East Asian Buddhism Essay Example for Free

East Asian Buddhism Essay The Ghost festival, the second most important festival of the year, is an event in which features of Buddhism are most relevant in Chinese culture. The ritual, by essence, belongs to the living and the dead – it creates a harmony between the two, as well as that between the individual, society and nature in its performance. Its Chinese term, Yu lan pen hui, is composed of the foreign word â€Å"yu lan† that refers to the pitiable fate of those hung upside down in the prisons of hell and the Chinese term â€Å"pen† which indicates the bowl in which offerings are placed. As the story of Mulien recorded in the Hungry ghost sutra represents, the festival synthesizes elements of Indian Buddhism into the indigenous concepts of China. Stephen F Teiser essentially captures this quality when he descirbes it as â€Å"China was made more Buddhist and Buddhism was made more Chinese. † Because the Yu lan pen jing is a key text in the development of the Buddhist rites in the ghost festival that is held in the seventh month of the lunar calendar, it will be examined to observe the blending of the two values. The Ghost Festival Sutra (also known as Yu lan pen jing), which was written in the sixth century, is peppered with traces of Buddhism attempting to integrate into Chinese life. Its first few lines become all the more significant when considering that they were not present in the oldest narrative forged approximately eighty years earlier that serves as the basis of the ghost festival, The Sutra on Repaying the Kindness by Making Offerings (also referred to as Bao en feng pen jing). As Alan Cole, Professor of Religious Studies at Lewis and Clark College cites in his book Mothers and Sons in Chinese Buddhism the Ghost Festival Sutra, Buddha pronounces these words as Mu Lian explains his failure in feeding his mother: â€Å"Even [you cannot achieve this feeding] though your filial submission resounds [everywhere], shaking heaven and earth. Neither the gods of heaven nor the gods of earth nor the evil demons of the heterodox [sects], nor the Daoist masters, nor the four heavenly kings can achieve this either† (Cole 88). Primarily, this passage directly highlights Mu Lian’ s filial affection – as Cole points out, he is endowed with the honor of being praised by the Buddha as someone whose filial submission â€Å"[shakes] heaven and earth,† which indicates that Mu Lian is considered to be the paradigm of filial piety (89). This addendum could be construed as an adaptation to the Chinese ideal, in which filiality is of the essence. More importantly however, the second half strongly suggests that the Buddhist institution has the sole rights to perform such form of ghost festival. The writers deem the non-Buddhist religious specialists – including all other gods and Daoist practitioners to be incapable of achieving the feeding of the dead (Cole 89). This reflects the increasing competition between the Buddhists and Daoists over crafting such offerings. The mix of Chinese and Buddhist ideas is also manifest in Buddha’s explanation of the reason for â€Å"the food enter[ing] [Mu Lien’s mother’s] mouth †¦ chang[ing] into flaming coals, so in the end she could not eat† as cited by Stephen F Teiser (Teiser 50). The Buddha states that his â€Å"mother’s sins are grave† (50). This directly refers to the Indian notions of Karma, signifying that his mother’s actions in previous lifetimes have led her to her current state. The second half of the Yu lan pen jing further denotes the filial theme, but emphasizes that it can only be fulfilled using Buddhist ritual means, by making offerings to the Buddhists. As Cole puts it, filial devotion is evidently â€Å"equated with being a good Buddhist† – this can be observed for instance, in the Mu Lian’s question to the Buddha shown in the following quote from Stephen F. Teiser’ s translation of the Sutra in his book The Ghost Festival in Medieval China: â€Å"But all of the future disciples of the Buddha who practice filial devotion, may they or may they not also prevent yu-lan bowls as required to save their parents as well as seven generations of ancestors† (Teiser 52). This again concords with the Chinese essentiality of filial affection, which â€Å"surpasses all other ethics in tis historical continuity† as Ho describes in William Lakos’ book Chinese Ancestor Worship (Lakos 52). Moreover, as translated by Teiser, the final passage states the desired relationship between the ritual and the Chinese society in affirming that â€Å"kings of states, princes, sons of kings, great ministers, counselors, dignitaries of the three ranks, any government officials or the majority of common people who practice filial compassion† are required to perform the ritual. This again underlines the explicit connection that the Sutra draws between performing the ritual and being filial. As Cole coins it â€Å"if you are to be filial, you perform this 7/15 Buddhist offering regardless of who you are in Chinese society† (Cole 93). In this respect, the text places the date 7/15 as the center of discussion on Buddhist filiality, characterized by the duty to save one’s parent and the necessity to make offerings to the Sangha. The festival reveals the syncretic character of Buddhism with Chinese social and cultural systems. Buddhist myths and rituals exist simultaneously with the Chinese indigenous forms of ritual and conceptions of society. The ghost festival also offers a solution to the problem of the ascetic way of life of Buddhism that imposes on Chinese culture that resounds family values. While opponents have long condemned the Sangha for fostering otherworldliness, the celebration integrates those who have chosen the ascetic path to participate in the well-being of their ancestors. As noted in the canonical source of Yu lan pen sutra as translated by Teiser, the Buddha orders â€Å"the assembled monks of the ten directions should chant prayers on behalf of