Populorum Progressio free essay sample

This encyclical proposes a Christian approach to development, emphasizing that economies should serve all people not just the few, based on the principle of the universal destination of goods. It addresses the right of the workers to a just wage and security of employment, fair and reasonable working conditions and the right to unionise. The development of nations and peoples is of great interest to the Church, which is especially concerned for those who seek to escape hunger, poverty, disease, and ignorance. While many nations have been blessed with abundance, they need to hear their brothers cry for help and answer it lovingly. The Church is committed to advocating for a secure food supply, cures for diseases, and stable employment. Each nation needs the social and economic structure necessary to achieve growth. The growing gap between rich and poor nations and increasing signs of social unrest demonstrate the severity of the situation. We will write a custom essay sample on Populorum Progressio or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page The Church has long made efforts to help nations develop, but their great needs must be answered by their fellow countries. It has been the duty of humanity to fill the earth and subdue it (Genesis 1:28) through physical labor. The earth was created to provide each person with the necessities of life. The encyclical continues by discussing the value and peril of industrialization and recommends a balanced approach toward development. All of humanity is called to lend a hand toward helping those in need. Development as a goal must include both social progress as well as economic growth, allowing men and women to further their moral growth and develop their spiritual endowments. Basic education is necessary for economic development literacy is the first and most basic tool for personal enrichment and social integration. (Paragraph 35) There are three major duties that must be completed for the world to achieve development: The duty of Human Solidarity The wealthiest nations must give aid and promote solidarity with developing nations. The duty of Social Justice Fair trading relations between strong and poor nations must be established. The duty of Universal Charity The world must also focus on universal charity by building a more humane world community. We should all pray that God will bend every effort of mind and spirit to the eradication of the evils that plague our world. (Paragraph 75) The world must work together for the common good and abolish hunger, poverty, and injustice. His Holiness concluded the encyclical by calling on Catholic, other Christians, and to all of humanity work together to achieve progress in these endeavors.

What Is Purple Prose (and 4 Expert Tips on Fixing It In Your Writing)

What Is Purple Prose (and 4 Expert Tips on Fixing It In Your Writing) What Is Purple Prose? And How to Avoid It Most of us have committed the sin of purple prose at one time or another - and many find it hard to shake, even as experienced writers. It can sometimes be hard to tell good description from bad, leaving lots of writers worried about accidentally sounding â€Å"too purple.†But worry no more! This guide will take you through all the ins and outs of that pesky, pernicious prose, from its precise definition to how to prevent it in your writing. How to make your prose less purple and more powerful What is purple prose?Purple prose is overly embellished language that serves little meaningful purpose in a piece. It’s characterized by strings of multisyllabic words, run-on sentences, and blocks of unyielding text. Universally discouraged by all manner of writing experts, purple prose slows the pace, muddles the content, and can lose the reader entirely.If you’ve never read purple prose before, it sounds something like this:The mahogany-haired adolescent girl glanced fleetingly at her rugged paramour, a crystalline sparkle in her eyes as she gazed happily upon his countenance. It was filled with an expression as enigmatic as shadows in the night. She pondered thoughtfully whether it would behoove her to request that she continue to follow him on his noble mission†¦Ã‚  Very difficult to get through, no?Purple prose doesn't always persist throughout the entirety of a piece - it can also pop up every so often in â€Å"purple patches.† But even a few "purple passages" can disrupt your reader. This is because:1. The writing draws attention to itself and away from the narrative  or thesis.2. It’s too convoluted to read smoothly and can disrupt the pacing of your story.So why, despite its many drawbacks, do some writers continue to use such unnecessarily ornate language? The answer, ironically, is simple: to try and appear more â€Å"literary.†Think of purple prose as a cardboard cutout of a celebrity. From a distance it looks convincing, even impressive - but as you draw closer, you realize there’s nothing behind it. Purple prose is like that: beautiful from afar, with very little substance to it.What's the most purple thing you've ever written? Just for fun, leave it in the comments below!

The three works, Blakes London , Arnolds Dover Beach (1867) and Joyces Essay

The three works, Blakes London , Arnolds Dover Beach (1867) and Joyces Araby - Essay Example But with the onset of Araby, Joyce launches the consciousness of a boy and his artistic doom, which will become yet more pronounced with the concept pf "paralysis" that he ultimately voices in "A portrait of the Artist as a Young Man". London, by Blake is decadent with a Baudelaire-ian "Fleur Du Mal" backstreet experience. London, by Blake is littered with poverty and the cheap glitters of lustful night, which spreads through the nightmarish experiences of Dover Beach where ignorant armies fight at night. The only this that is of value is "truth". Joyce challenges this truth that for the boy becomes a disillusioned journey into sexuality and the bazaar named Araby. In an Eliot-ish trance he climbs to the upper floor of his room and whispers the name of his beloved in an ecstatic symphony, until he is able to rise beyond the ashes and the cesspool squalor of the city. All the poems describe a different waste land and in vain search for a remedy. While Blake, we find a London that is "chartered" and chequered with misfortune, plague, curses and a lyricism that can empathize with the masses. London is full of cries, sighs and darkness.

Reading Responses to a Poem Essay Example | Topics and Well Written Essays - 1000 words

