Mr Dolphus Raymond 2

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"As Mr Dolphus is an evil man I accepted his invitation reluctantly" (Scout, p0)

This quote demonstrates how little Scout knows about Mr Raymond and how she is relying on what others have said about him rather than judging him for herself.

"Somehow I didn't think Atticus would like it if we became friendly with Mr Raymond and I knew Aunt Alexandra wouldn't."(Scout, p0)

Values and beliefs

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Scout's father has taught her not to associate with people who live like Mr Raymond ie suspected alcoholic etc

"I liked his smell. It was of leather, horses, cottonseed. He wore the only English riding boots I had ever seen." (Scout, p1)

This physical description does not fit the perception by many of the townsfolk including Atticus and Scout initially of him as an alcoholic.

"Cry about the simple hell people give other people without even thinking. Cry about the hell white people give coloured folks, without even stopping to think that they are people, too.'

[Mr Raymond]

'Atticus says cheatin' a coloured man is ten times worse than cheating a white man," [Scout]

(p)

Mr Raymond's beliefs and attitudes about how we should treat other human beings (no matter what colour) are that he hates racism on the basis of skin colour. He hates the way other people treat African Americans. This is also evident by the fact that he had an African American partner and "mixed" children as a product of that relationship.

"But why had he entrusted us with his deepest secret? I asked him why. [Scout]

'Because you're children, and you can understand it,' he said, 'and because I heard that one-" [Mr Raymond, p]

Mr Raymond's values and beliefs are that "innocents" can be trusted with the most confidential matters because they have not been corrupted and do not judge others quickly. Therefore, he trusts them above anyone else with his secret he does not really drink alcohol from the paper bag. It is only Coca-Cola.

At the same time, Mr Raymond misleads the townsfolk including Atticus into believing that he is an alcoholic because he wants to live his own life and does not really care what they think of him. That is, he is his own man.

So, values and beliefs about him not being racist , treating everyone as an equal including African Americans (ie he had an African American partner), not caring about what others think of him, living his own life is supported by a construction of this character as a person.

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Review on Akira Kurosawa's "Ran"

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Akira Kurosawa's Ran

Akira Kurosawa used the different elements of film, mostly the image/camera or the visual elements, in order to convey an intensely felt humanist message, the tragedy of the destruction of a family. It is very obvious that Kurosawa must have used Shakespeare's King Lear as a source for this film but it must be noted how creative he was in combining Shakespearean tragedy with the Japanese style of drama and the artistic condition of modern man (during that time, which was probably before the Tokugawa period (personal research)). The plausible difference between the two could be that in Shakespeare's King Lear, Kurosawa's three brothers were really three sisters. In addition to that, it is most obvious that it is not Shakespeare's style to be gory, grotesque, bloody or detailed in battle scenes but with Kurosawa, he expounded on the battle scenes (blood and all…) probably to emphasize more the whole preoccupation of the film.

The word Ran in Japanese means "chaos", "fury", "revolt". Ichimon in Japanese means "family" or "clan", Ichi meaning "one" (taken from a Japanese dictionary). This may advocate a sense of unity particularly in the family. The "chaos" part may intend to show what happens when the unity of a family is destroyed or in this film, how the family was destroyed. What happens in the film is that the heritage of past sins of the father, Hidetora Ichimonji, corrupts the relationships between family members leading the sons to be against each other and their father. Other themes that may follow the main one may be loyalty and betrayal, appearance and reality (deceit), vengeance and forgiveness, and man's nature itself.

It seems that the artistic medium Kurosawa mostly used is the camera and image. It is the metaphorical quality of the image, scene, and the visual choreography of the entire work that the artistic achievement and meaning emerge (much like the movie In the Mood for Love, which has much symbolical scenes… also considering that it has less dialogue). An Example is when Hidetora illustrates the strength of solidarity by handing each son an arrow, which individually, can easily broken in two. However, when banded together, the arrows will not bend so easily. The images are of life; the characters, their emotions, their blood, all vivid, all real. At least that's how it seems to me because the Japanese way of acting is so much different from that of the Hollywood or American style. Since Kurosawa based this on a pre-Tokugawa period (which denotes time of chaos---research), it may seem that for him, history works as a metaphor and symbol, with images and scenes reflecting the social and moral condition of man which may still be applicable at present.

It is very apparent that Kurosawa spared no expense in producing the full emotional and dramatic effect of the film (although it was said that at first he couldn't find any sponsor for funds in producing it). The colors of the army standards, the mob of the running troops, the advance of the rushing cavalry, the luster of the armor, the bright red color of the blood, and the architectural beauty of the castle or the setting itself all combined to produce an all-encompassing hallucinatory effect. Kurosawa "decentered" the characters in favor of the lavishly picturesque landscape. Though the dramatic, character-centered scenes had an ample number of close ups and medium shots, much of the rest of the film consisted of long or extreme long shots. The obscuring of characters into the landscape added the effect of rendering the scope of their lives insignificant in the face of time and place. Kurosawa was amazing in being as creative and resourceful with the setting. It was a masterly way that he combined historical settings, spectacular battle sequences in color, humor, a deep exploration into the nature of human folly and madness (not in the satirical way Shakespeare sometimes does) and how he tainted the serene landscape with human hues of tragedy and destruction.