the family of the donor for seven generations of ancestors† (Teiser 52). The ritual hence by nature, accepts monasticism and more importantly appoints it as a central aspect of the life in the community – the participation of the monks is pivotal to the salvation of the ancestors. Their ascetic energy is especially effective during the ritual because the full moon of the seventh month designates the day on which Sangha has finished its three-month summer retreat during which they â€Å"release themselves† through meditation, meaning the energy has been accumulated during the period (Teiser 4). In a larger sense, because the festival takes place at the time of the fall harvest, it can be interpreted as not only a symbol of the passage of priests and ancestors to new forms of existence, but also of the â€Å"completion of a cycle of plant life† (4). Their role came to entail a state level importance in the seventh century when the practice was established as part of Chinese state religion, rituals being performed for the benefit of imperial ancestors. The vitality of such function, rather than being confined to local cult, assured the cult to survive into the modern times (5). An irony arises from this ritual – wandering ghosts as well as settled ancestors are recipients of the offering. Ancestors contrast with the concept of ghosts. In his book Unities and diversities in Chinese Religion, Robert P. Weller explains that ghosts are socially marginal beings that lack â€Å"both social standing of the gods and the kinship standing of the ancestors† (Weller 60). In contrast, ancestors re deemed to have â€Å"permanent wealth and power† in the community at large – they were more than a religious concern, involving both social and political implications and upholding â€Å"indispensability in the socio-political realm† (Lakos 32). Their worship serves as a cornerstone for the ancestor-family-kinship system. This idea is well supported with the traditional Confucian view. As sociologist Hugh Baker puts it in Teiser’ s article, â€Å"other people’s dead were of little concern, the only dead to be worshipped were one’s dead and ancestors† (Teiser 60). This view corresponds to those of the defenders of indigenous traditions like Yen Chih-t’ui who assert that the solidarity of ancestors is the solely valid aspect of the celebration – they disapproved of the offerings for the hungry ghosts. Comparably, others consider the ghosts as the only recipients of the offerings, claiming that including the ancestors as the recipients were aimed to adapt the religion to the dominant, yet ultimately non-essential, cultural values (60) – their emphasis is on the Buddhist deliverance from the six paths of rebirth. This stark contrast is deemed to create a conflict between the Buddhist idea of ephemerality and Chinese social solidarity. Interestingly, the two concepts are able to be reconciled to form a bigger whole. In fact, historical records clearly reveals that both entities were served. As Teiser cites from the yun lian pen sutra, the Buddha orders the Sangha to release themselves â€Å"for the sake of seven generations of ancestors, your current parents and those in distress† (61). In his article â€Å"Ghosts and Ancestors in Medieval Chinese Religion: The Yu-lan-p’en festival as Mortuary Ritual† from the book History of Religions, Stephen F. Teiser tackles the controversy by construing the ghost festival as rites of passage. This means that the ritual allows the individual to undergo a transition from one social group to another. He or she hence leaves one â€Å"world† and joins another, with liminal period in between (Teiser 52). The celebration imbues in the dead a sense of regeneration and rebirth, through the cycle of seasonal festivals (58). In this respect, both the marginal state of the ghosts and the settled group status of the ancestors are imperative aspects of the entirety of the process. While both sides are different, they are by ritual structure, on the same side, hence by no means contradictory. Anthropologists tend to describe this as the ideas the yin and yang aspect – the fundamental basis of Chinese philosophy- of death: two seemingly opposing sides that in fact complement each other to a unitary process. Acknowledging the mutual existence of ancestors and ghosts reflects the dual nature of the hungry ghost festival. Several other views prevail in appreciating the duality of the yun lan p’en. The ritual can also be interpreted as a practice that allows a new form for an old practice – as In de Groot contends, Buddhism has offered Chinese culture with an â€Å"exotic edifice† of ritual that concords with the Chinese â€Å"extreme concern for the destiny of the dead† (62). Another perspective relies on the Chinese practicality to explain the seemingly contradicting nature of the ritual. As Holmes Welch explains, the Chinese cult exercises both aspects of the practice like a â€Å"prudent man dealing with the unknown,† since there is no way of knowing which version of the afterlife is true. This results in the form of ghost festival, which ensures that the rites of both versions are engaged (62). Essentially however, the practice recognizes the immortality of the group – as demonstrated by the ancestors – in the face of death – the ritual by nature is aimed to place the deceased as a part of the structurally unchanging king group and compels all of the members of the group, both living and dead, to gather for a communal meal (Teiser 64). One does not have to dominate, suppress or reduce the other. Understanding that these concepts are not mutually exclusive allows for an appreciation of the bigger framework of the festival – one that is full of seemingly contradictory ideas such as Buddhism and Chinese cult, ancestors and ghosts, life and death. Hence the coexistence of the ideas in the ritual are not an irony but rather a paradox in that juxtaposing the two concepts sheds light to the value of the Hungry Ghost festival.