Reading Responses to a Poem - Essay Example Brooks’ poetic style and substance complement each other in producing realist literary wonders, resulting in her being granted the Pulitzer Prize in 1950. It was possible that Brooks herself was influenced by her contemporaries when it comes to form and content (Hacker, n.d.). The point, however, is that when The Pool Players is detached from the consequence of such possibility or not, it is indeed a poem that could only come from poet laureate such as Brooks. Typical of modern poetry, The Pool Players does not use the classical poetic forms that can be attributed to the style of Romanticists. Instead, its form and language is basically colloquial in nature. In just reading the poem, one would have the impression of youths who are just expressing themselves in the simplest language that they are accustomed to; no flowery descriptions, no use of symbolisms, and no adjectives to clarify further what they mean. However, the effectiveness of the poem in delivering its message is d efinitely achieved through the use of such language, coarse or crude it may sound for those whose usual impression of poetry is highly influenced by Romanticist ideals. Brooks herself explained in an interview that the form or language used for the poem was not prompted by an objective related to literary aesthetics, such as colloquial rhythm. Therefore, it could not be attributed to any possible influence of modernist poets, such as Ezra Pound or T.S. Eliot (Stavros, 1970). Instead, it represented how Brooks actually felt about the subjects of her poem, young men or boys who did not believe in the importance of education in their lives and who would rather play pool or stay on the streets until death comes. The effect of the poem on the reader is more profound though primarily because of the simplicity in the language used. The reader would easily get a picture of the scene that the poet wishes to portray. The language is very direct, allowing the reader to immediately get the imag e that poet wants to impart on the reader. However, it is also because of such characteristic that there is a tendency for the reader not to comprehend the deeper meaning behind the conversational verbiage applied. Ironically, this is the main problem with such kind of language and form. Because it appears too simple, it may not encourage the reader to reflect on the meaning. The power of the poem lies in its informality; its simplicity is â€Å"stark to the point of elaborateness†¦ it is virtually coded† (Spillers, 1987, p.225). By using the very language that the pool players themselves use, the reader is taken into the world that Brooks wants to portray. It is apparent that the poet believes that it is only through such method that reader is able to analyze the message and come up with his own impression on the issue being tackled. The poem has eight lines but it is only on the last that the message is made clear but even this would not be understood without the prior seven lines. If the poem had been arranged in a non-lyrical manner, it would have appeared as commonplace as any conversation would be. However, Brooks made sure that even as she used simple language, The Pool Players is still able to uphold its aesthetic value as a literary work. Because of this,

R v Hayter [2005] Essay Example | Topics and Well Written Essays - 1000 words

R v Hayter [2005] - Essay Example When another co – accused is implicated in a confession, then that person has no opportunity to challenge it. Moreover, the maker may have an ulterior motive in implicating that person (McGourlay, 2006, p. 133). In this case, Hayter’s appeal failed, as the House of Lords ruled that the jury was empowered to decide the guilt of Ryan on the basis of his out of court statement, and thereafter to use this finding of guilt as evidence against Hayter. It was opined by their Lordships that there was no justification for not using the guilt of Ryan as a fact evidentially against Hayter (Taylor, 2012, p. 120). In R v Hayter, the first defendant, approached the second defendant Hayter, in order to get her husband killed. The second defendant Hayter, thereupon, hired the third defendant Ryan, to execute her husband (House of Lords, Session 2004 – 2005, 2005). All the defendants were convicted of murder by the jury. In his appeal, Hayter contended that the judge had erred in law by directing the jury that if they convicted Ryan of murder, then they could employ their finding that Ryan was the murderer, as evidence in the case against Hayter. The latter also relied on the ground that the judge had erred in law by not withdrawing the case from the jury, when the Crown’s case was closed (Regina v Hayter, 2005). The court ruled that in a joint trial involving defendants for a joint offence, the jury could use their findings of one of the defendants’ guilt, which was entirely founded on that defendant’s out of court statement, as a fact with regard to another defendant in that case. However, the jury had to be sufficiently certain regarding the veracity of such evidence. While admitting such evidence, the main consideration is whether it is relevant in the sense that it either disproves or establishes a fact in issue. It will also have to be ascertained whether such evidence has a probative

