Confession Essay Analysis Essay Example

Confession Essay Analysis Paper The Crucible is a play about the mass hysteria and persecution, which eventually led to the tragic Salem witch trials in 1692. It was written by Arthur Miller in 1953 and was performed all over America in the 1950s. It was set in the late 17th Century and follows the life of a farmer falsely accused of witchcraft. The tragic drama was set in Salem at the time of the famous witch trials and gives the audience an insight as to a possible story that may have occurred. The play shows how a calm, farming community can be rocked by fear and paranoia of the devil. The play leads the audience through a time period of around 3 months; starting with the first accusations made by troubled youths, through the trials of those accused and finally concludes with the false execution of a hero, broken down and built up again through the play. When the play was first released and performed in 1952 it was not accepted by society. This is because many of the people that became aware of the play and its themes related it to the communist trials of the time. The communist trials were trials of those thought to be supporting the expanding communist community in the 1940s and 1950s. People were called upon to name those they believed to be communist in front of a court. This had remarkable similarities to claims made by the youths in The Crucible. People associated supporting Arthur Millers play to supporting the communist nation. However the play is now accepted as being one of the greatest English plays ever written. This is because now people do not see communism as such a major threat. We will write a custom essay sample on Confession Essay Analysis specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on Confession Essay Analysis specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on Confession Essay Analysis specifically for you FOR ONLY $16.38 $13.9/page Hire Writer The theme of fear even has relevance to today. People of today are scared of the growing power of China, especially the USA. China has a huge population and with people working at extremely low wages, products can be made very cheaply. His means that the country as a whole is very rich even though the general population is not. This is worrying because products from China are replacing US products in the market because they are cheaper. Many people joke of how China is taking over the world, but looking at the facts they know just how right they could be. This relates to the play because it again shows how a society can be changed due to fear and paranoia. This shows us how the play still has significance today. Though many now see the play as an outstanding tragedy with outstanding emotion and insight to the lives of those accused in the witch trials. One of the main reasons why the play has had such success in recent years is its fantastic, dramatic ending. This is where John Proctor, tried and sentenced to death for dealing with the devil, formally confesses to his sins to save his life. When the judges refuse to let him keep the formal account of his confession (it is to be nailed to the church door to inform the town of his confession) he tears it up! This is truly a shocking climax that strikes and stuns the audience. Arthur Miller succeeds in making this moment of the play highly dramatic in a variety of ways. He uses stage directions, dialogue and the reactions of characters to achieve this sense of drama building throughout the play. And when it finally breaks down the audience is left feeling sorrowful over the death of John Proctor and truly exhausted over the emotional ending. The end scene bewilders the audience, as this strong drama is layered slowly throughout the play, and fluently increases the emotion held by the audience for the main characters. Arthur Miller successful creates drama that explodes with precision. The audience seem lost in the way that tension that is, so slowly yet fluently, built up it is unnoticeable until the tearing of the confession when there is a sudden jolt of the pace and drama of the play. In Act 1 there is quite a lot of background information given about the setting and situations of characters before we actually meet John Proctor. For example the audience finds out that Abigail drank a charm to kill John Proctors wife. This shocks the audience because this is the first time that the fact that the girls are not children becomes apparent. All through the scene so far the girls have acted like children in front of adults and like wise the adults have treated the girls like children. This also builds up the audiences expectations of John Proctor, they wonder of his relationship with his wife and why Abigail would want her dead. Very soon after this shocking truth is let known to the audience we meet Proctor. He is introduced as a sinner by Arthur Millers notes, so it is thought that an actor trying to play John Proctors character may try to portray this in a performance. Proctors first speech is made towards Mary Warren, whom we know is one of the girls who was present at the scene where the girls danced and supposedly performed witchcraft (though she swears she only watched them. ) Proctor tells Mary to go to his house she is a servant of his. He even threatens her with her job, Why shall I pay you? I am looking for you more often then my cows. This shows us that John Proctor is a firm and boss like character. It is important that we see this side of Proctor first, we will soon learn of his affair with Abigail and how he sweated like a stallion when ever Abigail was near him and that he has been looking up at her window. This has a huge effect of how the audience perceives John Proctor at the beginning of the play. It shows us that he is a sinner who has a serious weakness and this may make the audience this that he is a bad character. However the fact that he sweated like a stallion shows that he is conscious that what he is doing is wrong and that he does not want to act on his feelings towards Abigail. This shows us that he is a reformed sinner and that he realised what he was doing was wrong and now does not wish to be in that situation again. The sign of firmness that he gives Mary (someone he is the boss of) and the firmness he gives Abigail when she tries to re-light their relationship can be compared. We can see from the way that he gets angry with her for trying to be close to him; he pushes her aside. Then when she mentions Elizabeth Proctor John roars at her and threatens her with a whipping. This will show the audience what Proctor thinks of Elizabeth and more importantly what he thinks of his relationship with Abigail. This reveals that he has a certain loathing towards Abigail and his affair with her. He now feelings the need to protect Elizabeth and this shows the audience yet again that he is a reformed sinner and a presently good character. The audience has a perceived image of what a man in an affair will think of his wife and how he will react to his mistress speaking wickedly of his wife. He defends Elizabeth and threatens Abigail with a whipping, this stands out and stuns the audience. Firstly the fact that Proctor threatens Abigail, Do you look for whippin? This shows the audience that he no longer has feelings for her and that he wishes to end the affair. This shows the audience that he is a reformed sinner. This also restores the idea that the adults of the town think of the girls and children. Proctor obviously is unaware of Abigails actions in the forest, that she drank a charm to kill Goody Proctor, he still sees her as a child that he has control over. The fact that Proctor does not want to pursue his affair shows the audience that their assumption of the Proctor-Abigail relationship was wrong and that it is in fact Abigail that is encouraging the affair, not John Proctor. This again shows the audience that though the towns folk may treat the girls as if they are children, they are certainly not.