I once asked Akira Kurosawa why he had chosen to frame a shot in Ran in a particular way. His answer was that if he hed panned the camera one inch to the left, the Sony factory would be sitting there exposed, and if he hed panned an inch to the right, we would see the airport - neither of which belonged in a period movie. Only the person whos made the movie knows what goes into the decisions that result in any piece of work. (Sidney Lumet in Making Movies, 15)

Mostly, the color-coded battle sequences fix Ran in the mind. Yellow for Taro, the eldest son. Red for Jiro, the second son, and finally, blue for Saburo, the youngest son. Flagmen on horses charge through a forest, picked off by volleys from concealed riflemen; a sideways charge of the Light Brigade. The first great battle, the storming of a castle, is in all probability Kurosawas inimitable representation of chaos. A slaughtered bowman drips blood like a waterfall, from the rampart where he lays, shot full of arrows. A foot soldier is glimpsed, gone nuts, sitting and weeping and playing with a severed human arm. The last scene--a shot of a blind man about to walk off a precipice--sums up how Kurosawa could have seen the past, and perhaps the future. During the storming of third castle, the combined armies of Hidetoras two eldest sons marched, ran, and galloped in formation, reminiscent of the the tumult of battle noise, the battle scenes unfolded and flashed by with all the intensity of the passage of historical time and the eternal suffering of humanity. Perhaps this was a reflection of man and his nature (with regards to the present war with Iraq…). Color brought life and added a new dimension to the whole film. The colorful and beautiful kimonos or costumes were surreal and true to (the traditional/old Japanese) life and so was the use contrasting colors in conveying madness and power and the like. Even the make-up seemed peculiar but not exaggerated and was also symbolical much like Lady Kaede, the wife of the oldest son. Her eyebrows were painted perched high on her forehead in perpetual disapproval, (and could herself be inspired by Lady Macbeth) but this was actually a product of Japan's "Noh" theater her make-up represents the face of remorseless Vengeance (while mourning the death of her husband later in the movie, she impassively crushes a butterfly between her fingers…she also hates Hidetora for killing her family and stealing their castle). Her very exact opposite would be Lady Sue, Jiro's wife. Lady Sue who functioned as the "Buddhist conscience" of the film almost certainly baffled old King Hidetora as she demonstrated no ill-will or hatred towards him, even though he had killed her family, destroyed her castle, and gouged out the eyes of her brother Tsurumaru. Her compassion and active atonement for the sins of the world contrasted sharply with any other character and offered a solution for breaking the cycle of not forgiving that ensnared all the other characters including her own brother. Interestingly, her face is never shown, nor that of her brother's. They are spirit-like, floating somewhere above the political maneuverings (much like that of the spouses of the main characters in In the Mood for Love)….. [vengeance versus forgiveness].

Kurosawa probably used what he could have learned about battle scenes in earlier samurai epics (most especially since Ran was almost near to his last film). He uses several static cameras to film the action, cutting between them. Because his cameras dont dart and whirl, we may not be encouraged to think of ourselves as participants but as gods, observing, taking the long view here, and then a close-up look. He doesn't use panning or swish pan, nor wipes or fades but just simple montage cuts. Individual frames of the montage offer one stunning depiction of violence after another a multitude of arrows protrudes from a fallen Samurai; two of Hidetoras concubines perform "seppuku" upon each others outstretched blade; bloody bodies piled in deaths repose; a quintet of Hidetoras battle weary Samurai stand upon the castle steps in hopeless defense of their Lord; a wounded Samurai sits motionless on the ground holding his recently severed arm; riders and foot soldiers, shrouded in dust created by their massive movements charge laterally across the screen. These images of unbelievable power run uninterrupted for almost six minutes until broken by the sound of a single shot unseating Hidetoras son, Taro, from his horse. The battle frenzy is sustained for a full fifteen minutes in a total assault on the senses. The impact of the assassins bullet on Taros back symbolically and abruptly restored the noise of battle and the viewer to real time, ending a brief, contemplative, and moving interlude in the films plot development. This is all amazing for me but may be gruesome, useless, or a waste of time for other critics. Then he also manipulates the weather. Gentle at first, then increasingly stormy as brother fights brother, and ultimately hurricane force as Hidetora goes insane and wanders the wilderness with his fool. This is all punctuated by large, billowing clouds that was frequently cut as if to emphasize the immateriality of it all. Clouds finally give way to a red sunset as the death toll mounts and we are left with complete destruction in the movie's final scenes.