History And Structure Of English English Language Essay

History And Structure Of English English Language Essay The intriguing question, whether language and culture have something to do with each other was the propellant behind this research. Defining language as a exclusively human entity for communication using sophisticated variables and culture as the know-how required for smooth subsistence in a society, the Sapir-Whorf Hypotheses has been studied with evidence collected from my Mother tongue [Malayalam] in relation to English. Doctrines of linguistic relativism [language does not impose but influences thought process i.e. language predisposes the mindset towards a specific world reality] and linguistic determinism [language determines the categories of thought i.e. perception is at the mercy of language] have been captured with citations from literary texts of renowned linguists and have been subjected to the penetrating light of analysis with the evidence collected in terms of categories of language like gender, religion, time etc. The research has led to conclusions which support the theses at its weaker level and establish the one to one relation existing between the two subjects in question. The concerns of translation have been addressed briefly along with posing the debate of deterministic approachs viability to the readers discretion. Accepting the influence of language and culture to great extent, the paper tries to show how perception shapes up under the two with research proof and theories supporting the same in background. Key Terms Language Culture Sapir-Whorf Hypotheses Linguistic Relativism Linguistic Determinism Translation Categories 1. Introduction Language, unique to mankind, which is the method of relaying thoughts by the use of signs, can be analyzed in wake of its connection to culture which is itself a diverse entity constituting knowledge, traditions, values, art, rituals and much more that are provided by the historical, environmental and psychological dimensions of human exposure which a person acquires as being part of the society. There seems to be a one to one correspondence between sounds, words and sentences in a specific language and the manner in which the user of that language perceives the world around him/her. A well acknowledged hypothesis is to treat language as a free channel for the relay of ideas as it does not obstruct transparent ideas from being transmitted. Structuralists considered language as sound entwined with systematic thought as language less thought was similar to uncharted nebula. There exists no distinction nor an idea before language was conceived. But this has been challenged later by ling uists, who have defined language as comprising a kind of logic or type of reference which is the key in shaping the speech communitys ideas. The diversity in vocabulary of two languages can be linked to the diverse ideas and opinions presented in the two languages .While considering culture in a larger horizon it are imperative to think what it inculcates. So culture therefore can be treated as what an individual should know as to perform effectively in the social structure of a society and that the result of this involvement in different aspects doesnt in any way have something to do with biological characterization. Illustrating the bond between language and culture can be done easily by reflecting upon the Sapir-Whorf Hypotheses (1921) which have two doctrines, linguistic relativism and linguistic determinism. The weaker version of the notion, the idea of linguistic relativism, proposes that there exist infinite possibilities with regard to the framework of human languages. Langu age, it says in no way forces realty. The grammatical items of a language do not decide a communitys world perception but plays a major part in the mindset of the speaker to a specific perception. Whereas, linguistic determinism intends to say that language determines how we conceive ideas and our intellectual psyche .Sensory inputs and the diasporas of worldly perceptions one gathers depends on the differences and categories engraved within a language and the speaker realizes the universe around as demarcated by the mother tongue. These hypothesiss present clearly how culture emerges as a roadblock in front of a translator while trying to reconstruct a piece of literature well cushioned in the cultural heritage of the area. The levels to which the idea can be recaptured remains questioned as every piece of literature is well immersed in its social and historic variables of the culture concerned and also have to let go of the native base and try to pitch itself in new regions with d ifferent social norms. When one plans to translate, the matrix of the text, the matrix of the society out of which the article has emerged and the social matrix in which Meta article will be developed has to be considered. The rituals and norms in a region will differ from those of other parts and language is the manifestation of these different cultures. In specific situations words tend to deliver a good deal of ideas but certain visuals rarely have their counterparts in other languages. 2 Literature Review 2.1 An introduction to Sociolinguistics-Ronald Wardaugh Goodenoughs (1957,p 167) defines culture as: A society culture consists of whatever it is one has to know or believe in order to operate in a manner acceptable to its members, and to do so in any role that they accept for any one of themselves. One long standing claim concerning the relationship between language and culture is that the structure of a language determines the way in which speakers of that language view the world. A somewhat weaker version is that the structure does not determine the world view but is still extremely influential in predisposing speakers of a language toward adopting a particular world view. The opposite claim is that the culture of a people finds reflection in the language they employ: because they value certain things and do them in a certain way, they come to use their language in ways that reflect what they value and what they do. In this view, cultural requirements do not determine the structure of a language but they certainly influence how a langu age is used and perhaps determine why specific bits and pieces are the way they are. If speakers of one language have certain words to describe things and speakers of another language lack similar words, then speakers the first language will find it easier to talk about these things. A stronger claim is that if one language makes distinctions that another does not make, then those who use the first language will more readily perceive the differences in their environment which such linguistic distinctions draw attention to .The strongest claim of all is that the grammatical categories available in a particular language not only help the users of that language to perceive the world in a certain way but also at the same time limit such perception. They act as blinkers, you perceive only what your language allows you or predispose you to perceive. Romaine (1999) states the position as follows: No particular language or way of speaking has a privileged view of the world as it really is T he world is not simply the way it is but what we make it through language .The domain of experience that are important to cultures get grammaticed into languagesà ¢Ã¢â€š ¬Ã‚ ¦. [And] no two languages are sufficiently similar to be considered as representing the same social reality. Finally the claim that it would be impossible to describe certain things in a particular language because that language lacks the necessary resources is only partially valid at best. When one analysiss the ideas presented by Wardaugh its evident that the Sapir-Whorf Hypotheses remains still unproved. It seems that it is possible to speak about anything in a language given that the person is ready to use some amount of ambiguous or roundabout figures of speech. Still some concepts might be better expressed in some languages than the others. All languages gives its speakers a system for making any type of inference that they have to make of the world in addition to their own language which can talk about any other language. If this is the case, then language must be a highly sophisticated entity, one which lets its speakers to break through any perceptions that exist and to make is happen quite easily. 2.2 Language and the Mediation of Experience: Linguistic Representation and Cognitive Orientation-Michael Stubbs A famous formulation of this puzzle was made by Marx (1852), who radically unified the individual and the social: Human beings make their own history, but they do not make it of their own free will à ¢Ã¢â€š ¬Ã‚ ¦ The tradition of all the dead generations weighs like a nightmare on the minds of the living. Saussurean structuralism leads almost inevitably to the view that the language system itself creates meaning. The most explicit source is work by Sapir (1884-1939) and Whorf (1897-1941). The Sapir-Whorf hypothesis is often taken as the classic source of the view that the grammatical categories of language construct implicit theories of the world. Famous passages in Whorf (1956) include: We cut nature up, organize it into concepts, and ascribe significances as we do, largely because we are parties to an agreement to organize it in this way an agreement that holds throughout our speech community and is codified in the patterns of our language (p. 213). This is a claim about linguist ic relativity. But a view that languages embody conventions which codify thought slides easily into determinism: The agreement is, of course, an implicit and unstated one, but its terms are absolutely obligatory; we cannot talk at all except by subscribing to the organization and classification of data which the agreement decrees [pp. 213-14, emphasis in original] à ¢Ã¢â€š ¬Ã‚ ¦the forms of a persons thoughts are controlled by inexorable laws of pattern of which he is unconscious. (p. 252)We dont speak a language, the language speaks us (Foucault, 1980; G. Williams,1992: 248-58).There are certainly areas of experience which are both abstract and differently grammaticaliced in different languages, for example, in systems of tense, aspect, mood and modality, and evidentiality. It is common for such meanings to be marked in the grammar as obligatory categories, but languages differ considerably in what can and must be encoded. There are many areas of human life of which we can have no direct experience at all, and where all our knowledge comes to us via language. It is therefore plausible that language influences thought, for most of us, at least some of the time. Nelson (1991) points out that a great deal of our knowledge of the world is acquired through language, and that many cultural concepts which children acquire early do not exist independently of the ways in which we talk about them. The book says that much of the challenge posed by Whorf and others remains unsolved: it is especially tough to break free of these roundabouts of arguments where language is both root and proof. It speaks of many variants of the outlook that language and ideas are related. It believes it is reasonable that if the world is continually talked about in specific ways, then such behavior can influence thinking. Proposes that there does not exist is no credible proof that language determines thought in any absolute way. On the contrary, it says that all languages provide resources which are being continuously developed to express new thoughts. However, it has evidence that linguistic choices can make people reach baseless conclusions. And thinks it is highly probable that, if these resources are constantly exploited in regular codings, then behavior of language can lead to stereotyped thinking. 