Ethnic Group Of Bangladesh Essay

cultural class Of Bangladesh 1. Introduction BANGLADESH IS quite an rich people IN pagan floriculture. in that respect atomic number 18 to the highest degree THIRTY-FIVE ETHNIC COMM building blockIES dungeon IN DIFFERENT qualityS OF THE region. THE major ETHNIC COMMUNITIES argon CHAKMA, MURMA, GARO, SANTAL, HAJONG, TIPRA, KHASI, MURANG, SH terminationHU, PANKO and so on THEY pare TO MAINTAIN THEIR spiritedness STYLE, CULTURE AND protect DISTINCT religious BELIEFS FROM THE INFLUENCE OF THE supreme CULTURE AND RELIGIONS. IN THE northeastward AND north BELT OF BANGLADESH A morsel OF ETHNIC COMMUNITIES remain WHO ST minatory check TO make out HARD TO SUSTAIN THEIR ORIGINAL CULTURE AND TRADITIONAL HERITAGE.THE ADIVASIS IN THIS REGION COMP get upS OF several(prenominal) convocationS SANTAL, ORAON, MUNDA, MAHALI, MAHATO, MALPAHARA and so forth AMONG THE ETHNIC batch IN THE NORTH AND NORTHWESTERN BELT OF BANGLADESH SANTALS be LARGEST IN fig. however thither IS NO ACCURATE AND RELIABLE STATISTICS REGARDING THEIR ACTUAL POPULATION. at that place IS in like manner A heavy(p) divergency amidst THE OFFICIAL AND UNOFFICIAL FIGURES AND ESTIMATES. harmonise TO THE G all overNMENT CENSUS OF 1991, THE ADIVASI POPULATION WAS ESTIMATED 3,14,337 IN 16 administrative DISTRICT OF THE RAJSHAHI DIVISION. exactly AS CLAIMED BY AN INDIGENOUS fraternity LEADER, BADLA ORAON OF DINAJPUR ADIVASI ACADEMY, THE cast OF INDIGENOUS PEOPLE IN RAJSHAI DIVISION WAS 3,222,000 WAY BACK IN 1984.A SURVEY REPORT R eventideALS THAT THE score POPULATION OF SANTAL IS 143932 IN DINAJPUR, RAJSHAHI, BOGRA, PABNA AND slightly some other atomic number 18AS OF BANGLADESH. consort TO THE OTHER SOURCES, THE TOTAL NUMBER OF SANTALS are MUCH HIGHER THAN ESTIMATED. close to OF THE SCHOLARS withal QUESTI adeptD THE AU then(prenominal)TICITY OF THE NUMERICAL DATA. IN THEIR OPINION, THE CENSUS TAKES LANGUAGE AS THE understructure FOR bring upING all someone AS Bengali OR I NDIGENOUS. THEY aim as well assert THAT THE EXISTING POLICY IS TO SHOW THE NUMBER LOWER THAN THE ACTUAL NUMBER. 2 P a g e. pagan free radical Of Bangladesh 2. Historical Background of the Santals SINCE HOW LONG THE SANTALS arrive IN THE TERRITORY OF gratuity BANGLADESH, IS non PRECISELY cognise. virtually see THAT THE KHERWARS REACHED THE convey OF BENGAL straight off AFTER THE FIRST CLASHES WITH THE incursive ARYAN kinfolkS (2500 B. C. ). WITH Ein truth PROBABILITY THE SANTALS set down IN BANGLADESH WITH THEIR ACTUAL ETHNIC IDENTITY, non AFTER 1000 B. C. IT IS PROBABLE THAT THE SANTALS bewildered through and through egress BENGAL AT THE metre OF THE Islamic INVASION OF THIS REGION DURING THE LAST DECADES OF THE 12th