According to Roger Egbert of Chicago Sun-Times Inc. biweekly reviews of classic movies, perhaps the most important of the films elements was Akira Kurosawas personal philosophy and how he worked it into the entire film. By choosing to focus on the key "Buddhist principles" of redemption, forgiveness, and lack of hatred, Kurosawa transformed Shakespeares tragedy into a profound statement of the human condition. Moreover, the entire film is tinged by the reality of impermanence how Hidetora lost within months what he had gained and struggled for over a lifetime, his descent from ultimate power to utter wretchedness over the course of the film (which demonstrates the futility of life!!), the greed and bloodlust of his sons who betrayed him likewise resulted in ultimate ruin for his clan of Ichimonji, a concept once unfathomable in his younger, more virile days, and many more including Lady Kaede's manipulation.

Then, in the end, we are left with a blind man alone at the edge of a precipice, apparently at sunset. Subsequently, one must ask, where are the redemptive human or moral forces of Shakespearean tragedy, or is this Kurosawa's final image or perception of man, in which there is no redemption?

In a movie review by David Ng, he noted that in Kurosawa's Rashomon, he wrote in his autobiography, "human beings are unable to be honest with themselves, about themselves… even the character who dies cannot give up his lies. This cynicism informs Ran's ideology who can endure a world where God is present but powerless, where family members betray each other, where insanity is the only means of survival? Niccolo Machiavelli of the Renaissance era, famous for "the end justifies the means", believed that humans by nature were bad, evil. They were thankless, fickle, false, studious to avoid danger, greedy of gain, devoted to you while you are able to confer benefits upon them, and ready, while danger is distant, to shed their blood and sacrifice their properties, their lives, their children for you. But, in the hour of need, they turn against you (taken from a reading in my Renaissance Literature class). Shakespeare, with his novels and plays didn't concretely state these things but implied them through the personalities of his characters. We have fickle and deceit with the brothers and even the king himself. Impulsiveness, greed and being pragmatic (in a bad way) are also impersonated by his characters (including Othello, Merchant of Venice, and even King Lear). It is a great probability that Akira Kurosawa believes these same principles or concepts about man and affirms or illustrates them through his films, most clearly in this film. He may believe the same thing, that men are fickle and deceitful, greedy and thankless. But there are holes in the box such as the situation of Lady Sue, who was probably the only forgiving character in the whole movie! This may still show hope amidst a chaotic environment. And this most especially shows man's power, man's capability to generate change and to forgive.

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The strength of a country

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he true strength of a country is best demonstrated by the willingness of its government to tolerate challenges from its own people

With the rapid development of the technology ,economy and the democratization , the inherent strength of a country is more reflected by its willingness and the capability of receiving and dealing with the challenges from its own people , for the relative security across the globe . therefore ,the threat from outside is undermined but has been considerably enhanced by the wish to enjoy a modern life inside.

Nowadays , we are proud of the democracy that have been taken the world over .we are enjoying the benefits and happiness derived from it.In a democratic country , the government based on the constitution and the right of people is more likely and willing to tolerate the challenges and desires from the people .because the power that has been supervised and restrained by the right bestowed by the constitution will be properly used and performed at its most efficiency Therefore ,it has brought a great masses of opportunities and choices to the people to equip and prepare themselves for the life .

However some of us in this earth is still deficient of this kind of government which is restricted by the constitution , and they still live in a state of poverty both physically and mentally ,and are eager to enjoy the same kind of wealth we all share . we should ask ourselves that where we have made mistakes and what have led to tragedy in our advanced modern world which the idea of social progress and civilization are easily disseminated and accessible . We need a mechanism that is fit for the local conventions and conducive to the social progress which enables all the people to acquire t and enjoy , the mechanism should be ensured by the constitution and supervised by the people ,and certainly and accepted by the government with no doubt .There is no unique kind of democracy but it is certain that the interests of people is not easily allowed to be damaged or dispossessed without permission .

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All in all , we should establish a good kind of mechanism ,only in this way does the government have the vitality to perform its duty and render more services to its people and in return ,the people will support the government and believe what the government does is benefit to them , obviously the society will greatly benefit from this dynamic relationship and develop resonantly and stably and have more competence and power to defend itself.

Please note that this sample paper on the strength of a country is for your review only. In order to eliminate any of the plagiarism issues, it is highly recommended that you do not use it for you own writing purposes. In case you experience difficulties with writing a well structured and accurately composed paper on the strength of a country, we are here to assist you. Your cheap research paperson the strength of a country will be written from scratch, so you do not have to worry about its originality.

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E.S.P.

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E.S.P.

(Extrasensory Perception)

What is?

ESP is most commonly called the "sixth sense." It is sensory information that an individual receives which comes beyond the ordinary five senses sight, hearing, smell, taste, and touch. It can provide the individual with information of the present, past, and future; as it seems to originate in a second, or alternate reality.

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The term ESP has been indicated that it was in activity during Biblical times. Although there is no clear evidence as to the certainty of the phenomena it has attracted the attention and enthusiasm of many throughout the centuries. It was 1870 when a French researcher, Sir Richard Burton, who started to describe the ability of a person who had been hypnotized or were in a trance state to externally sense things without using their ordinary senses. Another researcher, several decades later, Dr. Rudolph Tischner, used ESP in describing the "externalization of sensibility." But not until an American Parapsychologist in 10 popularized the term to include psychic phenomena similar to sensory functions. His name is Joseph Banks Rhine, a pioneer in the science of parapsychology revolutionized the research into the subject. The first-card guessing ESP experiments were conducted by Rhine at Duke University in 10. The cards consisted of five designs, now called ESP symbols, a square, a circle, a plus sign, a five pointed star, and a set of three wavy lines. In the classic Rhine experiments on ESP, the subject basically tries to guess or call the order of the five symbols when they are randomly arranged in a deck of 5 ESP cards. Basically, the chances of the subject are one out of five or zero out of five.