2.3 How does our language shape how we think-Lera Boroditsky For a long time, the idea that language might shape thought was considered at best non testable and more often simply wrong. From experiments, we have learned is that people who speak different languages do indeed think differently and that even flukes of grammar can profoundly affect how we see the world. Language is a uniquely human gift, central to our experience of being human. Language is so fundamental to our experience, so deeply a part of being human, that its hard to imagine life without it. Most questions of whether and how language shapes thought start with the simple observation that languages differ from one another. Clearly, languages require different things of their speakers. Certainly, speakers of different languages must attend to and encode strikingly different aspects of the world just so they can use their language properly. Scholars on the other side of the debate dont find the differences in how people talk convincing. All our linguistic utterances are sparse, encoding only a small part of the information we have available. Its possible that everyone thinks the same way, notices the same things, but just talks differently. Believers in cross-linguistic differences counter that everyone does not pay attention to the same things: if everyone did, one might think it would be easy to learn to speak other languages. Learning to speak new languages requires something more than just learning vocabulary: it requires paying attention to the right things in the world so that you have the correct information to include in what you say. The result is a profound difference in navigational ability and spatial knowledge between speakers of languages that rely primarily on absolute reference frames (like Kuuk Thaayorre) and languages that rely on relative reference frames (like English). What enables them in fact, forces them to do this is their language. Patterns in a language can indeed play a causal role in constructing how we think. In practical term s, it means that when youre learning a new language, youre not simply learning a new way of talking, you are also inadvertently learning a new way of thinking. Apparently even small flukes of grammar, like the seemingly arbitrary assignment of gender to a noun, can have an effect on peoples ideas of concrete objects in the world. Such quirks are pervasive in language; gender, for example, applies to all nouns, which means that it is affecting how people think about anything that can be designated by a noun. The article has talked about how languages form the system in which we think about space, time, colors, and objects. It also points to effects of language on how people read events, rationale about causality, maintain track of amount, comprehend matter, observe and experience sentiment, reason about other peoples minds, opt to take risks, and even the way they choose professions and spouses. Taking up the all arguments, the author shows that linguistic processes are pervasive in most elementary domains of thinking, involuntarily determining us from the nuts and bolts of cognition and observation to our loftiest conceptual ideas and chief life decisions. Language is vital to our understanding of being human, and the languages we speak deeply shape the method we imagine, the method we observe the world, the method we live our live. 3. Language and culture: Evidence from Mother Tongue 3.1 Proverbs Onam vanalaum, Unni piranalum, Koranu kumpilil thane kanji which translates as that even at the time of cultural festivities [here Onam, a cultural festival of the Malayalam speech community] and even when a child is born [here Unni, which is an endearment term used for boy, child or son] still a lower class/caste member will have to have his meager food [here kanji, which is rice without separating out the water after steaming] in a humble bowl [here kumpil, which is a bowl made by forming a cone out of a leaf].While a native speaker will be able to feel the pathetic condition of the lower class and how they stand oppressed in life, a English speaker will not perceive this the same way as he is unaware of the caste system, the cultural fervor associated with Onam and birth of a child and how kumpil is a marker of the poverty. Onamthinnu edak puttu kachavadam which is a phrase used when someone talks or does something irrelevant when he/she must be doing something else. The phrase translates as selling puttu [a local cuisine made by steaming ground rice layered with coconut] while the celebrations of Onam is in full swing. This phrase also illustrates how the people despise the materialistic attitude and want all to be part of cultural celebrations. An English speaker might be able to identify the concept he will not be able to associate as strongly as a native speaker with the idea as the ideas of harmony and friendship spread by Onam and how puttu is part of life in the area is known properly only to them 3.2 Folk songs Allayal thara venam, aduthorampalam venam, Alinu chernoru kulavum venam; Kulipanayi kulam venam, kulathil chenthamara vena, Kulichu chenakam pukan chandhanam venam. Puvayal manam venam, pumanayal gunam venam, Pumaninikalayal adakam venam; Nadayal nripan vena, arikil mantrimar venam, Nadinu gunamulla prajakal venam. This is a folk song widely popular throughout the Malayalam speech community. It translates as: If you have a banyan tree, you must have an enclosing structure for it, you must have a temple near the tree and a pond close to the tree. For bathing you must have a pond, in the pond there must be lotus plants and afterwards must have sandal at home to use soon after the bath. Flowers should have fragrance, a deer must be virtuous and the damsels must be disciplined. A state must have a king, also ministers to assist and citizens useful to the state. In an English setting one will just see this song as random cluster of ideas but in the linguistic area corresponding to Malayalam, people will surely have the vision of a country side with banyan trees and people sitting on the enclosing chatting, temple near the tree and the rituals, the temple pond with lotus plants and taking bath in it before going into the temple for religious ceremonies, radical concept of well nurtured women being di sciplined, beautiful like a flower and virtuous, of Mahabeli and his rule in the region when the king and his subordinates along with good natured people lived a happy existence and so on. 3.3 Rituals Auspicious time When the idea of conducting a ceremony or event like marriage, starting something new etc comes to the mind of an English speaker he thinks of the time or place with regard to when and where it is comfortable, affordable and so on. But when a Malayalam Speaker speaks of events his perceptions often lingers about the auspiciousness of the day, place and time. When a speaker says that the time for marriage is so and so it means that the time has been chosen in accordance with beliefs of the person concerned and has been authenticated by a priest or religious head. Lighting the lamp at night In the region home to Malayalam, many households practice the ritual of lighting the lamp at night and placing it in front of the main door. For an English speaker this would rather be to have light in the darkness. But to a native the idea of lighting of the lamp at night means to cast away all evil forces of the dark and also brings in the image of the elderly in the house reading scriptures. So the perception for a native will be rich in culture fervor unlike a foreigner. 3.4 Beliefs Lunar eclipse When an English speaker speaks of lunar eclipse, the idea of sun blocking off moon comes to ones mind and nothing more. But when a Malayalam speaker does the same the belief that the asura Rahu is eating up moon resulting in the eclipse is also in background. So the mythological stories will be playing in ones mind while talking about lunar eclipse in Malayalam whereas nothing of that sort exists for the English Speaker. Sacred grove When a native speaker says sacred grove i.e. kavu, the religious elements comes to mind along with the wilderness housing idols and esp. the idea that it houses snakes considered holy and worshipped. But the English speech community will never associate snakes with a sacred grove because their culture doesnt give snakes such status in religious context. Therefore they will perceive a sacred grove as a holy place of worship covered in wilderness and nothing more. 3.5 Religion Address terms When we consider an English speaker, his address term for father doesnt change with religion. But in Malayalam, the natives following different faiths have different terms for addressing their father. While a Hindu calls his father achan, a Christian calls him appan and a Muslim calls him uppa. So while an English Speaker does in no way convey his religion in speech, a Malayalam speakers way of addressing his father reveals his faith and thereby shapes another persons perception of him/her. Greetings or Blessings As English speech community consists of people of who believe in faiths prophesying monotheism they usually say may God bless you or in Gods name. But as Malayalam natives are chiefly of faith which acknowledge existence of Goddesses and polytheism, they have phrases like bhagavathi nine kathu kollum which translates as the Goddess will protect you which cannot be realized in its utmost sense by the English speaker. 