CENTURY OR AT THE outset OF THIRTEENTH CENTURY. IN THE WORDS OF FR.LUIZI PUS crashTO THE SANTALS RETIRED more and more TOWARD much CALM REGIONS OR WHERE IT WAS MORE EASY TO DEFEND THEMSELVES FROM THE INVADERS IN later on multiplication, WITH TH E HISTORIC SANTAL transition IN 1855 chthonian THE BRITISH COLONIAL RULE IN THE INDIAN SUBCONTINENT, WHEN 30,000 THOUSAND SANTALS argon BELIEVED TO baffle BEEN KILLED, IT IS BEYOND either DOUBT THAT legion(predicate) OF THE SANTALS WERE DISPERSED INTO DISTANT vote downS AND GEOGRAPHIC eitherY quarantined TERRITORIES. many OF THEM counterbalance CROSSED THE RIVER gang AND END UP IN THE EAST, THE dispel OF PRESENT BANGLADESH. some forecast THAT THE wee SANTALS CAME TO NORTH BENGAL IN SEARCH FOR stage business OPPORTUNITIES, ESPECI all in allY WHEN THE RAILWAY TRACKS WERE UNDER spin during the British rule in the bite half of the 19th century. This may be one of THE priming coatS THAT almost SANTALS IN BANGLADESH be FOUND SETTLING ON two side of meatS OF THE RAILWAY LINES FROM NORTH TO SOUTH.2. 1 THE pertain SANTAL REGARDING THE conjure SANTAL, OPINIONS DIFFER AMONG THE SCHOLARS. FOR SKREFSRUD, THE NAME SANTAL IS A CORRUPTION OF SAONTAR, AND WAS ADOPTED BY THE TRIB E AFTER THEIR SOJOURN FOR SEVERAL GENERATIONS IN THE COUN pick up more or less SAONT IN MIDNAPUR. W. B. OLDHAM OPINED THAT SANTAL IS AN contraction OF SAMANTAWALA, WHICH HAS ITS ETYMOLOGY FROM SANSKRIT SAMANTA, A nonHER NAME GIVEN TO THE COUNTRY AROUND SAONT. OMALLEY IS OF THE OPINION THAT SANTAL IS AN position potpourri ADOPTED FROM HINDI WHICH CORRESPONDS WITH THE FORM SAOTAL employ BY THE BENGALI discourse PEOPLE. near ANTHROPOLOGISTS AGREE THAT SANTAL IS A NAME GIVEN TO THIS TRIBE BY NON-SANTALS. HOWEVER, SANTALS favor TO CALL THEMSELVES HOR convey piece beingness OR soul. FOR THE SANTALS THE CONCEPT HOR BEARS A complete CON nonATION TO MEAN A PER tidings WITH QUALITIES OF INTELLECT, OF KNOWLEDGE, OF WISDOM THEY identify THEMSELVES AS A TRIBE WITH DIGNITY AND FULL humans POTENTIALITY.THE SANTALS are PROUD OF THEIR IDENTITY THAT DEFINES THE TRAITS OF SOLIDARITY AND uniqueness AS A GROUP. 3 P a g e ethnic sort out Of Bangladesh 2. 2 ORIGIN, RACE, AND LANGUAGE AS TO THE ORIGIN OF THE SANTALS, precise littler IS KNOWN FOR CERTAIN. THE SANTALS fox NO RECORDED HISTORY. ilk OTHER ANCIENT SOCIETIES, SANTALS give up well-tried TO EXPLORE THE MYSTERIES OF domain, HISTORY AND animateness BY nitty-gritty OF MYTHS AND LEGENDS. FOLLOWING THE ANTHROPOLOGICAL DATA, few AUTHORS CLASSIFY SANTALS AS PRE-DRAVIDIAN AND OTHERS AS PROTO-AUSTROLOIDS AND OTHERS AS ABORIGINALS OF THE NORTHWEST.THUS, THE OPINIONS IN THIS RESPECT are VERY DISCORDANT. THE SANTALS DO receive THEIR OWN MYTHOLOGY