Another factor that researchers and experimenters must watch for in ESP and all psychical experiments is preconceived or previously learned knowledge. This concerns any knowledge which might influence the subjects activity. For instance, a person might say she sensed her son would call her on the phone on a certain day at that specific time. If the son had previously called her in such a fashion, then her sensation must be suspect for it might have been based upon knowledge of her son's previous performance. A person might strongly feel that he would receive an email message from a friend on a certain day, and he does; but, can this be considered a ESP phenomenon considering that this person had not head from the other person for sometime and was expecting the message. The point being made is that when dealing with psychic phenomena all factors must be considered when examining the performance.

What causes disorder?

The claims for ESP fall down into four general categories

- Telepathy - a person's awareness of another's thoughts, without any communication through normal sensory channels.

- Clairvoyance - knowledge acquired of an object or event without the use of the senses.

- Precognition - knowledge a person may have of another person's future thoughts, or of future events.

- Psycho-kinesis - a person's ability to influence a physical object or an event, by merely thinking about it.

The evidence cited for ESP is usually anecdotal. Sometimes it is claimed, however, that scientific tests at respected research institutions have conclusively demonstrated that ESP exists; or government tests have proved it. Sometimes proponents cite specific experiments as having confirmed the existence of ESP. In fact, it is the essentially unanimous opinion of psychologists that the existence of ESP has not been shown. All procedurally valid and reproducible experiments have failed to demonstrate the existence of ESP.

What I've learned about this topic

Existence of ESP hasn't been demonstrated in either everyday life or the laboratory. Further, the claims for ESP run counter to well-established, well-tested laws of nature. To be consistent with the rules by which reality is regulated, ESP would require elaborate, highly specialized organs for sending and receiving ESP radiation - organs that are not evident. The ESP radiation should be detectable directly and capable of study by sensitive instruments. Such instruments do not exist because such radiation doesn't exist in any recognizable form. The more closely ESP has been studied in the laboratory, the smaller the effects become. ESP, if it does exist, is plainly very weak. It is becoming more difficult for its proponents to distinguish between non-existence and an effect that is so vanishingly small that it could have no practical consequences.

Why I picked this topic?

For some reason I really enjoy weird things. I love the movie "Sixth Sense" or "The Ring." They were both related to this topic so I basically just decided to do what interest me the most. This whole Essay doesn't necessarily explain what ESP does actually stand for but it tells more about what it really is.

Bibliography

www.about.com

http//www.reall.org/newsletter/v05/n0/esp-fact-sheet.html

http//www.themystica.com/mystica/articles/e/esp_extrasensory_perception.html

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Indefinite Cultural Possibilities

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When a young man wearing a University of Washington T-shirt and shorts comes up alongside of you and runs past you very quickly on campus, you will most likely automatically assume that he is exercising. To you as an observer and a member of the campus community, it is obvious as to what he is doing, even though there could be many possible reasons for his running across campus. Whatever the events that take place in our lives may be, we can almost always make meanings out of them through some interpretive or cultural background that we have come to belong to. In his essay How To Recognize a Poem When You See One Stanley Fish explains that the different ways we create meaning about events comes directly from the interpretive communities of which we are a part. The critic E.D. Hirsch, arguing about what perspective one must take in order to interpret a text in his essay ¡°Faulty Perspectives,¡± claims that a ¡°text cannot be interpreted from a perspective different from the original author's¡± (Hirsch 4). Although these two authors disagree on how a text should be interpreted, what they are stating leads me to believe that it is in every human being's capabilities to acquire multiple, ever-expanding interpretive communities or in a greater sense, cultural perspectives. Someone might argue that irresolvable conflicts among unique sets of values from the different perspectives we assimilate will arise and cause confusion to our understanding of the world, therefore human beings are not able to acquire multiple cultural perspectives indefinitely. However, from what the two authors write in such adamant belief and from my real life experiences, the ability in humans to indefinitely assimilate various cultural perspectives and resolve any conflicts that arise is undeniable.

The experience I had in my life, of going to a completely different country to live, as well as the same experience millions of others had, proves the existence of the universal capacity of humans to assimilate multiple cultural perspectives. Approximately three years ago, I went on a plane with my family and ventured all the way from China to this new world, America, for reasons complicated and irrelevant to our discussion. As I got off the plane, all I could see was people with different hair colors, eye colors, and countenances from mine, and all I could hear was people who were speaking in a language with most of the words that I could not make the meaning out of. I still remembered that bewildering moment when I was standing petrified among people of such a different culture and wondering what happened to the place I belonged. Yet somehow I had the feeling that everything would be just fine. Three years later now, I am writing this paper, thinking in the same general context of American literature as my classmates, and applying the great amount of knowledge about writing in English that I have acquired to articulate the belief that I come to believe in. I am able to engage in conversations freely with classmates about what's on TV, movies, and class schedules in the same perspective as theirs. It is obvious that I have assimilated this completely different cultural perspective into my own system of cognition and knowledge.