Get a Certified Copy of Your Birth Certificate

Get a Certified Copy of Your Birth Certificate A certified copy of an original birth certificate is becoming increasingly important as a required form of identification. A certified birth certificate copy is required for getting a US passport and when applying for Social Security benefits. It is also  considered valid proof of US citizenship by federal, state and local government agencies. A birth certificate may be required when applying for some jobs and may, in the future, be required when getting or renewing a drivers license. Best to Get a 'Certified' Copy of Your Birth Certificate In most cases, a simple photocopy of your original birth certificate will not be considered as a sufficient form of identification. Instead, you will be required to have a certified copy of your birth certificate issued by the state in which your birth was recorded.   A certified copy of a birth certificate has an official state registrars raised, embossed, impressed or multicolored seal, registrars signature, and the date the certificate was filed with the registrars office, which must be within one year of the persons date of birth. NOTE: A certified  copy of the applicant’s birth certificate is required when applying for the Transportation Safety Administration’s (TSA) popular  PreCheck  program, which allows members to pass through the security lines at more than 180 airports without needing to remove their shoes, laptops, liquids, belts, and light jackets. The importance of having a certified copy of your birth certificate should never be understated. Indeed, in the United States, it is considered the Holy Grail of proof of identity. Certified copies of birth certificates are one of the four vital records (birth, death, marriage, and divorce) that can be used to prove U.S. citizenship. How to Get a Certified Birth Certificate The federal government does not provide copies of birth certificates, marriage licenses, divorce decrees, death certificates, or any other personal vital records. Copies of birth certificates and other personal vital records can only be obtained from the state or US possession where the documents were originally filed. Most states provide a centralized source from which birth certificates and other vital records can be ordered. Each state and US possession  will have its own set of rules and fees for ordering certified birth certificates on other vital records. Rules, ordering instructions and fees for all 50 states, the District of Columbia and all US possessions can be found on the Where to Write for Vital Records web page, helpfully maintained by the US Centers for Disease Control. Do Not Order the 'Abstract' Version When ordering, be aware that shortened (abstract) versions of birth certificates offered by some states may not be acceptable when applying for a US passport, drivers license, Social Security benefits or many other purposes. Be sure to order only the full, certified copy of the original birth certificate bearing the registrars raised, embossed, impressed or multicolored seal, registrars signature, and the date the certificate was filed with the registrars office. If You Need to Replace Your Original Birth Certificate In some cases, you may need to replace your original birth certificate. Find the website of the vital records office in the state where you were born and follow their walk in, write in, or online application instructions. You will probably need a state-issued form of photo ID, like driver’s license. If you don’t have a state-issued photo ID, call and see what options may be available. One solution some states offer is to have your mother or father whose name is on the birth certificate submit a notarized letter with a copy of their photo ID for the request.

Econ 212G final essay Lee Example | Topics and Well Written Essays - 1250 words

Econ 212G final Lee - Essay Example (SOURCE 1) This hypothesis by Charles Tiebout is not without many criticisms that were voiced against it and emanating from diverse sources of the field of economics. Probably, the most important of those (criticisms) is the fact that, the hypothesis is in total discord with the principle of equity. This principle emphatically states that equal opportunities of growth and prosperity need to be provided to all the people. And Tiebout Hypothesis is diametrically opposite to that, as it supports the presence of goods & services, and taxes, conforming to the monetary interests of a particular section of a province’s populace. The second criticism that has been leveled against the hypothesis is that, it has come to the assumption that people can conveniently keep moving between various zones, until they identify a province supporting their interests. The real life scenario is the testimony to the fact that, constant mobility for a substantial chunk of the population is not as easy as stated by Charles Tiebout. For most of the people, the financial implications of frequent travelling are beyond their means, not to mention the huge efforts and time involved in it. In a scenario pertinent to this model, as the number of people being benefitted by the goods and services registers a rapid increase, the rate of enhancement of related costs also displays a rapid rise. The obvious outcome of this being, a significant chunk of the province’s populace would be bogged down by the alarming high costs, and they would then resume their search for greener pastures (low cost zones). (SOURCE 1) Last but in no way the least, is the fact that the Tiebout Model fails to address the above-mentioned aspect of efficiency, from another angle. As the costs of goods and services display a rapid rise, it has been observed that many people would be compelled

What is Capital Budgeting Statistics Project Example | Topics and Well Written Essays - 1000 words

What is Capital Budgeting - Statistics Project Example The NPV for corporation B is also higher than for corporation A. The difference is not very significant at less than 10%, but in the absence of other information, it would appear that corporation B fetches higher present value. The NPV represents today's value of projected future cash flows. The rate of discounting should approximate the bank rate, and the 10% figure given should be seen in this context. The difference in NPV between the two alternatives would be inadequate to support any decision, given that there would inevitably be some uncertainty in the projections of revenue and cost. The IRR is higher for corporation B than for corporation A. Since the company has limited funds to invest and since each of the alternatives requires equal funding, corporation B is a better choice in terms of IRR. IRR is the most relevant measure in this case since the firm has limited funds and has to make a choice between the two corporations available for acquisition. Again, the difference in IRR between the two corporations is too small to support any decision in real life. The Pay-back period is the same for both corporations, so no difference can be made on this account. Both corporations are equal in terms of the payback period. The payback figure is easy to calculate, but it can be misleading. Acquisition of a corporation should consider risks inherent in its projected earnings and continued revenues (Jean-Jacques, 2002, p55). The pay-back figure would not be an important consideration unless a diversification into a highly risky line of business was to be involved. Future cash flows that have not been discounted do not have much value in a business situation. Profitability Profitability is better in the case of corporation A. This could be because corporation B has secured a bigger market share through price competition, and seems to have a policy of cutting margins in order to retain its market position and business volume. It may be a matter for management intervention after an acquisition, for declining margins are most often difficult to reverse and can affect the long-term financial health of an enterprise. Discounted Payback The discounted payback period is one year more than if we consider nominal values of annual cash flows. This is the case with both corporations. This measure is more meaningful than plain pay-back. The effect of discounting is almost the same for both corporations, delaying pay-back by about a year. The discounted pay-back in the fifth year is not particularly attractive.