The Role of Homais in Madame Bovary

The Role of Homais in Madame Bovary Elixir for Decayed Corruption In Madame Bovary, Flaubert expresses the complications that give rise as a result of the unsatisfactory life of a young woman belonging to the socio-economic class. He directly introduces criticism of societys antics through many different characters in the novel, each of which play a significant role in delivering his message. One such character is Homais, an apothecary in the town of Yonville. Although this character appears to at first be a simply an insignificant, nosy character, his corrupt and self-serving nature continues to be revealed through his interactions with the people he meets. The purpose of Homais character in the novel is very direct as he represents the hypocritical and cowardly nature of the masculine middle class. His character also enables the society to behave in a corrupt fashion, supporting Flauberts interpretation of civilization as equally corrupt. Flaubert establishes Homais character in the novel as a device in delivering his criticism and ridicule of th e bourgeoisie and society as a whole during this time period. Initially, Homais character appears to act solely as a vehicle for Flauberts criticisms of the new, progressive middle class as cowardly and self serving. A significant manifestation of the corrupt and cowardly nature of Homais appears during a critical error he made causing the amputation of Hippolytes leg. Homais pretends that he wants to take rash actions to cure Hippolytes club foot purely for the benefit of Hippolyte, claiming that, its not for me. Its for you purely out of goodwill (174). However it is revealed that Homais simply wanted to use Hippolytes injury as a stepping stone for his flourishing in the journalism activity. Homais deceitful and sly nature appears as he attempts to convince Hippolyte by providing false hope of being more cheerful and agile and even hints that women would be more pleased after the procedure (174). Homais is essentially the catalyst for the downfall of Hippolyte by using him for his own benefit and becoming taken over by greed. Flaubert critic izes the nature of the middle class to only take action when benefit comes for them. He expands on the loss of human goodwill and shows the decay and corruption that replaces compassion and benevolence. This incident regarding Hippolyte also depicts the cowardly nature of the middle class in the face of confrontation. After the rapid decline of Hippolytes health, a different doctor was summoned in an attempt to find a cure for Hippolyte. The doctor begins the criticize Charles actions stating that he was an idiot who reduced an unfortunate man to such a state (180). He continues on to derail Charles character exclaiming that they load you down with remedies without worrying about the consequences(180). In the midst of the doctors condemnation of Charles, Homais does not defend Charles even though he was the propeller of the action and essentially lays down his dignity for his greater interests. Homais does not take responsibility for his actions and instead simply observes others ta ke the burden of the blame. His cowardly act manifests Flauberts interpretation of the nature of the middle class. Flaubert denounces how the priorities of the socio-economic class appears to be based on materialistic ideals rather than core human values such as dignity, pride, and honesty. Another incident that displays the corrupt self-serving nature of the middle class depicts by Flaubert is Homais treatment towards the blind beggar. Homais considers himself a cultured, intelligent, important man when in reality he is ultimately at the same level of the peasants and lower class he looks down on. Homais proceeds to regard the beggar with contempt describing him as a scrofulous infection and poses as an intelligent man by giving the beggar advice for his blind condition (280). A notable moment that exhibits the cowardly nature of Homais is the action he takes in retaliation to the blind beggar exposing the harmful actions Homais inflicts upon others in an attempt to add to his own benefit. Homais takes advantage of his resources to launch a secret campaign against the beggar, and ultimately succeeds in jailing the beggar in an asylum. His actions shows his resort to oppression of another mans civil liberties in an attempt to protect his own reputation. Homais character acts as a representation of the corrupt and cowardly aspects of the bourgeoisie. However, a depiction of Flauberts criticisms of society as a whole can be assumed to be an addition to the purpose behind the creation of Homais character. Ironically, Homais character is arguably one of the most corrupt in the novel, yet he is the only one who achieves his goal of social mobility. In comparison to characters who appear morally good such as Charles and Berthe Bovary who end up with tragic endings, Homais is able to achieve most if not all of his ambitions and goals. An example ofÂÂ   Homais success is the fact presented that he had just received the Legion of Honor (322). Flaubert presents this fact in a blunt style as the last line of the novel leaving a foul taste in the readers mouths. Homais achievement is not shown to be a beautiful event but rather a small gain in comparison to the corrupt actions he had taken leading up to his success. As a result, Flaubert criticizes society in its capitulation towards societys accolade to the most unethical figures. He condemns the mechanics behind society and essentially exposes the moral decay that is hidden underneath the gilded surface. Through Homais triumph in acquiring the Legion of Honor, Flaubert reveals the twisted nature of the mechanics behind society. He shows the disappointing reality that those who act in sly and immoral ways often times receive more benefit than those who live an honest life. Homais character depicts the segment of society through Flauberts perspective which prevents his evaluation from being truly objective. Moreover, Flaubert attempts to depict the raw corrupt nature of Homais character through a satirical argument between Homais and the priest: Yet, said Homais, it cant be both ways. Either she died in a state of grace (as the Church puts it), in which case she doesnt need prayers; or she died unrepentant (I believe thats the ecclesiastical term), and in that case- Bournisien interrupted, replying in an irritable tone that one needed to pray, no matter what. But, the pharmacist objected, since God knows all our needs, whats the use of prayer? What do you mean? asked the priest. Prayer! Arent you a Christian? I beg your pardon, said Homais. I admire Christianity. In the first place, it freed the slaves, introduced into the world a morality- Never mind about that! All the texts- Texts, bah! Open up the history books. We know they were falsified by the Jesuits. Charles came in and walked toward the bed. He drew the curtains back slowly. (305) In this piece of dialogue Homais engages in a argument with the priest about religion. This represents the clash in culture during the time between the new science ideas and the conservative ideas of centering life around religion. Homais continues to argue even in the presence of the deceased Emma Bovary. His disregard to the situation at hand shows how he doesnt appear to have any respect towards Madame Bovary. Flaubert creates the satirical conversation between Homais and Bournisien in order to reveal the hypocritical nature of Homais in asserting that he is a religious man but proceeding to denounce the essence of religion. He presents himself as a holy man yet he objects to the statement by the priest that prayer is needed no matter what. Homais claims to admire Christianity but advocates modern ideas including Voltaire and science. Through the dialogue, Homais character is seen once more in negative light as a representation of the middle class. The insensitivity of Homais to t he environment of the deceased is reflected in his insistence in continuing to partake in the squabble with the priest. Homais interrupts and blurts out his own uneducated ideas without giving consideration to the priests words. Another characteristic revealed is in how he disregards the dead in order to win the argument and therefore feel a sense of self-superiority. The childish antics performed by Homais shows the twisted order in his priorities to favor self over the traditional values of respect. As a result of Homais corruption, the moral decay has reached such a deep point in his character that he supports Flauberts intent in depicting the middle class as well as society. Finally, Madame Bovary brings to light Flauberts dissection of society as corrupt and immoral through the character Homais. Throughout the novel Homais perpetrates many unethical actions that displays the mechanics of society through a single person. He reveals his cowardly and corrupt actions which supports the conclusion that his character was essentially devised to be used as a device for Flauberts heavy condemnation towards civilization. The novel also paves way into Flauberts analysis of a specific group, the bourgeoisie, to be equally Madame Bovary reveals the actions that give rise to the decay within the community. Through this manifestation, Flaubert delivers his denunciation of society and the middle class to be impure.