Likewise, through out the course of one's life, one can easily find oneself in many different interpretive communities acquired through experience. As a student of a university, or a student of a particular class, or even a member of a student organization, we interpret events differently. We adjust so naturally from one role to another and from one interpretive community to the next that we don't realize it is us who, through the natural process of adaptation, learn the particular set of concepts for each community in order to perform the normal tasks as defined in that group. Introducing the experiment of turning an assignment into a poem, Stanley Fish argues that ¡°the assignment we all see is no less the product of interpretation than the poem into which it was turned,¡± and that ¡°it requires just as much work, and work of the same kind, to see this as an assignment as it does to see it as a poem¡± (Fish 0). The work required to see the list as an assignment is done ¡°in the course of acquiring the huge amount of background knowledge that enables you and me to function in the academic world¡± (Fish 0). Therefore, the logic follows that in our lives we do not innately possess these different ways of interpretation, but through the process of assimilation, we incorporate them into our systems of cognition and choose from them one primary interpretive community to apply at any given moment.

Through our own thoughts, our instructors, and our interactions with others, many common perspectives and much common knowledge are formed without the members of the community even realizing what is going on. This is best demonstrated by the fact that when I first came to this country, although I did not deliberately strive to assimilate the new culture, through interactions with everyone around me, I gradually became more and more furnished with the common perspectives. Similarly, the students mentioned in Fish's essay interpreted the list of names as a poem because they were consistently educated to think poetry and explicitly informed that the list was a poem. They could have just as easily perceived the list as an assignment if they were advised to, since they acquired both the perspectives in the general academic interpretive community and in the specific poetry class. This ease in switching between acquired interpretive communities undoubtedly proves that multiple interpretive perspectives can be acquired by us with ease.

On the other hand, some might say that different interpretive communities would cause confusion in the process of creating meanings, since particular concepts of some communities are very different from the others. For example, the assimilation process I experienced has certainly caused conflicts between the old set of cultural values and the new definitions. Understanding the respected virtues of a culture is essential to our everyday living. One of the highest valued virtues in a person of the Chinese culture is modesty, which is to not be too competitive and to always consider ¡°saving face¡± for the other person. On the contrary, American culture tends to value the competitiveness of a person more. I had the most difficult time trying to resolve this conflict between the fundamental values of the two cultures. Someone might argue that because in general these inflicted conflicts are irresolvable, humans can never assimilate multiple cultural perspectives indefinitely. I would respond to the argument with the fact that although conflicts were indeed inflicted by cultural differences, I overcame them and turned out to acquire the essence of both cultures. As time passed and I had more experience in dealing with the difference between the concepts of modesty and competitiveness, I gradually learned to cope with it and found my unique way of balancing the modesty and competitiveness in me. This experience made me realize that no irresolvable conflict could ever hinder our acquiring of various cultural perspectives because of the unlimited capacity of human's mind to expand and accumulate cultural possibilities.

The interesting question here is, how do we keep expanding our cultural perspectives; is it an innate, natural process, or a forced, obligatory one? I believe that it is an intrinsic ability in humans to adapt to different cultural perspectives. In the following quote Hirsch claims that

Cultural subjectivity is not innate, but acquired; it derives from a potential, present in every man, that is capable of sponsoring an indefinite number of culturally conditioned categorical systems. It is within the capacity of every individual to imagine himself other than he is, to realize in himself another human or cultural possibility (Hirsch 47).

Apparently he believes in the capacity of every living human to learn and adapt to a new cultural perspective. He explains that ¡°we can understand culturally alien meanings because we are able to adopt culturally alien categories¡± (Hirsch 46). I strongly agree with him because after going through the experience of living in a different country with culturally alien categories, I realized in myself another cultural possibility that I had never imagined of, a cultural possibility that not only expanded my perspective in observing the world but also made me discover the potential capacity in me to expand. Therefore, I believe the ability to adapt to different cultural perspectives is innate in all human beings.