OF CREATION AND many BELIEVE THAT THEY ALL project COME FROM PILCU HARAM AND PILCU BUDHI, WHICH IS wish ADAM AND EVE IN THE BIBLE. SANTALI IS THE MOTHER TONGUE verbalize BY THE SANTALS. IT IS A MUNDA LANGUAGE OF THE KHERWAR GROUP THAT BELONGS TO THE MUNDA-MON-KHMER OR AUSTRO-ASIATIC SUB-FAMILY. just now on that point are OTHER DIFFERENT OPINIONS ON THIS TOO. agree TO N. PRASAD, SANTALI IS THE livelyEST DIALECT AMONG ALL THE tribal DIALECTS OF BIHAR. 2. 3 GE OGRAPHICAL LOCATION IN BANGLADESH, THE SANTALS atomic number 18 FOUND MOSTLY IN NORTH BENGAL (NORTHERN split OF BANGLADESH) ESPECIALLY IN THE THEN great DISTRICTS OF DINAJPUR, RANGPUR, BOGRA, AND RAJSHAHI. consort TO THE CENSUS OF 1881, THE SANTALS RESULTED PRESENT IN THE DISTRICT OF KHULNA, PABNA AND CHITTAGONG IN THE SOUTH. M any SAY THAT THE SANTALS, WHO argon IN SYLHET, be THE aceS WHO MIGRATED FROM THE DISTRICTS quotationED higher up AND CAME HERE in the main TO formulate IN THE TEA GARDENS AS LABORERS. IN SHORT, THE SANTALS OF BANGLADESH be ALMOST ALL DERIVED FROM THOSE EMIGRATED FROM THE SANTAL PARGANA IN INDIA AND nonHING DISTINGUISHES THEM FROM THOSE WHO be STILL brisk there, WITH THE EXCEPTION, PERHAPS OF THE USE OF BANGLA WORDS THAT are SANTALIZED.IN RECENT seasonS SOME OF THE BANGLADESHI SANTALS also STARTED GOING abroad TAKING EMPLOYMENT OPPORTUNITIES. 4 P a g e social concourse Of Bangladesh 3. THE WORLDVIEW THE SANTALS ar SIMPLE AND truthful PEO PLE. LIKE ANY OTHER PEOPLE, THE SANTALS boast DEVELOPED THEIR OWN WORLDVIEW, A dodging SUITED TO DEAL WITH THE staple fibre PROBLEMS OF animation AND ITS MEANING. THEY scram PERCEIVED THE ENIGMA AND THE BASIC DICHOTOMY OF HUMAN EXISTENCE liveliness AND last, advantageously AND EVIL FROM THEIR OWN PERSPECTIVE. FOR THE SANTALS, LIFE, health, WEALTH, PROSPERITY, HAPPINESS, TRIBAL SOLIDARITY, apparitional BELIEF, MORES, ETC., ARE GOODAND end, ILLNESS, pauperization, MISFORTUNE, lesion ETC. ARE EVIL. THEIR sacred EXPERIENCES IS MEDIATED finished THEIR CULTURE AND ARE express IN depotS OF SYMBOLS, METAPHORS, MYTH, LEGENDS, FOLKLORE, SONGS, CULT, riteS AND SO ON. THE Santals con gradientr Th kur Jiu ? (Life Giver) or Cando Baba (Sun Father) or Marang BURU (GREAT MOUNTAIN) AS THE SOURCE OF ALL GOOD WHILE IT IS THE EVIL midriff, THE evil mouth and the b ric bonga ? or malevolent spirits who cause harms in human LIFE.THEREFORE, WHILE ACKNOWLEDGING THE autonomous being, THE Y overly PROPITIATE THE BONGA IN AN ATTEMPT TO do work THE PROBLEMS OF SUFFERING, disorder, AND OTHER CRISIS. ALL THESE QUITE a lot LEAD THEM TO SUPERSTITIOUS BELIEFS AND GIVE RISE TO PROMINENCE OF THE FEAR OF THE BONGA. FOR THE SANTALS all neonate youngster COMING FROM THE hidden AND wisplike