Early Years Foundation Stage Setting Essay Example | Topics and Well Written Essays - 1750 words

Early Years Foundation Stage Setting - Essay Example According to Palaiologou (2010, p4) and the Department of Education (2012, p.1), under the EYFS setting, each and every child must be helped acquire the best possible start in life and this refers to every child early years development. EYFS suggests a standard policy and curriculum that, in the view of the Department of Education, ensures that every child has enjoyed its rights to equal treatment whether the child requires special care or not. EYFS outlines the fundamentals of a child’s early years curriculum that every practitioner, providers and/or responsible carers must be committed to ensuring that children are safe and healthy, children achieve various EYFS goals, equal treatment of the children irrespective of their background whatsoever (Goffin & Wilson, 2001, p12; Palaiologou, (2010, p6); Department of Education, 2012, p1) is observed, the children performance reflects their individual abilities (Pound & Hughes, 2005, p33), and that every child is dealt with as a uni que entity in the context of learning. The respective institutional administrations must ensure that EYFS guidelines are followed to the letter and so are implemented. But, according to Callaway (2005, p.19), Carr (2005, p7), Silberfeld (2009, p27), Glazzard, Chadwick, Webster and Percival (2010, p51), EYFS is a policy just like other existing policies and it is subject to failure especially as it comes to implementation. Important as it is, however, implementation of EYFS is crucial as it concentrates on the welfare of the children, that the efforts used in handling the children, in this context, determine the ways a particular child grows into adulthood and how such a child relates to its environment in the future. In other words, if EYFS could be defined as a policy, then it is a special kind of policy that must be implemented. But uniformity in implementation may not be a reality (Pound & Hughes, 2005, p38). While thus implementation becomes important a subject, this study asses ses how various children handlers implement EYFS curriculum guidelines. By doing so, various observations and conclusions are made as the study advances. Various EYFS guidelines: summary The EYFS supposes that every child must be helped to grow and develop fast and the various early year providers must ensure that this is attained (Palaiologou, 2010, p8; Department of Education, 2012, p1). The key goals of EYFS it to provide quality and consistency, equal learning opportunities at all levels, partnership between carers and academic practitioners, and anti-discriminating practice. EYFS also introduces specific areas of learning, goals and assessment criteria that must always be adhered to. It specifies educator-children ratios under different circumstances and other key requirements such as the essence of a key person for every child and the qualifications of various child educators. All these are coined in as being of paramount and equal importance in the learning and developmental processes of any child (Pound & Hughes, 2005, p53; Palaiologou, 2010, p17). Implementation strategies, analysis and critique of EYFS Curricula The curriculum provides a wide range of guidelines regarding various childhood requirements. The respective authority in the education sector ensures compliance as far as implementation of the curriculum is concerned. For example, all practitioners must make normative assessments and make each child’s profile detailing its abilities, achievements, areas of strengths and those of weaknesses and so on. While such a strategy may prove a cutting edge in this respect, only about 73% of public early years settings and 55% of private year settings fully comply with the curriculum (Goffin &

Cultural Aspects in India

Cultural Aspects in India If the 20th century was generally recognized to be the American century, then the 21st might very well be regarded as the Indian century. After all, following China, India has the largest population in the world. Like China, it too has a large and fast-developing economy, and it is steadily converting these economic gains into growing political power abroad. Unlike China, however, India is governed by a vibrant, participatory democracy, which, while chaotic, reflects the political values of human rights and pluralism so cherished in the West. Indeed, as countries which have long guided the West in leading the world begin to lose ground to counterparts in the developing world, India is one of the few major future powers in a position to pick up the Wests mantle of human progress and freedom. Though like the West in its commitment to democracy, India brings with a unique set of circumstances, informed by a history and culture, which stretch back for thousands of years. The common theme of Indian history has been heterogeneity. The abundant diversity found in India today was present almost from the beginning. The countrys oldest historical document, the Rig Veda, which is also a religious one, recounts a massive migration of one conceived ‘ancestor group and its intermingling with a loosely described native culture (Keay, 19-56). Scholars have found evidence of civilizations on the Indian subcontinent stretching back to times concurrent with the first city-states of Mesopotamia, Indian history (Keay, 1-18). Between the time of the Harrapan City States of around 3,000 B.C. all the way to Indias current prime minister Manmohan Singh, India has absorbed wave after wave of new peoples, new beliefs, and new ideas and added this to an already heady mix with every passing c entury. As a result, Indias startling diversity and variety were multiplied in countless directions. Nowadays there are over 400 languages spoken in India with over 14 official languages recognized according to the CIA World Factbook. Its population, which had stayed predominately rural until recent years, is becoming more urbanized, and two of the worlds five most populous cities are located there. The Indian parliamentary democracy is multi-party, regional, and highly factionalized, reflecting the drastic differences that exist between districts even within the same province. With all this diversity, it is tempting to impute irreconcilable contradictions between the types of people, institutions, and beliefs found in India. One might ask: how can