3.6 Cultural Festivals Onam The festival of Onam is something is deeply encoded in the cultural fervor of the Malayalam speech community. While the English speaker might grasp the idea, history and rituals associated with the festival, the festivities will never be relished by him/her like a native who has vivid images of the tasty Onasadhya [the rich lunch on the festive day], of a festival transcending religious boundaries, of the fun while setting up the pookalam [a type of flower arrangement] and much more. Vishu The festival of Vishu celebrated among the Malayalam speakers brings about the images of kannikonna [a tree bearing yellow flowers], kanni [a ritual associated with Vishu], kayineetam [he ritual of giving gifts to the young members of the family by the elders at time of Vishu] and so on. Even if the English speaker tries to realize the idea of Vishu, he/she will still never be able to have the same approach to it as a native because he lacks the social attributes. 3.7 Abusive Language Reference to female genitals The Malayalam culture seems to have some kind of predisposition towards using abusive language with reference to female genitals. When a native abuses someone he/she tends to abuse him/her with abusive terms associated with his female relations genitals. When an English speaker abuses he doesnt tend to be inclined to this unlike a Malayalam speaker which shows that former doesnt think along the lines thought upon by the latter. Affinity to female relations English language does not discriminate among males and females a lot when concerned about abusive words. But Malayalam shows strong affinity for abusive words which pertain to female relations of the person concerned .Most of the taboo words often tend to pertain to females which shows how much language and culture are related and how much perception is influenced. 3.8 Colors The Malayalam language has 7 colors: chumala [red], manja [yellow], karup [black], vella [white], uutu [violet], neela [blue] and pacha [green]. It doesnt have terms for orange, indigo, grey etc which thereby limits their world view to some extent. As some colors of the rainbow are absent, one who speaks of it will talk about in as different shades of a color unlike an English speaker who will be able to separate and talk about each color. 3.9 Address Terms Unlike English speech community which doesnt have a culture which has a caste system, Malayalam has in place a society with prevalent caste norms which defines the reality to some extent. The address terms often used reflect these caste norms present like in nom and aen used by the upper caste and lower caste people respectively in the place of personal pronoun I. Similarly words like adiyan and thampran were used by the workers and subordinates to landlords and kings instead of I and you. 3.10 Kinship Terms While talking of kinship terms too Malayalam boasts of a large number of words to signify the relations unlike English which has very few words in this aspect. While English confines itself to terms generalized to signify both maternal and paternal relations and both elder and younger relations, Malayalam provides specific terms for the same. For example vallyamma/vallyachan refers to the wife of elder brother or husband of the elder sister of the father and cheriyamma/cheriyachan refers to the wife of younger brother or husband of the younger sister of the father. Also it has a lot of synonyms for signifying the same relation like veli, antherjanam, bharya all for the same word wife. Then some relations absent in English language are also present like the concept of muracherukan/murapennu [which speaks of the son and daughter of a brother and sister respectively being deemed to enter wedlock at time of birth by custom] 3.11 Gender Malayalam has no grammatical indication of gender and is similar to English in this. But the disposition towards the two genders is entirely different for a Malayalam speaker from an English speaker. In Malayalam Language, many words for prostitute exist like veshya, vebicharini etc but there seems no word for a male counterpart. Also the concept of Devi [ installing a chosen female of the community as the Goddess of the temple, restricting her worldly pleasures and the deity to authorize rituals] has no where a parallel idea which floats the thought of a male being subjected to the same measures. 3.12 Time Concepts 4 nimisham/mathra/kashta/noti = 1 ganitham 10 ganithams = 1 Neduveerpu 6 neduveerpu/ 240 mathra = 1 vinazhika 60 vinazhika = 1 nazhika 60 nazhika = 1 day (Each present day hour = 2.5 nazhika. Also 1 day has 864,000 nimisham/mathra and present day consists of 86,400 seconds which implies that 1 second = 10 nimisham/mathra) 15 days = 1 paksham 2 pakshams/ 30 days = 1 month 365 days = 1 human year/Deva day/Divya day Therefore we find a clear demarcation between how the Malayalam speech community has varied concepts regarding time inculcated by culture when considered along the lines of an English speaker. While an English speaker normally would talk of time with terms like seconds, minutes, hour etc, a Malayalam native will perceive time not the same way as units differ. Also while talking of time the Malayalam speech community will have differing perception of the external reality as they dissect time not the way done by an English speaker because unlike the latter who thinks of the day as 24 hours, the former considers the same as 60 nazhika which will make no sense what so ever when conveyed to the latter. 3.13 Art Forms Art forms have their say in perception and speech communitys language. While an English speaker will have just things as signs or symbols, a Malayalam native has words like aangyam and mudra where aangyam simply refers to various signs but mudra has a deeper connotation of bringing in a dancers poses or steps. Similarly various words associated with art forms specific to the culture in question like arangetam'[ first performance of an artist or of an event], padham [refers to the various parts of a dance performance esp. Margamkalli, a Christian dance form] and many more are exclusive to Malayalam speech community. 3.14 Profession In Malayalam language, terms for various professions are typically associated with a particular group, like a specific gender, class or faith. For example, koythukaran/koythukari [a farm hand] is someone who brings along the perception of lower class. A vayidyan [practitioner of traditional medicines] brings with term an image a male member of the society and never does a female cross ones mind when the image concerned is talked about. Also when one talks of kapiyar [assistant to the priests in church] the imagery being projected is of a Christian follower who carries out the basic duties in the religious ceremonies. 3.15 Cuisines The Malayalam Speech community boasts of a large variety of culture specific delicacies which in no way can be translated and grasped by an English native. Cuisines are deeply cushioned with cultural fervor may it be religion or occasion. Be it pathiri [ pancake made of rice flour] is a typical Muslim food item or pallukachal [ boiling of milk] which marks the beginning of a new life in a new house. 3.16 Dress Chattyum-mundum [a native attire of females among native Christians] illustrates how a particular reference to a type of dress has influence over the speakers reflection of reality. While an English speaker might identify the dress and who wear it he will not be able to grasp the various images of Rosary wielding old females and so on. Also mundum-neriyathum [a traditional attire of 2 mundus making a set, with one mundu worn similar to men as lower garment and the other worn on the upper half resembling a sari] identitys the person as a part of Hindu religion, most probably the higher class. 4. Language and culture: Research Findings from Mother Tongue Consider language  as an exclusively  human  ability for acquiring and using complex systems of  communication and culture as an integrated pattern of human knowledge, faith, and manners that depends upon the ability for representative notion and communal education. Although all observers may be confronted by the same physical evidence in the form of experiential data and although they may be capable of externally similar acts of observation, a persons picture of the universe or view of the world differs as a function of the particular language or languages that person knows. (Lee 1996, page 87) .When one takes into consideration the evidences gathered from Malayalam, [mother tongue/language] Sapir-Whorf hypothesis remains relevant though the strong variant fails to hold ground and the weaker doctrine dominates the argument. Linguistic determinism can no longer be thought as a strong claim as the examples cited as evidence clearly demarcate between the determining and influen cing effect on display between language and culture. The main problem of which among language and culture influences the other still remains debatable but an agreement upon the use of the term influence rather than determine has been reached or linguistic relativism has been recognised over the deterministic approach. The proof offered by the Mother tongue have illustrated how cultural fervour stands as an obstacle in the way of a translator who has to keep in mind the native culture, the resultant culture and idea originally conveyed all have to be kept in mind and given their due. The whole variety of examples taken from all aspects of language like Kinship terms, Proverbs, Folk songs, Religion, Time units and many more provide conclusive evidence regarding the two way relation of language and culture i.e. both are interdependent and one cannot be considered in isolation from another. The proof that anthropological studies and linguistics studies must go in hand in hand and the pe rception of world reality gets enriched in being multilingual is the straightforward answer of the research. How languages across the globe have similarities like being sexist, having culturally rich vocabulary etc are some of the notable results. The human e