WORLD require TO BE PURIFIED, set AND INTRODUCED TO THE SANTAL golf club. MUCH OF much(prenominal) REALITIES ARE convey by dint of THE RITUAL CEREMONIES PERFORMED AFTER A CHILD IS born.The ritual of the janam ch ti r? ? (birth purification and name-giving ritual) is champion EXAMPLE WHERE THESE ASPECTS ARE ENACTED done BATHING, SHAVING THE notch OF THE BABY, DIVINING OF ARWA rice (UNBOILED RICE) GRAINS AND WELCOMING OF THE BABY BY THE club. THE DEATH PURIFICATION CEREMONIES LIKE FUNERAL RITES OF BHANDAN, OR MORA KARAM (AFTER-DEATH CELEBRATION) translate FURTHER DETAILS OF THE SANTAL-BELIEF SYSTEM THAT THE all in(p) PERSON GOES BACK TO THE SAME SPIRIT-WORLD OF LIFE FROM WHE RE HE/.SHE HAD COME AS A BABY AND persistS DEFILED AND DEFILING, FOR WHICH REASON non exclusively THE FAMILY THAT NEEDS PURIFICATION, precisely THE VERY RETURN OF THE dead person PERSON TO ITS ORIGINAL commonwealth OR shadowed-WORLD IS already DEFILING BECAUSE IT IS A TRIBELESS-STATE, CONDEMNED AND SINFUL STATE AND BECAUSE IT HAS BEEN CREATED FOR THE penalisation OF THE SINS OF esurience AND PRIDE. HENCE, THE DECEASED PERSON NEEDS TO BE BROUGHT BACK 5 P a g e.Ethnic chemical group Of Bangladesh eldritchLY TO HIS/HER OWN FAMILY AND IS INSTALLED AS AN INVISIBLE MEMBER AS HAPRAM (ANCESTOR). THE DECEASED, ALTHOUGH INVISIBLE, REMAIN A PERMANENT MEMBER OF THE FAMILY AND ARE REMEMBERED AND reckon DURING ALL THEIR FAMILY make. THE SANTALS BELIEVE THAT WHEN A HUMAN BEING puzzleS PERFECTLY FREE FROM ALL GREED AND PRIDE THIS STATE WILL BE REMOVED AND THAT WILL BE THE virgin CREATION, WHICH IN CHRISTIANITY may BE COMPARED WITH THE STATE OF SALVATION.FOR THE SANTALS, THERE IS NO swooning short letter amid THE SACRED AND THE PROFANE, RELIGIOUS AND NON-RELIGIOUS, SPIRITUAL AND THE MATERIAL AREAS OF LIFE. puppetS AND THE MATERIAL WORLD ARE AT THE DISPOSAL OF HUMAN BEINGS FOR THEIR SELF-PRESERVATION AND WELL-BEING. MORE everyplace, SANTAL-LIFE IS about tie in TO NATURE AND TO THE solid OF CREATION. LAND AND FOREST REMAIN UNITED WITH SANTAL-IDENTITY AND ARE VERY MUCH REFLECTED IN THEIR LIVES, LOVE, POETRY, SONGS, leap AND MUSIC. THE SANTALS, FOR EXAMPLE, ADDRESS TO THE unequivocal BEING AS notifyDO BABA (SUN FATHER) AND THE STARS TOO urinate DIFFERENT NAMES.ACCORDING TO ARCHER, ALTHOUGH FIELDS, HOUSES, MEN AND WOMEN SEEM TO CONSTITUTE A SANTAL village, SANTALS REGARD THEM AS AT MOST A PORTION OF THEIR TOTAL WORLD. 6 P a g e Ethnic Group Of Bangladesh 4. THE SANTALS IN THEIR SOCIO-CULTURAL REALITIES 4. 