one form a coherent statement about the existence of an overarching Indian culture? The answer to this has been as much a problem for government leaders as it has been for scholars, but it is one this paper will endeavor to supply in the following ways: We will discuss the major components of Indian culture (people, frames of references / communication, and group interactions) to illustrate the staggering variety of Indian cultural practices. We will focus on the notion of the Indian family and its characteristics, and attempt to make the case that the family as an institution provides a unifying theme for Indian culture, and a vehicle, which simultaneously relieves and reinforces the tectonic tensions brought on by societal diversity. We will discuss the findings of our interviews and outside readings to form a â€Å"big picture† analysis of Indian culture. II. Culture Components Gannon and Pillai supply readers with two metaphors through which to conceive of the sheer magnitude of diversity found in Indian cultural practices: the Dance of Shiva and a Kaleidoscope. In either case, there is a dynamic tension between change and stasis, creation and destruction, and the rules of general and specific; both metaphors create a framework for understanding that heterogeneity is the rule of thumb when conceiving of India as a whole. To view Indian culture in all its staggering complexity, it is necessary to begin with the component parts: people, frames of references / communication and group interactions. A. The Indian People For Westerners seeking to understand the staggering diversity found on the Indian Subcontinent, there is a helpful quote from a Hindu religious prayer, which can assist: â€Å"May good thoughts come to us from all sides† (â€Å"Religions†). Its simplicity reveals an acceptance of variety, heterodoxy and the unconventional; it turns on its head the notion of diversity being a challenge, and refashions it as an asset. To effectively argue that there is a general, overarching Indian culture, it is important to first acknowledge as true that such a culture is also served by many distinct parts, which have guided that nations historic, political, social and economic development. When considering the citizens of India, it is similarly important to perceive the numerous and stark divisions with regards to ethnic / linguistic groupings, social and economic levels, as well as religious and philosophical make-up. i. Demographics; Social and Economic Levels India is the second most populous nation in the world, having an estimated population of 1.17 billion (CIA World Factbook, â€Å"India†). Though the World Factbook only subdivides Indias immense population into four ethnic categories: Indo-Aryan (72%), Dravidian (25%), Mongoloid and other (3%), the plethora of languages spoken in India 400 at last count, plus 2,000 dialects speak to a diversity almost beyond the average Westerners comprehension. India is also a very young nation, with the mean age being 25.3, and with nearly 95% of the population under the age of 64 (CIA World Factbook, â€Å"India†). Indias population is also increasing at a brisk, if not explosive rate; it ranks 84th in the world in terms of highest growth rates higher than the United States (CIA World Factbook, â€Å"India†). Literacy is at 61%, and only 29% of the population is urban—a number which has been increasing at the slow creep of 2.4% over the last five years (CIA World Factbook, â€Å"India†). When adopting a big-picture perspective, noticeable differences appear between men and women: males tend to be younger, more literate and more educated (CIA World Factbook, â€Å"India†). Males also tend to be more plentiful earlier in life, with a higher birth rate of 1.12 males to every female, but their life expectancy is lower by almost five years (CIA World Factbook, â€Å"India†). One of Hinduisms most potent legacies, insofar as demographic effect is concerned, is Indias hierarchical caste system (Lonner; Zhang, 11 and 14). Although the caste system evolved from Hinduism for over 1000 years, some groups of other faiths such as Christians and Muslims adhere to this ancient social structure (â€Å"Religions†). Indias society reveals large gaps between the lifestyles of upper and lower class Indians; the bottom 10% hold only 3.6% of the nations wealth, where the top 10% have accumulated 31.1% (CIA World Factbook, â€Å"India†). By purchasing power parity, India is the 5th largest economy in the world, yet, it remains one of the poorest, with an estimated 53% of the population subsisting on less than one dollar a day in income (CIA World Factbook, â€Å"India†; Gannon and Pillai 469). Compounding economic difficulties are social, geographic and political realities, which prevent equal development for all. In a submission to the periodical Cultural Anthropology, writer Kaushik Ghosh describes the conflicting strains of â€Å"indigenousness, locality and transnationalism,† which combine to blunt social and economic development efforts being made in India. The reality for India is that, given its immense, far-flung borders (greater than the continent of Europe, according to WorldBusinessCulture.com), extreme geographic features, and the extreme multiplicity of the ethnic, linguistic, and religious groups, it is not possible for any change to be applied uniformly and in a way that affects all people equally. Ghosh depicts the isolated tribes of Jharkhand, India, who, in their efforts to lobby their local government and national representatives, become effectively nullified when they are lumped in with other, separate interest groups that are labeled â€Å"indi genous.† Another writer, Navtej Dhillon, shares that â€Å"the majority of Indias 150 million muslimsMuslims suffer relative deprivation when to education and access to public employment.