Argument Against the Death Penalty Essay -- Argumentative Persuasive C

Argument Against the Death Penalty Life is sacred. This is an ideal that the majority of people can agree upon to a certain extent. For this reason taking the life of another has always been considered the most deplorable of crimes, one worthy of the harshest available punishment. Thus arises one of the great moral dilemmas of our time. Should taking the life of one who has taken the life of others be considered an available punishment? Is a murderer's life any less sacred than the victim's is? Can capital punishment, the death penalty, execution, legal murder, or whatever a society wishes to call it, be morally justifiable? The underlying question in this issue is if any kind of killing, regardless of reason, can be accepted. In this paper I will discuss if the modern American form of capital punishment can be morally justified. Opponents of the death penalty have a distinct advantage when arguing their point over advocates. Their advantage is the fact that taking the life of another is immoral, and if you remove all outstanding circumstances capital punishment is nothing more than legalized murder. This argument alone is not strong enough, though, because of the many circumstances surrounding capital punishment, such as the fact that the convict being executed has more than likely taken someone else's life. The first justification for the claim that capital punishment is immoral is the idea that it creates a climate of violence. If a society punishes a murderer by murdering them what are we saying about violence? Our society teaches its children that violence does not solve anything, and yet our highest form of punishment is no different than the crime it punishes. Capital punishment also furthers the desensitiz... ... Press Inc, 1986. The Washington Research Project. The Case Against Capital Punishment. 1971. Sowell, Thomas and DiIulio, John J. Jr. "The Death Penalty is a Deterrent." The Death Penalty: Opposing Viewpoints. 1986. King, Glen D. "On Behalf of the Death Penalty." The Death Penalty in America. 1982. Prejean, Helen. "The Death Penalty is Morally Unjust." The Death Penalty: Opposing Viewpoints. 1986. Amsterdam, Anthony G. "Capital Punishment." The Death Penalty in America. 1982. DiSpoldo, Nick. "The Death Penalty is Applied Unfairly to the Poor." The Death Penalty: Opposing Viewpoints. 1986. Ross, Michael. "The Death Penalty is Applied Unfairly to Blacks." The Death Penalty: Opposing Viewpoints. 1986. Rothman, Stanley and Powers, Steven. "The Death Penalty is Not Applied Unfairly to Blacks." The Death Penalty: Opposing Viewpoints. 1986.

Nyarlathotep

The story Nyarlathotep basically provides the insight about the degree of destabilization with regards to the narrator’s existence. The narrative provides the clear understanding of how chaos can readily impose a certain situation which can destroy the very essence of the fixed arrangements of things especially in the physical and emotional aspect of a community. Nyarlathotep is a fictional character that represents chaotic events which crawls gently buy surely involves dismantling sets of pre-arranged structures of human existence. The story provides the readers how this â€Å"creature† sustains long term influence to everything it touches by inducing disorder. Basically, the writer intends to project Nyarlathotep as something which cannot be prevented and that encompasses a great extent of human sanity. In the story, it is personified as a being which induces complexity as well as mystery for it drastically changes everything from a complete orderly situation to turmoil. The writer narrated a story with respect to how Nyarlathotep has influenced his personal life by describing his observations about the changes in the society he was previously immersed in. In this aspect, it seems that he wants to relay to the readers that the same situation may also happen to them and that the story can become a very good reference on what to expect and how the drastic effects can be minimized using the experiences stated by the writer. For further analysis, the overall effect of hearing or reading a particular narrative can be differentiated based on how information is acquired by the person. The effect of hearing a story may provide a direct believable result since there is a third party in reference which relays the information. On the other hand, the effect of reading can provide a definite form of imaginative experience since the information is processed based on how the details are projected to the reader’s mind, therefore increasing its cognitive capability (Weatherston 1). In any case, the same degree effect in capturing the essence of story telling may be developed for both reading and hearing procedures. Works Cited Weatherston, Martin. â€Å"Heidegger's Interpretation of Kant: Categories, Imagination, and Temporality.† University of Notre Dame. 2004. 4 Feb 2008 .