Benefits of Video Conferencing

Benefits of Video Conferencing VIDEO CONFERENCING WHAT IS VIDEO CONFERENCING? A Video Conference (known as video teleconference) is a set of interactive telecommunication technologies which allow two or more locations to interact via two-way video and audio transmissions simultaneously. It has also been called visual collaboration and is a type of groupware. In other word Video Conferencing is a communications technology that integrates video and voice to connect remote users with each other as if they were in the same room. Each user needs computer, web cam, microphone, and broadband internet connection for participation in video conferencing. Users see and hear each other in real-time, allowing natural conversations. Video Conferencing differs from a videophone calls in that its designed to serve a conference rather than individuals. It is an intermediate form of video telephony, first deployed commercially by A T T during the early 1970s using their picture phone technology. Video Conferencing is becoming increasingly popular as a way to facilitate meetings, and save time and money on travel and accommodation. HOW IT WORKS Video Conferencing can be used in a host of different environments, which is one of the reasons the technology is so popular. General uses for video conferencing include business meetings, educational training or instruction and collaboration among health officials or other representatives. Thus far video conferencing has been helping in different sphere of life. The most usage field of Video conferencing Interviewing prospective students and staff Presentations Seminar presentations to remote audiences Business meeting Distance Learning Telecommuting Telemedicine BENIFICIAL OF VIDEO CONFERENCE The biggest advantage or benefit Video Conferencing has to offer is the ability to meet with people in remote locations without incurring travel expenses or other expenses associated with face to face communication. Business meetings, educational meetings, healthcare conferences and more can all be easily conducted thanks to video conferencing technology. Individuals living in remote areas can also use video conferencing to keep in touch if you will, with the world at large. More people are easily accessed and contacted using video conferencing. Because of this technology information and knowledge are often disseminated at more rapid rates, and collaboration between people occurs more willingly and freely. Students can take advantage of video conferencing to take classes at distant locations that would normally be unavailable. They can also take classes that will accommodate busy schedules. Video Conferencing can stimulate better brainstorming, knowledge sharing and information gathering. Businesses can use video conferencing to provide presentations to key members of an organization or to solicit new clients in a professional manner, regardless of their location. The possibilities for communication are virtually endless thanks to video conferencing technologies. Video Conferencing provides with the ability to meet and to work with others over a distance. The following list includes several examples of the benefits for businesses using video conferencing: Reduce travel costs. Improve use of executive time. Speed up decision-making. Keep meetings brief and more focused than face-to-face meetings. Enable top management to quickly and effectively communicate with employees sitting in multiple locations. Allows virtual project management via video and data conferencing with geographically dispersed peer groups at short notice. Provides an effective way of delivering cost-efficient training to individuals without the requirement to consistently travel to central locations. Creates a medium for conducting interviews. Working out of home has never been easier or more practical. Videoconferencing makes it possible to stay connected with people in a very real way. Videoconferencing allows users to save resources by meeting with clients and/or colleagues via videoconference. This reduces travel expenses, while maintaining face-to-face contact. For a minimal cost, it is possible to set-up a fully functional videoconferencing system that works in a professional and reliable way from your home office. HOW TO DO THIS Video Conferencing used to be something of a black art. Today, easy-to-use and manage technology means that users need know little about how the equipment actually works, Whats important is what it can do, now how it does it. Video Conferencing has become popular over the last decade. Video conferencing is when two or more parties communicate in real time in separate locations with both video and audio signals. Technology used in Video conferencing Video Input Video Output Audio Input Audio Output Data Transfer Data Compression Software Acoustic Echo Cancellation This is the technology/software used for video conferencing. The software is usually used for Video Conferencing. So start video conferencing in your preferable work and make your world easy and trouble free.