† For a time, the Indian government had utilized socialist economic policies, and today the state is still a large player in economic development. The role taken by government can be paternalistic, and elected officials try to reward their voters and supporters with jobs and economic opportunities. Combine this economic reality with the fact that Indias multiparty, parliamentary government is characterized by heavy regionalism and identity politics, and you get the following: certain groups are sometimes purposefully excluded from lucrative government business opportunities (Bellman, â€Å"Politics Economics: Reversal of Fortune Isolates Indias Brahmins†). In an article published in the Wall Street Journal, journalist Eric Bellman describes a government policy in the State of Tamil Nadu, which allocates 69% of government jobs and public college slots for lower castes. Though this policy actually has its genesis in the Indian Constitution, which itself was formulated to correct concentrations of wealth and privilege in the higher castes, the article documents a new dimension to the state policy, which is considerably less altruistic and more partisan. Yet for all that academics, journalists and political leaders have described the staggering dimensions of social and economic inequality, it is apparent that within India itself, there is consensus insofar as a solution is concerned: education. Gannon and Pillai describe the perceived success of Indias educational sector, which, as mentioned above, has produced an enormous pool of highly-educated and specialized workers (Gannon and Pillai 504). Indias success in these areas also masks startling inequalities, namely the low literacy rates and a general lack of access to education for many people (505). Competition to rise above ones peers is inordinately tough given the limited number of slots open at public and private universities, and in secondary school, a performance test is given to determine which field of study for which a student is eligible (Cheney, Ruzzi and Muralidharan, 8). Despite the systemic challenges like a drastic lack of funding, deficient facilities, and teacher a bsenteeism, the value placed on education and knowledge is so present in Indian culture as to make â€Å"millions of students achieve at remarkably high levels.† It is this valuing of educational attainment, which has established India as a preeminent figure in high technology fields, and paved the way for long-term economic development. Despite the endemic poverty, economic development in India has given rise to a sizeable and growing middle class, which contains in its membership the â€Å"largest number of college-educated scientists and computer specialists in the world.† (Gannon and Pillai, 469). India is now looking inwards to, in the words of Indian President, Manmohan Singh, â€Å"a vast unfinished agenda of social and economic development,† to correct abuses and disparities which occur due to culture, history, politics or environment. ii. Religion and Philosophy Every aspect of Indian culture has been impacted by religion. Prominent Hindu and philosopher Swami Vivekananda stated, â€Å"Each nation has a theme in life. In India religious life forms the central theme, the keynote of the whole music of the nation† (Gannon 470). Martin Gannon wrote, â€Å"For 2000 years of its history, India was almost completely Hindu, but for the last millennium or more, Indian culture has been a synthesis of different racial, religious, and linguistic influences† (470). Tolerance has also sustained religious pluralism of Muslims, Christians, Sikhs, Buddhists, Jains, Secularists, and other persuasions (Census of India). Despite having an 80.5% Hindu population, Indian culture is not only a Hindu culture (Census of India). The other major indigenous religions in India are Jainism (0.4%), Buddhism (0.8 %), and Sikhism (1.9%), and the major imported religions are Christianity (2.3 %) and Islam (13.4%) (â€Å"Religions†). Other smaller religions comprise 0.6% of the population, and are namely, Zoroastrianism or Parsi, Bahai Faith, Jews, and tribal persons who practice the most ancient religion of animism (â€Å"Religions†). 0.1% of Indias population did not state a religion (Census of India). Hinduism is tied with the ancient Vedic tradition estimated to have formed around 1500 B.C. and had continued to be the sole religion of India up until a thousand years ago or more (Gannon, 470; Heitzman). Indian philosophy, with its thematic undercurrents of cycles, owes much to Hinduism and later dharma traditions (Gannon, 471). The dharma and ancient monastic tradition of Jainism, owes much of its religious precepts to Hinduism (Census of India; â€Å"Religions†). Experts speculate the formation of Jainism began in the 9th century B.C. by Parshvanatha whose teachings required a path of non-violence for all living beings and other practices to guide the soul to divine consciousness (â€Å"Religions†). Similarly, Buddhism was inspired by the life and beliefs of Siddhartha Gautama, or Buddha, between the 6th and 4th centuries B.C. (Census of India; â€Å"Religions†). Buddhism is a dharma religion consisting of varied philosophies, beliefs, and traditions that hav e spread to the East. Buddhists in India near the Chinese border mainly follow Tibetan Buddhism or Vajrayana, which means from Sanskrit â€Å"Vehicle of the Thunderbolt†; and those located near the Myanmar border practice Theravada, translated from Pali â€Å"Way of the Elders† (â€Å"Religions†). Sikhism was established by Guru Nanak in the sixteenth century, who attempted to reform specific Hindu tenants like eliminating the caste system, race, and gender inequities (Census of India; â€Å"Religions†). Islam arrived in India during the early eighth century; largely from the Sunni sect (Census of India; Heitzman; â€Å"Religions†). The division of the British Empire at Indias independence forced many Muslims to migrate to Pakistan and Hindus to India, but Islam still remains the largest minority religion today (Census of India; â€Å"Religions†). Indias Christian inhabitants are majority Roman Catholic, but consist of several other denominations, including both independent and consolidated Protestant churches of Church of North India and South India (Heitzman; â€Å"Religions†). Indias small community of Parsis comprises the last practitioners of Zoroastrianism, which was brought by Iranian immigrants one thousand years ago. There are small communities of Judaism, Bahai Faith, and tribal animists (â€Å"Religions†). After Indias independence in 1947, the establishment of a secular government further facilitated mutual respect of all religious practices in public society through legislation advocating neutrality in all things rooted in an individual or groups faith (Sen, 19). Notwithstanding its constitutional obligation, religion and government do still intermix, shown in the management of Hindu temples by the Tamil Nadu state government or the Sikh political party exerting full authority over the state assembly in Punjab (Heitzman). Furthermore, Indias long tradition of religious tolerance began to be challenged by fundamental ideologues starting from the 1960s. From the 1990s to the present, riots and religious-based political parties continue to impact public life and its relatively neutral governmental body (Heitzman). 