Chinese Fable Stories With Morals

Chinese Fable Stories With Morals Many Chinese fables tell an entertaining story to illustrate a moral lesson. Here are a few such stories. Stopping Halfway, Never Comes Ones Day In the Warring States Period, in the state of Wei lived a man called Leyangtsi. His wife was very angelic and virtuous, who was loved and respected dearly by the husband. One day, Leyangtsi found a piece of gold on his way home, and he was so delighted that he ran home as fast as he could to tell his wife. Looking at the gold, his wife said calmly and gently, As you know, it is usually said that a true man never drinks the stolen water. How can you take such a piece of gold home which is not yours? Leyangtsi was greatly moved by the words, and he immediately replaced it where it was. The next year, Leyangtsi went to a distant place to study classics with a talented teacher, leaving his wife home alone. One day, his wife was weaving on the loom, when Leyangtsi entered. At his coming, the wife seemed to be worried, and she at once asked the reason why he came back so soon. The husband explained how he missed her. The wife got angry with what the husband did. Advising her husband to have  fortitude and not be too indulged in the love, the wife took up a pair of scissors and cut down what she had woven on the loom, which made Leyangtsi very puzzled. His wife declared, If something is stopped halfway, it is just like the cut cloth on the loom. The cloth will only be useful if finished. But now, it has been nothing but a mess, and so it is with your study. Leyangtsi was greatly moved by his wife. He left home resolutely and went on with his study. He didnt return home to see his beloved wife until gaining great achievements. For centuries, the story has often been used as a model to inspire those who would back out in competitions. Ask a Fox for Its Skin Long ago, there lived a young man, called Lisheng, who had just married a beauty. The bride was very willful. One day, she had an idea that a coat of fox fur would look pretty on her. So she asked her husband to get her one. But the coat was rare and too expensive. The helpless husband was forced to walk around on the hillside. Just at the moment, a fox was walking by. He lost no time to catch it by the tail. Well, dear fox, lets make an agreement. Could you offer me a sheet of your skin? That isnt a big deal, is it? The fox was shocked at the request, but she replied calmly, Well, my dear, thats easy. But let my tail go so that I can pull off the skin for you. So the delighted man let her free and waited for the skin. But the moment the fox got free, she ran away as quickly as she could into the forest. The story can be used to illustrate that it is hard to ask someone to act against his own will, even in a seemingly negligible manner. Bian Hehs Jade In the Spring and Autumn Period, Bian Heh in the Chu state got a rough jade on Mount Chu. He decided to present the valuable jade to the emperor to show his official loyalty to his sovereign, Chuli. Unluckily, the jade was judged as a common stone by the court jaders- those who worked with and estimated the value of jade in ancient China- which made Emperor Chuli very angry and had Bian Hehs left foot cut down cruelly. After the enthronement of the new emperor Chuwu, Bian Heh decided to submit the jade to Chuwu to clarify matters. Emperor Chuwu also had it checked by the jaders in the court. And the conclusion resulted in the same fact that Bian Heh lost the other foot. After the death of Emperor Chuwu, the prince Chuwen was enthroned, that gave the poor Bian Heh a gleam of light of proving his clear conscience. However, the moment he thought of what he had incurred, he couldnt help crying beside a hill. He could not stop crying for several days and nights; he almost wept his heart out and even blood was dropping from his eyes. And it happened to be heard by the emperor in the court. He ordered his men to find out why he was so sad. Bian Heh sobbed out Call a spade a spade. Why was a real jade mistaken as a plain stone again and again? Why was a loyal man thought faithless time and time? Emperor Chuwen was touched by Bian Hehs deep grief and ordered the jaders to open the jade to have a close look. To their astonishment, in the rough coat, the pure content was sparkling and translucent. Then it was carefully cut and polished fine and at last, the jade became a rare treasure of the state of Chu. In memory of the faithful man Bian Heh, the Emperor nam ed the jade by Bian Heh. And so the term Bians Jade came into being. Even today, people describe something extremely precious in its value with Bians Jade. Cheap Tricks Never Last: The Donkey of Guizhou Thousands of years ago, donkeys were not found in Guizhou province. But meddlers were always allured by anything. So they shipped one into this area. One day, a tiger was walking around to find something to eat, when he saw the strange animal. The huge newcomer frightened him quite a bit. He hid between the bushes to study the donkey watchfully. It seemed all right. So the tiger came near to the donkey to have a close look. Hawhee!- a loud noise burst upon, which sent the tiger running away as fast as he could. He could not have any time to think before he settled himself home. The humiliation stung in him. He must come back to that strange thing to see it through, even though he was still haunted by the terrible noise. The donkey was enraged when the tiger got too close. So the donkey brought his unique skill to bear on the offender- to kick with his hooves. After several bouts, it became very clear that the donkeys power was too much. The tiger jumped upon the donkey in time and cut its throat. People are usually told the story to illustrate the limitations of tricks and trickery. A Painted Snake Makes a Man Sick In the Jin Dynasty, there lived a man named Le Guang, who had a bold and uninhibited character and was very friendly. One day Le Guang sent for one of his close friends since the friend had not turned out for long. At the first sight of his friend, Le Guang realized that something must have happened to his friend for his friend has no peace of mind all the time. So he asked his friend what was the matter. It was all because of that banquet held at your home. At the banquet, you proposed a toast to me and just when we raised the glasses, I noticed that there was a little snake lying in the wine and I felt particularly sick. Since then, I lay in bed unable to do anything. Le Guang was very puzzled at the matter. He looked around and then saw a bow with a painted snake hung on the wall of his room. So Le Guang laid the table at the original place and asked his friend again to have a drink. When the glass was filled with wine, he pointed to the shade of the bow in the glass and asked his friend to see. His friend observed nervously, Well, well, that is what I saw last time. It is the same snake. Le Guang laughed and took off the bow on the wall. Could you see the snake anymore? he asked. His friend was surprised to find that the snake was no longer in the wine. Since the whole truth had come out, his friend recovered from his prolonged illness right away. For thousands of years, the story has been told to advise people not to be too suspicious unnecessarily. KuaFu Chased the Sun It is said that in antiquity a god named KuaFu determined to have a race with the Sun and catch up with Him. So he rushed in the direction of the Sun. Finally, he almost ran neck and neck with the Sun, when he was too thirsty and hot to continue. Where could he find some water? Just then the Yellow River and Wei River came into sight, roaring on. He swooped upon them earnestly and drank the whole river. But he still felt thirsty and hot, thereupon, he marched northward for the lakes in the north of China. Unfortunately, he fell down and died halfway because of thirst. With his fall, his cane dropped. Then the cane became a stretch of peach, green and lush. From this fable came the idiom, KuaFu chased the Sun, which becomes the trope of mans determination and volition against nature.   Fish for the Moon in the Well One evening, a clever man, Huojia went to fetch some water from the well. To his surprise, when he looked into the well, he found the moon sunk in the well shining. Oh, good Heavens, what a pity! The beautiful moon has dropped into the well! So he dashed home for a hook, and tied it with the rope for his bucket, then put it into the well to fish for the moon. After some time of hunting for the moon, Haojia was pleased to find that something was caught by the  hook.  He must have thought it was the moon. He pulled hard  on  the rope. Due to the excessive pulling, the rope broke into apart and Haojia fell flat on his back. Taking advantage of that post, Haojia saw the moon again high in the sky. He sighed with emotion, Aha, it finally came back to its place! What a good job! He felt very happy and told whomever he met with about the wonderment proudly without knowing what he did was something impractical.