Mariachi Music Essay -- Music Musical History Essays

Mariachi Music The origins of the word "mariachi" are not very clear. One theory, that the word came from the French word for marriage has been totally discounted. Many historians believed that the word originated when a Frenchman named Maximillian was the emperor of Mexico. Evidence of the usage of the word dates back much earlier than the arrival of Europeans, so the word had to come from somewhere else. Another theory states that the origin came from the name of the wood used to make the guitars or platforms on which the musicians performed. The most recent theory, however, dates the word back to the early 1500’s to the Coca Indian word for a musician (Ruiz, 2002). Today, the term mariachi refers to the musicians who play traditional Mexican music on streets, at celebrations, and in cafes. The history of the mariachi can be traced back to the sixteenth century and the days of the Spanish colonization. During this time, theatre was immensely popular. The instruments used in these theatrical productions included violins, guitars, and harps. It was to this time, and to these instruments, that the origins of the modern mariachi can be traced (Mexico, The Melting of Two Cultures, 1991). The modern mariachi ensemble originated in the Mexican state of Jalisco where traveling groups of musicians would play for hire in haciendas. During the Mexican Revolution which began in 1910, they were unable to perform in the haciendas as they had in the past and were forced to travel from town to town singing about, and thus carrying news about, the war. During this time, they would play for fees at celebrations or for tips in public squares and cafes (Collins, 2004). After the revolution, the music of the mariachi became a symbo... ...y.html. Mackey, C. Mucho Mariachi. Americas. (English edition). Washington: Jan 1996. Vol. 48, Iss. 1; pg. 2, 2 pgs. Mariachi History. El Mariachi.com. 2004. On-Line. Internet. http://www.elmariachi.com/library/history.asp. Mexico, The Melting of Two Cultures. Higgins and Associates. 1991. New York, NY. Ruiz, R. Mariachi – An Evolving Mexican Tradition. La Prensa. San Antonio: Dec 1, 2002. Vol. XIV, Iss. 22; pg. 8B. Sharp, J. Mariachi: From the Heart of Mexico. DesertUSA. 2004. On-Line. Internet. http://www.desertusa.com/mag04/apr/mar.html. AUDIO EXAMPLES REFERENCED Mariachi Vargas de Tecalitlan. â€Å"Guadalajara†. Serie Platino: 20 Exitos. U.S. Latin. 1997. Mariachi Vargas de Tecalitlan. â€Å"La Negra†. Serie Platino: 20 Exitos. U.S. Latin. 1997. Mariachi Vargas de Tecalitlan. â€Å"Las Maà ±anitas†. Serie Platino: 20 Exitos. U.S. Latin. 1997. Mariachi Music Essay -- Music Musical History Essays Mariachi Music The origins of the word "mariachi" are not very clear. One theory, that the word came from the French word for marriage has been totally discounted. Many historians believed that the word originated when a Frenchman named Maximillian was the emperor of Mexico. Evidence of the usage of the word dates back much earlier than the arrival of Europeans, so the word had to come from somewhere else. Another theory states that the origin came from the name of the wood used to make the guitars or platforms on which the musicians performed. The most recent theory, however, dates the word back to the early 1500’s to the Coca Indian word for a musician (Ruiz, 2002). Today, the term mariachi refers to the musicians who play traditional Mexican music on streets, at celebrations, and in cafes. The history of the mariachi can be traced back to the sixteenth century and the days of the Spanish colonization. During this time, theatre was immensely popular. The instruments used in these theatrical productions included violins, guitars, and harps. It was to this time, and to these instruments, that the origins of the modern mariachi can be traced (Mexico, The Melting of Two Cultures, 1991). The modern mariachi ensemble originated in the Mexican state of Jalisco where traveling groups of musicians would play for hire in haciendas. During the Mexican Revolution which began in 1910, they were unable to perform in the haciendas as they had in the past and were forced to travel from town to town singing about, and thus carrying news about, the war. During this time, they would play for fees at celebrations or for tips in public squares and cafes (Collins, 2004). After the revolution, the music of the mariachi became a symbo... ...y.html. Mackey, C. Mucho Mariachi. Americas. (English edition). Washington: Jan 1996. Vol. 48, Iss. 1; pg. 2, 2 pgs. Mariachi History. El Mariachi.com. 2004. On-Line. Internet. http://www.elmariachi.com/library/history.asp. Mexico, The Melting of Two Cultures. Higgins and Associates. 1991. New York, NY. Ruiz, R. Mariachi – An Evolving Mexican Tradition. La Prensa. San Antonio: Dec 1, 2002. Vol. XIV, Iss. 22; pg. 8B. Sharp, J. Mariachi: From the Heart of Mexico. DesertUSA. 2004. On-Line. Internet. http://www.desertusa.com/mag04/apr/mar.html. AUDIO EXAMPLES REFERENCED Mariachi Vargas de Tecalitlan. â€Å"Guadalajara†. Serie Platino: 20 Exitos. U.S. Latin. 1997. Mariachi Vargas de Tecalitlan. â€Å"La Negra†. Serie Platino: 20 Exitos. U.S. Latin. 1997. Mariachi Vargas de Tecalitlan. â€Å"Las Maà ±anitas†. Serie Platino: 20 Exitos. U.S. Latin. 1997.