Just like I have the capacity to assimilate both cultures I lived in, Hirsch and Fish would be able to acquire each other's opposing interpretive communities if they experienced differently, all because of the ability in humans to assimilate multiple interpretive communities. Hirsch's major argument in his essay is that a valid interpretation of a text can only be from the original author's perspective, while Fish disagrees and believes that the perspective people take when they interpret a text can vary depending on what interpretive community they are involved in. This divergence on the issue of the perspective one takes when interpreting a text is itself an illustration of the capacity of humans to acquire and accommodate different perspectives. Hirsch believes in his major argument because he is in an interpretive community that fights for the authenticity of a text and the authorship of the author. It is a perspective in an interpretive community he acquired and belonged to. On the other hand, through experience Stanley Fish belongs to an interpretive community which believes that it is trivial for authors like Hirsch and Barthes to fight over texts and authors because interpretation of a text and the text are related through social organizations. He argues that ¡°there can be no adversary relationship between text and self because they are the necessarily related products of the same cognitive possibilities¡± (Fish 15). Consequently, the diverging arguments made by Hirsch and Fish all originate from the innate ability of humans to acquire different perspectives through experience. Some people might say that the disagreement in arguments they have is generated from the fact that the two different interpretive communities they are in are exclusive to each other, that when they are in one of them they can not acquire the other, and that the capacity of humans here is limited. However, it is also valid to point out that it might have simply been the experience they had in their lives that lead them to choose to be in their respective communities, and if hypothetically the two men's lives are exchanged completely, then they probably would be taking the other's stance ¨C their roles switched. And that shows the capacity in humans to adapt to multiple, different interpretive communities.

After analyzing what Stanley Fish and E.D. Hirsch write about interpretive perspectives and my life experience as a foreigner, it is clear that human beings do possess the great gift of being able to assimilate different cultural perspectives indefinitely. Even though at the beginning of every act of adding a new perspective, there might be conflicts caused by the contradictory sets of principles, in the end the conflicts will be resolved by the process of learning. These different interpretive communities, or in a greater scale, cultural perspectives that we acquire throughout our lives define what we think, how we interpret events, and who we are. The existence of the unlimited capacity in humans to expand our minds indicates that given a certain amount of freedom to choose, we are not, in any way, constrained to a certain possibility of life. Ultimately, the capacity to adapt is what makes human beings different from any other species on this planet, a species that can evolve not only genetically, but also culturally. Works Cited

Fish, Stanley. ¡°How To Recognize a Poem When You See One.¡± Academic Discourse Readings for Argument and Analysis. Ed. Gail Stygall. rd ed. Mason Thomson Learning Custom Publishing, 00. 0-15.

Hirsch, E.D. ¡°Faulty Perspectives.¡± The Aims of Interpretation. Phoenix ed. Chicago University of Chicago Press, 178. 45-4.

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What is the evidence re: Otitis Media and its effect on language development?

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Otitis Media with Effusion (OME) is recognised as one of the most prevalent childhood illnesses. OME is described as an inflammation in the middle ear that is usually associated with a build-up of fluid. When this occurs several times a year, it is referred to as recurrent otitis media (ROM) (Casby, 001).

There is extensive and emerging research surrounding the connection between ROM (with associated hearing loss) and speech-language development. Although multitudes of research findings and explanations exist, a consensus about the impact of ROM on speech-language development has not yet been reached.

Although the evidence base in the literature is inconclusive, there is a general consensus that hearing is the primary avenue for language learning, social communication and interaction, and education. Almost any hearing loss has a negative impact on language learning and academic development (Madell, 18, p.). Therefore if hearing loss occurs within the first years of a child¡¦s life (during the period of pre- and early verbal development) it is likely to effect auditory processing, later communication development skills and academic achievement and hence place the child at risk for lowered speech-language outcomes (Boswell, 1).

Numerous studies are prospective and hence considered the optimal design for studies. However, with the exception of a few, most present variable results and are less conclusive about the relationship between ROM and language development. In contrast, others are restricted by their retrospective nature presenting methodological flaws, yet provide conclusive evidence that OME has a marked negative effect on speech-language development. It is noted that many studies vary considerably due to a number of factors (sample size, socio-economic status (SES), lack of valid and reliable measures of hearing.

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The following studies provide evidence of a relationship between ROM and speech-language development;

„h Friel-Patti & Finitzo (10) (prospective study) „³ relationship between OME and language is mediated by hearing.

„h Shriberg, L., Friel-Patti, S. Flipsen, P., & Brown, R. (000) „³ ¡§OME and associated elevated hearing levels increase the risk for lowered speech-language outcomes at years of age¡¨ (Shriberg et al., 000)

„h Groenen, P. Crul, T,. Maassen, B. & Van Bon, W. (16) „³ ¡§children with OME experience demonstrate a greater mean ¡§just noticeable difference¡¨ (JND) than children without early OME experience.¡¨ (p.4)

„h Paradise. J, et al. (000) „³ persistent early-life MEE causes slight impairments of receptive language and verbal aspects of cognition.

„h Shriberg, L., Kertoy, M.K., Katcher, M.L., & Block, M.G. (000) „³ study supports a positive relationship between ROM and speech development

In contrast, the following found a negative correlation between ROM and speech-language development;

„h Paul, R., Lynn, F. & Lohr-Flanders, M. 1 „³ no differences in expressive language outcomes in either group that could be firmly attributed to a history of ROM.

„h Grievink, E. Peters, S, Van Bon, W, & Schilder. A. (1). „³ a history of OME was present amongst - 4 year-old children, but did not have a negative consequence for language performance at 7 years of age.

It is evident that the current literature on ROM and language development is overflowing with reports of inconclusive findings. Therefore, the argument still remains unpersuasive as to whether ROM (with associated hearing loss) has long-term consequences on speech-language development.