1. Hindu Religion Philosophy The general premise of Hindu philosophy is that truth is organic, pluralistic, and sometimes inconsistent, and should be arrived by multiple sources, rather than dogmatic principles (â€Å"Religions†). In other words, context matters most in India, a culture that Edward Hall refers to as high-context (Hall, 101). Hinduism is an ancient polytheistic faith originating from Vedism, or simply Brahmanism, brought by invading Aryans in 1500 B.C and thus is subsequently deemed to be the oldest â€Å"living† religion (â€Å"Religions†). Hinduisms major groups are Vaishnavism and Shaivism, though membership in these groups is loose, dynamic, and vague (â€Å"Religions†). The leading sects are the Vaishnavas, who worship Vishnu god or a related avatar such as Rama and Krishna, Shaivas which worships the god Shiva, and Shaktis, a cult that worships the manifestations of Shakti, the mother goddess and companion of Shiva. Other smaller sects advocate religious reform and revival, charity to the poor, or follow the teachings of a charismatic leader (â€Å"Religions†). There is said to be â€Å"five tensile strands† in Hinduism: doctrine, practice, society, story, and devotion (â€Å"Religions†). All Hindus follow these strands to varying degrees and accept their distinct tensions and contradictions, favoring religious enthusiasm over â€Å"fundamental rigidities of practice or doctrine† (â€Å"Religions†). To achieve absolute happiness one must live beyond worldly possessions through spiritual enlightenment—a journey in search of salvation or mukti in which leads to an ethereal transcendence called moksha (Gannon, 475). Hindu philosophy guides each person on a distinct path to this exultation from worldly suffering along four fundamental avenues that often are intertwined: intense devotion or love of God (bhakti yoga), selfless work or service (karma yoga), philosophy or knowledge of self (jnana yoga), and meditation or psychological exercise (raja yoga) (Gannon, 475). The difficulty of achieving moksha in ones l ifetime is accommodated by the concept of reincarnation in which souls or jivas enter the world through Gods power mysteriously and ascend from the simplest life forms to the most complicated bodies or human form where the search for mukti begins (Gannon, 475). The degree of these three fundamental qualities is determined by the equilibrium of rights and wrongs done in past lives, called karma and is predicted by astrological charts at birth (Gannon, 476). Hinduism also gave rise to the caste system. A caste or jati (translated as â€Å"birth†) is a social organization into which someone is born. It is also a system purported to provide social support and established economic and social roles, making it the most influential contribution to Indias collective culture (â€Å"Religions†; Zhang, 11-13). There are over 2000 distinct jatis in Indian society today (â€Å"Religions†). Each member marries within the same jati and follows specific rules of behavior such as kinship, profession, and diet, and interacts with other jatis according to their social position (â€Å"Religions†). Each jati is associated with five caste clusters or varnas in descending order: Brahmans which are priests, Kshatriyas as warriors, Vaishyas which were originally peasants but now associated with merchants, Sudras as artisans and laborers, and Panchamas which historically had been excluded from the system because of their occupation an d ways in life (â€Å"Religions†). The fifth varna reveals the mechanism for determining the level of the caste: purity. The rate at which a group comes into contact with pollutants such as dung, menstrual flow, leather, dirt, hair, saliva, and blood, determines its ranking within the social caste system (â€Å"Religions†). Panchamas are avoided for fear of contamination, hence the name â€Å"Untouchables,† but the Constituent Assembly of India adopted legislation after Indias independence outlawing the reference (â€Å"Religions†). More recently, the phrase â€Å"Dalit†, which means â€Å"Oppressed†, has been utilized in contemporary India, but is officially called â€Å"Scheduled Castes† (â€Å"Religions†). One sixth of the population belonging to this caste are typically landless, have agricultural professions, and other ritually contaminating occupations such as leatherwork which is the largest Scheduled Caste (â€Å"Relig ions†). Author Richard Lannoy demarcates mutually exclusive Western conceptions of â€Å"right and wrong† or â€Å"good and evil† from Indias philosophy which stresses finding the middle way (227). Furthermore, the cyclical nature of Hindu thought lends to an â€Å"open-ended sense of perfectibility, less anguish in the face of time, a less fanatical will to achieve everything in a single lifetime† and manifests in Indias holistic, non-linear, and inductive styles of reasoning and dialogue, harmonious existence with its environment, fluid sense of time, and high Long-Term orientation (Hall, 17; Lonner; Zhang, 20). 2. Holidays, Traditions Celebrations Both religious holidays and secular celebrations are observed broadly in India, often time with the same holy day being celebrated in unique ways by the varying religious and secular communities. For example, in Hinduism the festival of Diwali plays a significant role, but is interpreted differently by other related religions, such as BuddismBuddhism, Sikhs, and Jains. In its most generic form, Diwali is the festival of lights. Easter, Christmas, Islamic New Year and many others are also broadly celebrated by the Indian populace. In addition to holidays, the religions of India tend to be very ritualistic traditions as well. One such ritual is the lighting of the lamp before the altar of Lord Brahma while saying a prayer. This lighting represents darkness, knowledge, and ignorance. It is common in many Indian homes to have an altar or a prayer room. This symbolizes the Lord Brahma as the master of creation, and thus reorients the lives of people who occupy the surrounding space towards him and themselves. Hindu women often wear the pottu or tilak, which â€Å"invokes a feeling of sanctity the wearer and others†. The different colors and forms