A Healing Touch? Essay -- Child Psychology Psychological Papers

A Healing Touch? Several weeks ago in our biology, Professor Grobstein mentioned that his college seminar class was holding a bake sale in our campus center. He approached his sales pitch by asking if we were stressed from the workload of the end of the semester. Inevitably we all nodded our heads in agreement that the homework had begun to take its toll. He urged us all to support his class's efforts and their somewhat atypical offer including an optional hug with the purchase of a brownie. After class I found myself thinking about his association with stress and the need for a hug. I know from personal experience that a hug or even a pat on the back can cheer me up. I've also read that people who make appropriate physical contact in business transactions-a firm handshake or a hand on the shoulder-are more likely to land the deal than those who keep to themselves. However, the necessity of physical interaction goes beyond the role of a mere stress reliever or business etiquette; rather it is essential to the development of an infant-both socially and physically. Among the most well known experiments on the subject were those of Harry Harlow in the 1950s and 1960s. Through his series of tests with infant monkeys and their application to humans, he brought a new understanding of child psychology and our own behavior (7). Until his experiments, most scientists assumed that the affection infants displayed for their mothers was an association between the mother and the quenching of primary needs-hunger, thirst, and pain (11). Harlow ran a series of experiments in which he separated infant rhesus monkeys from their mothers six to twelve hours after birth (6). At first he raised the infant monkeys i... ...ers.rcn.com/napier.interport/cwm/experim.html 7) Harry Harlow , from The Psi Cafà © http://www.psy.pdx.edu/PsiCafe/KeyTheorists/Harlow.htm 8) Birth and the Origins of Violence http://www.birthpsychology.com/violence/prescott.html 9) Alienation of Affection http://www.violence.de/prescott/pt/article.html 10) Rock A Bye Baby , Time Life documentary and summary http://www.violence.de/tv/rockabye.html 11)The Nature of Love, from Classics in the History of Psychology http://psychclassics.yorku.ca/Harlow/love.htm 12) The Journey Home: A Romanian Adoption , from CBC http://www.tv.cbc.ca/witness/rom/romhis.htm 13)"Nature" And "Nurture" Interact In Sequential Stages , from Classrooms of the 21st Century http://www.accessexcellence.org/LC/SER/BE/whatc.html 14) A Decisive Decade of Protection , from Unicef http://www.unicef.org/crc/crc.htm A Healing Touch? Essay -- Child Psychology Psychological Papers A Healing Touch? Several weeks ago in our biology, Professor Grobstein mentioned that his college seminar class was holding a bake sale in our campus center. He approached his sales pitch by asking if we were stressed from the workload of the end of the semester. Inevitably we all nodded our heads in agreement that the homework had begun to take its toll. He urged us all to support his class's efforts and their somewhat atypical offer including an optional hug with the purchase of a brownie. After class I found myself thinking about his association with stress and the need for a hug. I know from personal experience that a hug or even a pat on the back can cheer me up. I've also read that people who make appropriate physical contact in business transactions-a firm handshake or a hand on the shoulder-are more likely to land the deal than those who keep to themselves. However, the necessity of physical interaction goes beyond the role of a mere stress reliever or business etiquette; rather it is essential to the development of an infant-both socially and physically. Among the most well known experiments on the subject were those of Harry Harlow in the 1950s and 1960s. Through his series of tests with infant monkeys and their application to humans, he brought a new understanding of child psychology and our own behavior (7). Until his experiments, most scientists assumed that the affection infants displayed for their mothers was an association between the mother and the quenching of primary needs-hunger, thirst, and pain (11). Harlow ran a series of experiments in which he separated infant rhesus monkeys from their mothers six to twelve hours after birth (6). At first he raised the infant monkeys i... ...ers.rcn.com/napier.interport/cwm/experim.html 7) Harry Harlow , from The Psi Cafà © http://www.psy.pdx.edu/PsiCafe/KeyTheorists/Harlow.htm 8) Birth and the Origins of Violence http://www.birthpsychology.com/violence/prescott.html 9) Alienation of Affection http://www.violence.de/prescott/pt/article.html 10) Rock A Bye Baby , Time Life documentary and summary http://www.violence.de/tv/rockabye.html 11)The Nature of Love, from Classics in the History of Psychology http://psychclassics.yorku.ca/Harlow/love.htm 12) The Journey Home: A Romanian Adoption , from CBC http://www.tv.cbc.ca/witness/rom/romhis.htm 13)"Nature" And "Nurture" Interact In Sequential Stages , from Classrooms of the 21st Century http://www.accessexcellence.org/LC/SER/BE/whatc.html 14) A Decisive Decade of Protection , from Unicef http://www.unicef.org/crc/crc.htm

Suffrage Movement during the Progressive Era

During the late 1800's and early 1900's women's lives were consumed with fighting for what they should have always had; equality. This fight for fairness is the main driving force behind the Progressive Era. Women were coming together all over the country in a unified fight for women's rights. This massive change had been silently building up in the background for many years prior to 1900 but it is here that we see the biggest changes. Women moving from the homes and houses to the factories and commercial sites. There are other significant changes taking place as well. Women became much more involved in politics even though they could still not vote in public elections. This change in the thoughts and lives of women is one of the main focus of the 20th century and the reason for our 19th amendment. During the Progressive Era the roles of women were changing dramatically due to a number of reasons, but most importantly to the efforts of clubwomen. In 1890 women founded The General Federation of Women's Clubs (GFWC). This was a major step for women's rights advocates as it established a major political presence in the country. The formation of the GFWC represented the changing roles of women in the political world. Many women felt they were being oppressed and wanted change. â€Å"Violence against women is part of a continuum of sexist power relationships which define our roles in the home, workplace & society. Inequality, poverty & alienation spawn further violence & make women more fearful†¦ which in turn causes them to limit their right to participate fully in city life. † -1988 -â€Å"The Safe City† METRAC, Metro Action on Public Violence Against Women & Children, Toronto. The women of the GFWC rallied to support women all over the country and they fought for equality on almost every political front. The creation of the GFWC started a women's movement towards the clubwoman ideal. They were now beginning to move away from their roles as caregivers and housewives towards more industry oriented positions. Progressive women began to create clubs which supported many different causes such as temperance and better working conditions. The most affluent of these clubs was the Woman's Christian Temperance Union. The WCTU led the way with women's rights and allowed women to voice their fears about home abuse as well as legal rights. Drawing from all over the country the WCTU gained much of its support from the middle-class women of the 1900's. By allowing these women to voice their thoughts and fears these clubs became very powerful tools in the political arena. The WCTU consisted of over 39 different departments dealing with everything from labor