1 THE SANTAL- hamlet THE SANTAL liquidation IS A ensample OF SANTAL documentation AND IT IS THE MOST TRADITIONAL AND ANCIENT INSTITUTION, WHICH CRY STALLIZES THE WHOLE SYSTEM OF favorable, POLITICAL, AND RITUAL STRUCTURES. IT COMES INTO EXISTENCE THROUGH THE SPECIAL DISPENSATION OF THE BONGA AND IS SANCTIFIED BY THEIR BLESSINGS.THE heraldic bearing OF DIFFERENT clubS IN A colonization DEMONSTRATES THE BEAUTY OF A COMMUNITY accompaniment AND OBVIOUSLY THE antiauthoritarian CHARACTER OF THE colonization ADMINISTRATION ITSELF IS A SIGN OF tall(prenominal) RICHNESS OF THE SANTAL SOCIETAL DEALING AND LIVING. A SANTAL liquidation IS DEMARCATED WITH AN IMPLICIT BOUNDARY SO THAT IT MAY REMAIN FREE FROM right(prenominal) INTERFERENCE OF EVIL inspirit. THE SANTALS BELIEVE THAT QUARRELS AMONG FAMILIES AND GROUPS IN THE VILLAGE, NATURAL CALAMITIES, SICKNESS, EPIDEMICS, ETC. , ARE CAUSED BY LACK OF BALANCE BETWEEN THE FORCES OF GOOD AND EVIL.4. 2 brotherly STRUCTURE OF SANTAL VILLAGE THE PRIMARY stimulate OF all SANTAL VILLAGE IS THE MANJHI COUNCIL OR THE VILLAGE COUNCIL HEADED BY A MANJHI ( top dog). THE VILLAGE COUNCIL IS TH E REPRESENTATIVE BODY OF THE COMMUNITY CONSISTING OF S scour OFFICIALS, NAMELY MANJHI, PARANIK (A DEPUTY HEADMAN), canter MANJHI (AN OVERSEER OF THE VILLAGE ON virtuous ISSUES), JOG PARANIK (ASSISTANT TO JOG MANJHI), GODET (A MESSENGER), NAEKE (A village priest), and his henchman is Kud m Naeke?. These OFFICIALS IN FACT ARE THE SERVANTS, not THE MASTERS OF THE village and their exercise is purely functional.The M njhi? remains as the overall LEADER OF THE VILLAGE COUNCIL AND PRESIDES OVER THE VILLAGE MEETING only when WITH THE judge PRINCIPLE THAT NO ONE OVERRULES ANY ONE ELSE. THE FUNCTIONS OF THE COUNCIL ON THE OTHER HAND, ARE CATEGORICALLY DIVIDED AMONG THE MEMBERS IN tramp TO AVOID ANY OVERLAPPING. THE COUNCIL MEMBERS PERFORM THEIR FUNCTIONS IN ACCORDANCE WITH THEIR TRIBAL CUSTOMS AND TRADITIONS.THE PATTERN OF THE VILLAGE GOVERNANCE OF THE SANTALS IS MOSTLY DEMOCRATIC IN CHARACTER LIKE ANY OTHER DEMOCRATIC INSTITUTION. HOWEVER IN PRESENT TIME, WITH THE INTRODUCTION OF THE GOVERNMENT-SPONSORED UNION PARISAD (LOCAL ADMINISTRATIVE COUNCIL) THE SOCIAL CONTROL OF THE TRADITIONAL m njhi ? council of the Santals is mostly undermined.7 P a g e Ethnic Group Of Bangladesh FOLLOWING THE PATRIARCHAL PATTERN, THE MANJHI (LEADER) OF THE VILLAGE FOR THE SANTALS, IS forever A MALE. THE TITLE OF THE MANJHI IS ecumenicalLY contagious AND IT IS PASSED ON PATRILINEALLY. NOW-A- days, THE MALE MEMBERS OF THE VILLAGE MAY ELECT OR level(p) strike THEIR OWN HEADMAN UPON COMMON CONSENSUS. THE terminal figure OF OFFICE IS INDEFINITE only put forward BE ALTERED BY GENERAL AGREEMENT ACCORDING TO THE NEED. ALTHOUGH THE OFFICE OF THE HEADMAN IS VOLUNTARY AND HONORARY IN NATURE, THE MEMBERS OF THE MANJHI COUNCIL ARE RESPONSIBLE TO THE COMMUNITY FOR THE SMOOTH rails OF THE VILLAGE smashICULARLY FOR SOCIAL MATTERS.4. 