Possible implications of this evidence for Speech Pathologists

The possibility of ROM and its associated hearing loss introduces new responsibilities for health professionals, particularly Speech Pathologists (SP). The SP may be the first point of contact and although they may be unable to provide caregivers with conclusive evidence regarding the impact that ROM has on speech-language development, they are able to contribute in the areas of;

„h Diagnosis and referrals,

„h information provision (emphasise to the family the importance of hearing for communication and increase awareness and education)

„h monitoring (changes in responsiveness to sounds) (Boswell, 1, p.15)

If the SP ensures hearing is tested it can be accepted / eliminated as a contributing factor to speech-language development.

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Women's Rights

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Women's Rights

"Never doubt that a small group of thoughtful, committed citizens can change the world. Indeed, it's the only thing that ever has," commented Margaret Mead after a lifetime of observing diversity in cultures from around the world. After 150 years of fighting for equality among the sexes, people today have no idea of the struggle that women went through so that women of future generations could have the same privileges as men. Seven generations have come since the women's rights movement and the women of these generations have different opportunities in family life, religion, government, employment, and education that women fought for. The Women's Rights Movement began with a small group of people that questioned why human lives, especially those of women, were unfairly constricted. These women also worked deliberately to create a better world.

The movement marks it's beginning as July 1, 1848. This movement didn't just happen because someone thought that it was time for women to have the same rights as men, women of all ages came together at the start of it in order to fight for equality among the sexes. Women have affected changes in laws and human nature by holding meetings, petition drives, lobbying, public speaking, and also by demonstrating nonviolent resistance. Leaders of the movement fought for freedom in family life, government, religion, employment, and education. Over the years, they have successfully gained access to these freedoms and luxuries because a group of women never gave up and fought for the things that they believed in.

As a leader of the Women's Rights Movement, Elizabeth Cady Stanton drafted the "Declaration of Sentiments" which drew its inspiration form the Declaration of Independence. Through this declaration, Stanton enumerated areas of life where women were treated unjustly compared to the treatment of men. By using this writing, Stanton campaigned for women's rights by paralleling them to the "American Symbol of Liberty." The most famous arguments from the writing that are heard over and over again throughout the duration of the movement was "We hold these truths to be self- evident by their Creator with certain inalienable rights that among these are life, liberty, a and the pursuit of happiness."

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"The history of mankind is a history of repeated injuries and usurpations on the part of man toward woman, having indirect object the establishment of an absolute tyranny over her. To prove this, let facts be submitted to candid word," said Stanton of the abuses of women. After having said this, she went into the specific abuses. The offenses included married women were legally dead in the eyes of the law, women were not allowed to vote, women had to submit to laws when thber had no voice in the in their formation, married women had no property rights, husbands had legal power over women and responsibility for their wives to the extent that they could imprison or beat them with impunity, divorces and child custody favored men and gave no rights to women, women has to pay property taxes even though they could not have any access to property ownership, most occupancies were closed to women but the women who worked earned a fraction of the salary of men, women were not allowed to enter professions, women had no right to and education after high school, women could very rarely partake in any church function, and finally, women were robbed of their self-confidence and self-respect, therefore making them completely dependent on men.

Upon introducing those offenses to other women, Stanton and other leaders of the movement began planning the first Women's Rights International Convention that was to be held in Seneca Falls, New York, July 1-0, 1848. During the two-days of discussion at the convention, the Declaration of Sentiments and twelve other resolutions received unanimous endorsement. The only resolution that did not pass was the call for women's enfranchisement. To most, the idea that women should have the right to vote was inconceivable and unheard of.

The suffrage victory drew near in 11. Around this time, the National American Woman Suffrage Association was in the process of reconfiguring itself into the League of Women Voters. Through this league, members would ensure that women would take their hard-won vote seriously. They would also make sure that women used the privilege wisely.

Shortly after the formation of the League of Women Voters, the Women's Bureau of the Department of Labor began in 10. The purpose for establishing the Bureau was to gather information about the situation of women at work. It also advocated for changes that it saw necessary to society. Many women voters also became actively involved by lobbying for legislation to protect women workers from abuse and unsafe working conditions.

The Women's Bureau of the Department of Labor served as inspiration for Alice Paul, a Women's Rights Movement leader, to draft the Equal Rights Amendment in 1. She thought that this would be the wisest step in the fight for equality among the sexes. This Amendment would guarantee that women would be granted the same rights as men. Basically, women would be guaranteed employment of their choice and a higher education if they so desired, regardless of their location.