restructuring, lobbying, and public affairs, to health, education, and peace. By the 1890's the WCTU had over 150,000 members and over one million by the 20th century. The WCTU was important to white southern women in particular. These southern women were the most need in change due to a common southern idyllic that the woman should be a model of the family and should not be subjected to the harsh world outside the home. This act of keeping the women inside the home all day caused much resentment from the woman and led many women to join the WCTU. These women gradually became active working women and many left their abusive husbands in search of better living standards. Women's lives in the home also changed a great deal. In the 1890's Catharine Beecher began to publicize her ideas on housework. She believed that it was possible to â€Å"professionalize† housework. As the first female to graduate from MIT she held a great deal of authority. Her ideas were received with mild success. She tried to blend technology, housework, and science together to create a better picture of the importance of women. The main result of this change was that it made women realize that they were more than a status symbol. A Major cause of the changing roles in the home was that women found themselves not able to join some new professions. Officially excluded from the politics of men during much of Canada's history†¦ , Canadian women have had their own politics. † â€Å"Who were these women who were willing to sacrifice the relative comforts of home, & the frequently permanent parting from family & friends†¦ most of them must have found their lives enormously changed†¦ but they adapted to new ways of doing things. † -1988. – Prentice, Bourne, Cuthbert Brandt, Light, Mitchinson, Black They were unable to hold even some of the most unwanted jobs such as janitors and delivery persons. Women were also restricted from voting. Their input was unimportant in both national and even local elections and this made them angry. Women could not hold public offices and were, for the most part, restricted from seizing any adequate amount of power. At the time many men believed women should not hold any power and that they were unsuited for work outside the home. This belief was so strong in certain areas that women had even believed it for a time. Soon women began to become educated. Many colleges were beginning to allow women, both black and white, to attend. Reasons include financial stability, public outlook and support, but most importantly the efforts of women like Susan B. Anthony, Jane Addams, Marion Talbot, Mary Church Terrell, and a number of other courageous women. Through the suffrage movement many women were allowed to receive a higher education. Education was originally only for men but women soon fought that tradition and many colleges began to allow women into classes. Women soon began to challenge their places in society as well as their roles and both mothers and as part of the workforce. Because they stood up to the resistance slowly jobs were beginning to open up. There were many visible signs of women's changing roles. In the home they no longer looked after children as much as they used to. They were out getting jobs and didn't have the time to commit themselves to the children's upbringing. They were also very much more involved in politics than ever before. Women wanted a voice and they were willing to fight for it. They did this by forming clubs and joining in many different movements. Many women felt they should become more involved in the community through clubs and politics and many wanted to expand their realm of control. These women had once been situated mostly in the home but were beginning to challenge this idea. Some women liked the idea of clubs and unions because it allowed them to challenge the norm without sacrificing themselves completely. They believed it was necessary for the removal of the age old gender distinctions. The biggest affect that clubs had on women was their ability to bring all the middle-class women together. This was such an amazing feat that it was hard for male politicians to challenge them. Women began to take control of the finances more than they had in the past. They were bringing in income and felt that they should therefore be allowed to have a say in the finances. They were also more educated and as such believed they were capable of taking care of the finances. Another area that women's lives were changing in was that of relationships. At one time women's lives were controlled almost completely by men. The women had little say in anything and could not object to what the husband believed was right. Women were so restricted that they could not speak out even in cases of abuse. Being unable to object to their husbands caused a great deal of resentment and hurt the family's relationship. â€Å"There are two general divisions to this subject of Equal Franchise. Is Woman Suffrage just and right? Is it expedient and desirable? I think an affirmative answer may be taken as granted all round. If it is admitted that Government is a human concern and that woman is just as human as man, all the rest follows. The fact that woman is different from man mentally and morally as well as physically is not an argument against her enfranchisement, but, in a representative system, a conclusive argument for it†¦. No man, without woman's co-operation can make a real home. Look at the conditions: Countries that are nominally free being made the prey of monopoly, privileges and injustice, with such evil fruits as the liquor traffic, white slavery, child labor and abject poverty side by side with unimaginable wealth. Man has been a failure as a housekeeper, and it is high time that he took an equal partner — the natural partner he should have had from the first†¦. The infusion of woman's keener moral perceptions and stronger spiritual ardor into statesmanship is what is needed to meet the perils of the day, and to bring the triumph of the Cause of Peace by securing the triumph of the Cause of Justice. † Woman Suffrage, By J. W. Bengough (1922) http://www. adams. edu/academics/art_letters/hgp/civ/111/5suffragequotes. html This was all beginning to change as women gained a voice and financial independence they also obtained the ability to divorce their husbands and discard earlier beliefs that women were showpieces. Women are persons in matters of pains and penalties, but are not persons in matters of rights and privileges. † (1876 British Common Law ruling). This was overturned by the 18 Oct. 1929 Person's Case. When women won, Nellie McClung said â€Å"Ladies, hang Lord Sankey's picture on the wall of the Community Rest Room with Newton Wesley Rowell's beside it, & let these names & the names of the other Lords of the Judicial Com mittee of the Privy Council be kept in perpetual and grateful remembrance†¦ † The Progressive Era is known for many achievements, but most importantly for how it helped to shape the world we live in today. Women's lives have changed dramatically since the late 1800's. Women were once treated unequally both in the home and in the workplace. They were unrepresented in politics as well. Women had to face many hardships during their fight for equality and much of this fighting began during the Progressive Era (1890-1920). Both in the home and in politics the lives and lifestyles of women have greatly improved. Women who once had no voice now were becoming clubwomen and voting on behalf of their parties. Women who were once confined to the role of housewife could now begin to seek financial stability in jobs such as nursing and textiles. Women's lives were far from equal to that of men but the steps taken during the 1900's ensured that they would forever fight until that uniformity was established. There were many times when women struggled to gain equality, but none as important or as far reaching as the women's rights movement of the Progressive Era.