3 THE CLANS SANTALS ARE ENDOGAMIC AS A PEOPLE BECAUSE THEY hind endnot GET MARRIED outdoor(a) THEIR TRIBE, BUT THEY ARE EXOGAMIC AS CLAN BECAUSE THEY CANNO T BE married amidst the same clan (p ris? ). Traditionally the Santals apply to have FOSTERED A TOTAL OF dozen CLANS BUT regrettably IN THE telephone circuit OF HISTORY ONE HAS BEEN MISSING. THE CLANS ARE 1) BASKEY, 2) BESRA, 3) CORE, 4) HASDAK, 5) Hembrom, 6) Kisku, 7) Marandi, 8) Murmu, 9) P uria, 10) Soren, 11) Tudu, and ?12) BEDEA (THE LOST ONE). MAJOR FUNCTIONS OF THE CLANS ARE TO forge spousals, INHERITANCE, SUCCESSION AND AFFILIATION (ALI 1988 ALSO HOSSAIN 2000). ONE catchS A CLAN MEMBER BY BIRTH. IT IS SAID THAT THESE CLANS ARE HIERARCHICALLY uniform ON THE BASIS OF OCCUPATION, LIKE Kisku genus Raja (king), Marandi Kipis r ? (wealthy or richer), Murmu Th kur ? (priest), Soren drink hi ? (warrior), Tudu M nd ri ? ? ? (musician), and so on and so forth. HOWEVER, ACCORDING TO THE tec, THESE occupational HIERARCHIES OF STATUS DO NOT deem ANY IMPACT ON THE SANTALS IN day by day LIVES. 4. 4.FAMILY AND join FAMILY IS THE PRIMARY UNIT OF HUMAN SOCIETY. THE FAMILY AMONG T HE SANTALS CAN BE TERMED AS OF BIOLOGICAL, JOINT, AND EXTENDED. A.HUSBAND, HIS WIFE AND THEIR UNMARRIED CHILDREN FORM PART OF THE BIOLOGICAL OR NUCLEAR FAMILY. A HUSBAND, HIS WIFE AND HIS MARRIED AND UNMARRIED SONS AND DAUGHTERS AND sometimes HIS OLD PARENTS, BROTHER AND HIS FAMILY FORM PART OF THE JOINT FAMILY OR EXTENDED FAMILY TYPE. ACCORDING TO THE SANTALS, espousal IS AN UNION BETWEEN A MAN AND A WOMAN, WHICH IS SOCIALLY recognise CULTURALLY AND RELIGIOUSLY IT ALLOWS THE COUPLE TO LIVE IN A FAMILY. A SANTAL MARRIAGE CAN BE DESCRIBED ALSO AS A effectual hit OF DEPENDENCY OF THE 8 P a g e Ethnic Group Of Bangladesh BRIDE, FROM HER FATHERS FAMILY TO THE GROOMS FAMILY.BY THIS TRANSFER, THE GROOMS FAMILY DOES NOT ONLY ASSUME GUARDIANSHIP BUT ALSO ASSUMES CONTROL OVER ALL HER AFFAIRS. THROUGH MARRIAGE THE BRIDE LOOSES HER PATERNAL LEGAL IDENTITY AND ACQUIRES THE IDENTITY OF THE GROOMS FAMILY. IN THE INSTITUTIONAL SENSE, MARRIAGE IS THE partnership BETWEEN A MAN AND A WOMAN REGU LATED BY public LAWS THAT ENHANCE LEGAL UNION BETWEEN THE SEXES AND DEFINE THE PROCEDURES FOR ESTABLISHING THE HUSBAND-WIFE RELATION, THE RECIPROCAL OBLIGATIONS AND THE ACCEPTED RESTRICTIONS UPON ITS PERSONNEL. AS TO THE ORIGIN AND INSTITUTION OF MARRIAGE, THE SANTALS BELIEVE THAT THE CREATOR.HIMSELF HAS naturalised MARRIAGE. THAT IS, THE THAKUR JIU WHO CREATED THE FIRST HUMAN PAIR (PILCU HARAM AND PILCU BUDHI) HAS ALSO INSTITUTED MARRIAGE. ALTHOUGH THERE ARE SOME INSTANCES OF POLYGAMY, monogamousness IS THE NATURE OF MOST SANTAL MARRIAGES. BESIDES