Free Essays on Teen Speech

â€Å"Adolescents get a bad rap today, but many are choosing an unfamiliar route: Doing good,† says an article called ‘Teens Get Real.’ That statement is very true. Good deeds are happening all around, and plenty of them are being conducted by teenagers. For this speech, I’m going to be writing about the Class of 2007 at Granby High School, and also, the Class of 2007 at Chicopee Comp High School. On December 26, the Asia-Pacific region was hit with a massive earthquake, causing a tsunami. It killed over a quarter of a million people, and left more than five million people homeless, and in need of help. There have been many countries and organizations that have been trying to help. Water, food, supplies, money, clothes, children’s toys, etc., have been sent over seas to help the tsunami victims. It’s known that when money is raised through Red Cross and other organizations, not all of the money goes over to the relief that the money was raised for. These tsunami victims need as much as they can, their homes were destroyed, everything was. There’s hardly anything left. Here at Granby High School, the class officers of 2007 decided to have a fundraiser for the tsunami victims. There were cans and jars everywhere that you could possibly imagine. In each classroom, outside of the cafeteria, students would walk around with the jars, and mostly they received ni ckels, dimes, and quarters, although people did donate plenty of dollars, most of it was change. This school raised over $700 to send overseas to the tsunami victims. Every last penny went overseas. That’s something to be proud of, because we are all teenagers, in an extremely small school, and to raise so much money, in such a short amount of time, is a great accomplishment. The article ‘A Loud Minority’ states that â€Å"While most kids are doing well, the exceptions often grab front-page news, and their stories are chilling: Teens are addicted to hard drugs and ex... Free Essays on Teen Speech Free Essays on Teen Speech â€Å"Adolescents get a bad rap today, but many are choosing an unfamiliar route: Doing good,† says an article called ‘Teens Get Real.’ That statement is very true. Good deeds are happening all around, and plenty of them are being conducted by teenagers. For this speech, I’m going to be writing about the Class of 2007 at Granby High School, and also, the Class of 2007 at Chicopee Comp High School. On December 26, the Asia-Pacific region was hit with a massive earthquake, causing a tsunami. It killed over a quarter of a million people, and left more than five million people homeless, and in need of help. There have been many countries and organizations that have been trying to help. Water, food, supplies, money, clothes, children’s toys, etc., have been sent over seas to help the tsunami victims. It’s known that when money is raised through Red Cross and other organizations, not all of the money goes over to the relief that the money was raised for. These tsunami victims need as much as they can, their homes were destroyed, everything was. There’s hardly anything left. Here at Granby High School, the class officers of 2007 decided to have a fundraiser for the tsunami victims. There were cans and jars everywhere that you could possibly imagine. In each classroom, outside of the cafeteria, students would walk around with the jars, and mostly they received ni ckels, dimes, and quarters, although people did donate plenty of dollars, most of it was change. This school raised over $700 to send overseas to the tsunami victims. Every last penny went overseas. That’s something to be proud of, because we are all teenagers, in an extremely small school, and to raise so much money, in such a short amount of time, is a great accomplishment. The article ‘A Loud Minority’ states that â€Å"While most kids are doing well, the exceptions often grab front-page news, and their stories are chilling: Teens are addicted to hard drugs and ex...

Sustainable Filmless Packaging and Alternate Packaging Solutions Essay

Sustainable Filmless Packaging and Alternate Packaging Solutions - Essay Example Aside from the simplified supply chain, the merging of the two technologies also lessened the productions costs through the printing of cartons in a single pass only. Carbon emissions are also lessened because of having just one printing press instead of two, and the transferring of the cartons from area to another is eliminated. And due to the new coating technology, the cartons can be printed on-demand, thus, eliminating long wait periods. The quality of the colors and metallic sheen are not put into risk because the new coating technology contains aluminum flakes that give of a bright shine for the toothpaste’s packaging. Added to that is the more sustainable attributes that the new coating has. The Packaging Digest Magazine has provided vast and quality information regarding the latest trends in sustainable packaging. The information regarding Aquafresh is the latest in sustainable packaging technology discussed in the online magazine and can be the technology to be followed. This technology is only a start of such sustainable packaging innovations and can be applied not only to cartons but hopefully to other packaging materials, as well. In the midst of the conventional packaging solutions prevalent in the markets today, alternative packaging solutions have been gaining recognition in sustainable packaging designs. Such solutions use biodegradable paper or discarded agricultural products that could easily be composted or reused. One example of such alternative packaging solutions is the carton used by Cargo Cosmetics in their lipsticks products. The carton is made of biodegradable paper embedded with real wildflower seeds.  

Probation and Intermediate Sanctions #8 Term Paper

Probation and Intermediate Sanctions #8 - Term Paper Example 6). On other hand, intermediate sanctions refer to illegal judgments that connect ordinary audition and imprisonment. Intermediate sanction usually includes the following, thorough trial, house detention, electronic scrutinization, boot campus and drug management (Siegel 2011 p. 7). Intermediate sanctions serve the following two functions in criminal integrity scheme. First, the granting of intermediate sanctions over confinement helps in reducing congestion and eases the saddle on any county’s jail organization. Secondly, it facilitates the reduction of recidivism by aiming the behaviors of the defendants that led to the committing of the crime. Intermediate sanctions can be very effective if used in the right way. The condition number eight sets out one of the ordinary Conditions of Juvenile Probation which was permitted in 1995 by the New Jersey Supreme Court. The condition stipulates well that one is obliged to answer completely, truthfully and promptly to all the enquiries made by his or her probation officer. This condition usually forms the basis of good probationer performance. In case the person under probation does no adhere to the condition, the probation officer may impose an appropriate sanction against the probationer as provided by the law. When one repeatedly goes against this condition, this is considered as a contravention of probation particularly when one has violated other