Thoughts of Francis Bacon About Love

Of Love The ‘Essays' of Francis Bacon are the first in date of classics of English prose, in proper sense of the term. They are used as class-books almost as much of Shakespeare's plays. No one in English literature has ever written a greater number of essays packed with striking formulas and loaded with practical wisdom. Bacon's Essays' are the fruit of his close observation of human life. They have been described to be the treasure house of wisdom. ‘Of Love' is one of most famous essays of Francis Bacon. He discloses his philosophical thoughts on love.This essay is bound to have a wide appeal because of the subject it deals with. But it is a matter of great sorrow that bacon's treatment towards love is really disappointing. In the beginning of the essay Bacon clears his position and thought against love and its greater role. According to Bacon, Love plays a greater role in the theatre than in actual life of man. Through this kind of thought he wants to tell that love is a matter of enjoyment that can be best suited only in plays or dramas. Not only that, he says in actual or practical life of a man love can not contribute much.According to Bacon, Love has always provided or rendered material for comic plays and sometime, for tragic plays. But in real life, love causes much mischief. Here Bacon clearly says that it is love which may wreck the career of a man. For example he mentioned the name of Antony and Othello who both were greatly troubled with the consequences of love. In this essay Bacon mainly deals with the disadvantages of love. Here Bacon speaks like a puritan moralist. He observes that no worthy person of ancient or modern time has been transformed to the mad of 3rddegree of love.Bacon opines that we are created to ponder over noble and great objects of human life. He does not support of kneeling a man before a woman for the sake of love and for some sorts of sensuous pleasure. It is really strange to observe that the passion of love tw ist or distort a man’s judgment. It is love that bounds a man to be a flatterer and at the same time a lover becomes absurd in his use of extravagant words about his beloved. Therefore he has rightly said that one cannot love and be wise at the same time.A lover does not like to lose his love in exchange of anything I getting Helen, Paris had to sacrifice both riches and wisdom though he finally lost Helen. Loving others is a Universal character in a man. If a man does not concentrate his love upon one or a few individuals, naturally his love will extend too many people. Thus he may become a kind hearted and Charitable if he grasps the opportunity of loving a large number of people In the last part of the essay, Bacon says that married love is beneficial to mankind but immoral love is really dangerous.It is, indeed, very difficult to agree with Bacon in his remarks on the subjects of love. Here we don't have impartial treatment of love. Bacon regards love as Child of folly. I t may be wise policy to exercise love with in limkits and not to allow interrupt with business. It is very realistic and natural that a lover has to sacrifice for the sake of his beloved. But the fact is that love is something grand and sublime. It is one of the most inspring and ennobling passing of mankind. It often is able to bring out the best that is in man. Tennyson has rightly said that it is better to have loved and lost than never to have loved at all.A man who has never loved has missed the opportunity of the greatest experience of life. The/ecstasy of love the golden dreams which ot gaves rise to, its thrills and excitement, are may be unknown to Bacon. Half the literature of the world deals with the joy and glory of love. Bacon would perhaps regard this literasy works as trash. It is indeed. Bacon sounds almost ridiculous while speaking of love. Francis Bacon is a Renaissance product and his essays reflect the Renaissance spirit. He may be called an eloquent prophet of n ew age of human thought and human activity initiated by the Renassance.In spite of being a special kind of moralist, Bacon criticised ove in his essay â€Å"OF Love† When he takes his position against love, we the common people feel sorry for Bacon as he may not be justified with what he said against love. He has mentioned the fake of Aotonio and paris in this essay. According to him they both have lost their valuable position. But at the same time both of them have gained a eternal place in Human mind for their sacrifice for love. We still remember and shed tears for Paris and Antorio but not for Bacon Who has outspoken against love which is an inborn god gifted quality of a human being.