After women had won the fight for basic freedoms and privileges, a second-wave of the Women's Rights Movement began rapidly approaching in the sixties. This part of the movement was called the "Birth Control Movement." A public health nurse, Margaret Sanger, initiated this part of the Women's Rights Movement. In her opinion, if women had the right to vote and other privileges, then they should have the right to control their own body, especially when it came to their own reproduction and their own sexuality. The goal of this wave was to allow women the privilege of deciding whether they would become mothers or not and if so, when that would happen

Throughout this time, women began to advocate for women's reproductive rights and surrogate motherhood. They also began to fight for protection from pornography and sexual harassment. In the fight for women's reproductive rights, women fought for the right to terminate pregnancy through abortion or prevent pregnancy through birth control pills. For the surrogate motherhood issue, some women argued that it was the free right of women to "rent" out their womb. In other words, they thought that it was their right to have children for the women who couldn't bare children. In the struggle for protection from pornography, women argued that it could be potentially dangerous for women and that it was degrading to them. Some women also said that pornography was a free speech issue and that women could choose for themselves what they wanted because of the First Amendment. In the debate over sexual harassment, women wanted more protection and punishment from sex offenders because of the trauma that rape puts women through. In their defense, it also causes oftentimes-serious medical problems as well as emotional trauma. In the fight for reproductive rights, sexual harassment also alluded towards abortion. One of the topics brought up was that if a woman was raped and she got pregnant from the offender, she should have the right to abort the pregnancy because it was unwanted. Thus, these topics brought about the most serious and controversial issue that is still being debated over today abortion.

Abortion is often considered one of the most controversial issues of the post-suffrage movement. Abortion is a surgical procedure in which the fetus is killed in many different ways. The most "popular" form is by partial- birth abortion in which the doctor delivers almost the entire unborn baby except for the head. Once the body is out, the doctor then drills a hole in the baby's head and sticks a catheter inside the baby to suction out the brain. This cause the baby's heads to collapse and in turn kills the baby.

The issue of abortion was first brought up in front of the Supreme Court in 17 when t6he Roe vs. Wade case was introduced. This case legalized all abortions. The courts decided that it was the right of women to decide whether they wanted to have a child if they were to get pregnant.

Although abortion is a very emotional and controversial subject, it is also something that women have to decide for themselves. Many of the rights that women have won because of the Women's Rights Movement are based on opinions. Women can either take advantage of their freedoms and privileges, or they can just not do anything about it. For instance, it is basically up to a woman if she decides to vote or not.

The women's rights controversy does not only exist in the United States. In many other parts of the world, such as India, women suffer from discrimination because of their gender. They suffer from many grievances that women from previous generations suffered from before they started the Women's rights Movement.

"Women and men will enjoy, in practice, equal rights, equal access to and control over productive resources, education, health, land, other forms of property, shelter, credit, information, knowledge, skills, technology and markets by adoption of affirmative action wherever necessary, and by the removing identified impediments." This was an excerpt from India's country paper at the Fourth United Nations Conference that dealt with women's rights. Many of the inequalities that women suffer from in India are rooted in the traditions of its communities and are both social and cultural in nature.

Under the Convention on the Elimination of Discrimination Against Women, India is legally obligated to protect women's rights. Also, the International Covenant on Civil and Political Rights guarantees that women's political and civil rights will be protected by the Indian government. Both of these state that all states parties will take all appropriate measures that will eliminate discrimination against women in all aspects of Indian culture. The CEDAW also ensures that parties will modify all social and cultural patterns in the conduct of men and women. In doing this, superiority will not be placed on men and will be shared equally among men and women.

In India, women are looked down on because they are supposedly not as capable as men. In some cases, abortions are performed in India once the mother and father find out whether their unborn baby is supposed to be a girl or boy. Mothers choose to do this because girls are not considered to be as fit as boys. They also do this to avoid paying large dowries on the marriage of their daughter. The beliefs that girls are not as fit as boys have to do with the social and cultural beliefs. In India, having a girl means many different things from bad luck to financial ruin and extreme hardship.

Women in India also have to worry about the threat of rape. Rape is often targeted more towards women belonging to lower castes and tribal women. This is because women of lower castes and tribal women are very rarely acknowledged because of social and cultural norms. As in other countries all over the world, rape is extremely common in India.

Regardless of where you live, what country you go to visit, there is going to be discriminations placed on women because of gender. Unfortunately, in some countries, women would be arrested for standing up for what they believe in. Women in the United States stood up for what they believed in without being punished for it in most cases because of the First Amendment. Women in other countries are often sometimes afraid to voice their opinions because of the consequences of doing so. In some countries, the standard for criminal offenses are very different from that of the United States and the punishment terms are often very different.

So in conclusion, regardless of where you go, equality among the sexes is an ongoing battle for women. They fight for the basic rights of humans while fighting against traditions and social and cultural norms. Women today are faced with so many more opportunities than women of previous generations. However, many women are held back from these opportunities because of the belief of men that they are superior to women. Basically, no matter what women do, there will always be discrimination against women whether it is for employment opportunities or educational opportunities. In today's world, women have won many more privileges because of how much times have changed since the start of the Women's Rights Movement. As stated before, the struggle is an ongoing battle that will most likely never end.

Please note that this sample paper on Women's Rights is for your review only. In order to eliminate any of the plagiarism issues, it is highly recommended that you do not use it for you own writing purposes. In case you experience difficulties with writing a well structured and accurately composed paper on Women's Rights, we are here to assist you. Your cheap custom college paper on Women's Rights will be written from scratch, so you do not have to worry about its originality.

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