depend on the caste and religious subdivision. Taken as a whole, all these act of devotions large and small present a pattern as to the approach a great many Indians take toward religion and spirituality: integration. Indians of all religions are also known to regularly make pilgrimages to visit certain holy or nationally evocative sites. This attribute attests t o the powerful force of religion in an Indians daily life. B. Frames of Reference / Communication In the latter half of the 20th Century, pioneering anthropologist and culture-expert, Edward Hall conceived of what he called â€Å"the silent language† of culture. By extending the notion of culture from the more well-known and studied â€Å"front-stage† elements, and exploring the rich â€Å"back-stage† of culture, Hall demonstrated how beliefs, schemas, associated meanings and symbolism could affect intercultural communication as assiduously as spoken language might. The second subdivision of the component parts of Indian culture consider the communication patterns and frames of reference utilized by society as a whole, beginning with an exploration of the expressions and general attitudes found in contemporary Indian society, continuing with a discussion of role relationships, and ending with gestures and non-verbal communication. i. Expressions and General attitudes Like few other cultures, the belief systems found in India tend to be exhaustive and encompass a variety of values and philosophical perspectives on a wide variety of issues, such as nature (environment), human nature, privacy, individuality, wealth / material possessions, social positions, government, politics, childhood and child-rearing, time, crime, violence and others. A prominent feature of Indian society, even in non-Hindu cultures, is fatalism, which is an ultimate acceptance of the hand of fate insofar as guiding ones affairs are concerned (www.communicaid.com). Fatalism is tied to the Hindu notion of Karma, that â€Å"everything happens for a reason† and breeds and encourages passivity, and a surprisingly low uncertainty avoidance score for a country with such traditionalistic cultures (www.communicaid.com). Indian society is high context and collectivist; thus a prevalent concern in all interactions is the maintenance of social relationship and the preservation of social face. As such, activities which would provoke harsh judgment from ones peers isare frowned on. Many experts have noted that successful communication in India depends on precise knowledge of the status of the individual with whom one is speaking, and the relative standing between each party. Edward Hall diagnosed India as having a high-context culture, which is characterized by indirect, face-saving and listener-centric communication styles (Hall, p. 101). In India, communication is informed by role relationships, which, reflecting the society at large, are varied and complex. ii. Role relationships Role relationships in Indian society are in some instances outgrowths of the traditional caste system, as well as religious beliefs. The Indian caste system has been and continues to be influential in everyday life of the people. The main purpose of the caste system is to bring a sense of order in the society. The caste system enables people to have their own place in society and keeps away from any conflict. Outside of the traditional, economic and religious strictures of the Caste system, India as a society is marked by high power distance and tends to embrace clearly articulated lines of authority and respect. Indians base this respect on the behavior, title, class, and status of the person with whom he or she is interacting. The status of an Indian is determined in part by his or her possession of a university degree, his or her profession, age, and caste. In terms of professions, given the deference provided to authority figures, it is considered more impressive to work for the government than the private sector. Gender-based differences also exist, despite laws to the contrary. The head of the family is almost universally the eldest male. Male chauvinism is well-established, and women do not have the same privileges as do males. iii. Gestures and Non-verbal Communication As a high context culture, Indian communicators tend to rely heavily on indirect verbal and non-verbal cues to reinforce their message. In addition, Indians rely on a variety of contextual cues for comprehending meaning. For example, the word â€Å"No† or any kind of direct refusal is absent from most Indian discourse because it implicates an aggressive, harsh, impolite, and arrogant tone. Instead â€Å"vague and open-ended answer such as ‘Ill try or ‘I will confirm with you another time† are considered acceptable answers (â€Å"India: Prosperous Entertaining Part I†). Subsequently, a â€Å"Yes† does not always imply agreement or acceptance. Extrapolated further, some of these cues have taken on a life of their own, which is separate and considered standard when interacting with others. For instance, in order to show respect, greetings are offered with what is termed the ‘namaste or the placing of both hands together as if praying coup led with a slight bow. Use of the right hand when touching people or objects is recommended; due to the cultural association, the left hand is viewed as being unclean. Head bobbles, head wobbles, and Indian head shakes refer are a common gesture found in South Asian cultures, most notably in India. The head shake is the non-verbal equivalent of a multipurpose and omnipresent Hindi word, accha, which can mean anything from â€Å"good† to â€Å"I understand.† Shaking a head sideways is taken as non approval of certain things, whereas shaking a head up and down is taken as approval, though the meaning is reversed if you are aan Indian from the South. Similarly, a side to side hand wave is frequently interpreted by Indians as â€Å"no† or â€Å"go away.