serving SEXUAL NEEDS AND PROCREATION OF HEIRS, A SANTAL MARRIAGE HAS ALSO OTHER PURPOSES, such AS COMPANIONSHIP, FORMATION OF FAMILY, ECONOMIC SECURITY, COOPERATION IN THE FAMILY ENTERPRISE, SOCIAL AND PSYCHOLOGICAL SECURITY, ETC. THUS, SANTAL MARRIAGE IS NOT ONLY BETWEEN 2 PERSONS OF OPPOSITE SEX BUT IT ALSO BECOMES A BOND OF UNION BETWEEN 2 FAMILIES, cardinal VILLAGES, AND.ALSO INFLUENCES THE rope OF RELATIONSHIP AMONG THE RELA TIVES. M. A. JALIL MENTIONS FOUR TYPES OF MARRIAGE AMONG THE SANTALS IN BANGLADESH. THESE ARE 1) DANGWA BAPLA (CONTACT MARRIAGE), 2) ANGIR BAPLA (LOVE MARRIAGE), 3) OR BAPLA (FORCE MARRIAGE), AND 4) ITUT BAPLA (TACTICAL MARRIAGE). MOREOVER, SANTALS DO demand EXCEPTIONS ESPECIALLY IN THE CASE OF MARRIAGE BETWEEN CANDIDATES OF THE SAME CLAN. FOR EXAMPLE, WHEN THE MARRIAGE OF A YOUNG COUPLE OF THE SAME CLAN FOR A VALID REASON BECOMES NECESSARY, AND kindred OR AFFINITY DOES NOT hold open IT, THEY APPLY A JURIDICAL PRETENSE.IN much(prenominal) CASE, AN ELDERLY COUPLE OF A DIFFERENT CLAN, ADOPTS THE BRIDE AS THEIR DAUGHTER THROUGH A SIMPLE RITUAL ordinance AND GIVES THE PROPER NAME TO HER. 4. 5 one-year festivalS AND CEREMONIES THE SANTAL SOCIETY IS MARKED WITH FEASTS, FESTIVALS AND RITUAL CELEBRATIONS. ONE OF THE TERMS a lot used by the Santals is r sk? ? meaning happiness, or joy, WHICH IS NOT ONLY DEAR TO THEIR HEARTS BUT IS PART AND PARCEL OF THEIR LIFE. THUS, WE FIND terpsic hore AND SINGING HAVE A VERY weighty social occasion AT EVERY FESTIVAL OCCASION. IT BRINGS A SANTAL TO FORGET WORRIES AND STRESSES OF HIS OR HER 9 P a g e.Ethnic Group Of Bangladesh DAY-TO-DAY LIFE. IN THE SOCIAL LIFE OF THE SANTALS, FEASTS AND FESTIVALS HAVE GREAT SIGNIFICANCE FOR THESE ARE THE LIVING font OF THE DEEP ASPIRATION OF JOY AND HAPPINESS, AND ALSO DEMONSTRATE THE FEELING OF COMMUNITY AND SOLIDARITY unified AS PART OF THE NATURE OF THE SANTALS. MANY OF such CHARACTERISTICS ARE EXPRESSED IN SONGS, MUSIC AND IN DANCE. IN FACT, THE SANTALS seizeT GIVE ANY infinite TO INDIVIDUALISM AND IT IS REALLY DURING THE FEASTS AND FESTIVALS THAT AN INDIVIDUAL REALIZES HIMSELF OR HERSELF IN THE COMMUNITY AND HIS OR HER incoming ROLE IN THE LIFE OF.THE COMMUNITY. ALTHOUGH, MOST OF THESE FESTIVALS SEEMINGLY APPEAR AS mere GATHERING OF CLOSE FRIENDS AND RELATIVES, INDIVIDUALS OF THE SAME SUB-CLAN OR THAT CONCERN ONLY THE INHABITANTS OF A VILLAGE YET, THERE ARE ALSO OCCASIONS THAT INVOLVE MORE VILLAGES, AS IT unremarkably HAPPENS ON THE OCCASION OF MARRIAGE WHEN alliance IS MOSTLY UNANIMOUS. IN ANY OF THESE FEASTS AND FESTIVALS, THERE ARE CERTAIN RITES AND RITUALS BEING FOLLOWED a lot ACCOMPANIED BY SIMPLE offer AT THE CENTER. ABLUTIONS AND UNCTION OF OIL, THE USE OF orange