† Eye contact with an elder or person in a senior position is considered very rude. Avoiding eye contact with the seniors is considered as a sign of respect. Another non-verbal taboo is to touch a persons head because it ; The head is considered sensitive and so shouldnt be touched. Likewise, one should never point with a single finger or two fingers, instead, point with the chin, whole hand or thumb. Prostrating before God and elders and touching their feet is the humblest way of conveying respect in Indian culture. Known as Sashtang Namaskar it is bowing with four limbs of the body touching the ground. Touching feet of the elders is showing respect. Staring is also acceptable, as staring at strangers is a Western cultural taboo that does not carry the same weight in India. Many people feel quite free to stare at anything, or anyone, that is different from them and as part of their culture. Interpreting this as rudeness is unproductive. C. Group Interactions The third component of culture is group interactions, which are limited here to general social interactions amongst friends, peers and professional settings. Generally summarized, interactions can be sub-categorized into greetings, visits, and meetings. i. Greetings Renowned expert organizational behavior and psychology, Dr. Madhukar Shukla, describes Indians as outgoing and friendly, an attitude that is bolstered by a sense of privacy, which is less guarded than in the West (Shukla, â€Å"India: ConversatonConversation Part 1). One should not, therefore, be surprised by the ease with which conversation is started, nor with which it covers ostensibly private subject matters. There are several different naming forms in India, which vary from region to region (Kwintessential.com, â€Å"Global-Etiquette: India-country profile†). In the north of India, it is common to see a given name, followed by a surname or family name, whereas in the south, names commonly begin with a reference to the town or region the person is from, followed by the fathers name, and then lastly their given name. Similarly, in Muslim culture, surnames are not common, instead, have a derivative of their fathers name tacked on after the given name by ‘bin if the person is a male, and ‘binti if they are a female, which in both cases means ‘of; the name ‘Hajji might also have been added if this person had made the pilgrimage to Mecca. Sikhs,Sikhs also have a unique naming system, which is the given name followed by the name ‘Singh (Kwintessential.com, â€Å"Global-Etiquette: India-country profile†). In all cases, however, it is recommended that w hen addressing someone, one should give the correct name, prefaced by Mr.† or â€Å"Mrs.†, or by his or her professional title: doctor, director, chairman/woman, and so on (Shukla, â€Å"India: First Name or Title?†). Furthermore, the same source points out that despite the variety, in many parts of India, people will conform to the Hindu style of naming, which is the most widely used. Upon entering the room, greetings should be offered first to the oldest or most senior person present; in many cases, the oldest person will be the most senior-ranked. Offering a â€Å"Namaste,† a handshake or even a pleasant â€Å"hello† is acceptable, though there are important caveats to note. Depending on the religion of the person with whom one meets if he or she is a muslimMuslim a â€Å"Salaam Wale Kum† might be more appropriate (Shukla, â€Å"India: First Name or Title?†). Handshakes are acceptable for men; however touch is a sensitive area for many Indians, so a handshake might not be as acceptable for women (Shukla, â€Å"India: First Name or Title?†). Experts suggest respecting the physical space of Indian counterparts, and any physical interactions should be at their initiative. The recommendation of the â€Å"hello† and slight wave,wave should only be acted upon if the audience is younger, as it is reasonable to assume they wou ld be familiar with this aspect of western culture. (Shukla, â€Å"India: First Name or Title?†) ii. Visiting â€Å"Hospitality is a key value in Indian culture, and the guest is considered the equivalent to god† (Shukla, â€Å"India: Prosperous Entertaining Part I†). Foreigners and Indians alike can attest to the geniality one encounters from invitations by those they just met to â€Å"drop on by† at any time. The Indian hos

A Sense of Place in Austens Pride and Prejudice Essay -- Pride and Pr

A Sense of Place in Austen's Pride and Prejudice It is interesting to observe Dictionary.com's definition of the word "place" in relation to "person". Especially when it comes to Pride and Prejudice, where Austen has made great use of the objective correlative technique, in which many, if not all, of her settings considerably reflect the characteristics of their owners. She additionally employs several other techniques regarding the sense of place in her novel, which are important not only in the facilitation of numerous plot points, but also in establishing and understanding her characters and their relationships. So what are these techniques, and why are they so effective? To find the answers to such questions, we should look closely at Austen's methods of incorporating a sense of place into her novel. The technique of objective correlative is often used in establishing the qualities of a character by having them reflected in that character's surroundings. These can be material objects, belongings, or in Austen's case, locations. If we take a look at the setting of Rosings, we see that it is described as ostentatious, overwhelming, and, in comparison to Pemberley, the other grand country estate, rather garish: From the entrance hall, of which Mr. Collins pointed out, with a rapturous air, the fine proportion and finished ornaments, they followed the servants.... In spite of having been at St. James's, Sir William was so completely awed by the grandeur surrounding him, that he had but just courage enough to make a very low bow, and take his seat without saying a word; and his daughter, frightened almost out of her senses, sat on the edge of her chair, not knowing which way to look. (p. 121) S... ...m. Through usage of the objective correlative, readers can gain a great deal of insight into the characters themselves, and thus further enjoy the novel with an enhanced understanding of Austen's creations. She also establishes a sense of balance by having the more influential events of the story take place in the openness of the great outdoors, and those of less import occur within the boundaries of the inside. Additionally, Austen has her characters travel to various parts of Great Britain, which allows for correspondence in the form of letters (serving to facilitate the necessary delay of action) and for mistakes to be made. Austen has made great use of the sense of place in Pride and Prejudice, and her techniques coalesce to deepen the reader's understanding, to give a sense of balance, and to effectively enhance the enjoyment of a delightful story.