red TO MARK THE SACRIFICIAL VICTIM AND EVEN BEING USED BY THE.PARTICIPANTS, BEARS A GREATER SIGNIFICANCE. IN FACT, SOME OF THESE FESTIVAL PERFORMANCES CONSIST OF SOME SORT OF religion OR FOLK CULTS. FROM THE RITES AND FESTIVALS OF THE SANTALS, IT IS QUITE CLEAR THAT THEIR ECONOMIC LIFE, SOCIAL ORGANIZATION AND RITUAL PERFORMANCES ARE INTERWOVEN MAINLY AROUND AGRICULTURE. THE SANTALS BELIEVE THAT THE ASPECTS OF MATERIAL LIFE mustiness BE PROTECTED AND GUARDED BY APPROPRIATE RITES AND FESTIVALS AND BONGA ( enliven) MUST BE fulfill BY GIVING THEIR cod SHARES. MANY OF THE SOCIO-CULTURAL FESTIVALS AND ritualistic CELEBRATIONS INDICATE THAT SANTALS.HAVE DEEPER INSIGHTS THAT GO BEYOND ME RE EXTERNAL CELEBRATIONS. HOWEVER, collectable TO THE SCOPE AND LIMITATION OF THIS STUDY, WE ONLY MENTION SOME MAIN ANNUAL FESTIVALS AND CEREMONIES ordinarily OB inspection and repairD LIKE SOHORAE (HARVEST FESTIVAL), BAHA (FLOWER festival), Erok (sowing of rice seeds in the field), Iri-Gundli N wai? (offering of THE FIRST FRUITS OF THE MILLET IRI), JANTHAR (OFFERING OF THE FIRST FRUITS OF THE spend RICE CROP). SANTALS ALSO HAVE periodic RITES AND FESTIVALS, WHICH ARE NEITHER ASSOCIATED WITH artless trading operations NOR PERFORMED ANNUALLY. SOME OF THESE ARE JOM SIM, MAK MORE AND KARAM.10 P a g e Ethnic Group Of Bangladesh 5. SOCIO-ECONOMIC AND POLITICAL REALITIES 5. 1 OCCUPATIONS AND LIVING TRADITIONALLY SANTALS ARE MAINLY AGRICULTURISTS. THEY CLING TO THEIR LAND AS THEIR chief(prenominal) OCCUPATION AND MEANS OF SUBSISTENCE. ABOUT 95% OF THE SANTALS ARE INVOLVED IN AGRICULTURAL OPERATIONS. INDUSTRIOUS AND HARD unravelING AS THEY ARE, UNFORTUNATELY THE SCIENTIFIC SIDE OF T HEIR KNOWLEDGE ABOUT CULTIVATION AND MANAGING THEIR LAND HAS NOT BEEN DEVELOPED. IN THE PAST THE MAJORITY OF THE SANTALS WERE LAN squanderERS, BUT DUE TO THE INCREASE IN POPULATION, accomplishmentATION BY MONEYLENDERS AND LANDLORDS, ILLEGAL.OCCUPATION OF THEIR LAND, distress AND ILLITERACY, NATURAL CALAMITIES ETC. THE VAST MAJORITY OF THE SANTALS IN BANGLADESH HAVE LOST THEIR LAND PROPERTIES. AT PRESENT, well-nigh 80% OF THE SANTALS ARE LAND-LESS, FORCING THEM TO EARN THEIR dungeon DEPENDING ON THE MERCY AND AVAILABILITY OF WORK IN THE FIELDS OF THEIR MUSLIM OR HINDU NEIGHBORS FOR THEIR MERE SUBSISTENCE. YET, IT IS SIGNIFICANT TO beak THAT TRADITIONALLY THERE ARE NO BEGGARS AMONG THE SANTALS. RATHER, THE SANTALS IN THE TIME OF DIRE POVERTY GO TO THE JUNGLE TO COLLECT idle PLANTS, FRUITS, WILD POTATOES AND ROOTS OF YOUNG SHOOTS, FLOWERS, MUSHROOMS, ETC.HUNTING AND FISHING THAT USED TO BE PART OF SANTAL-LIVING, HAVE NOW BECOME SECONDARY IMPORTANCE DUE TO THE channelize OF SITUAT ION. LACK OF EMPLOYMENT OPPORTUNITIES IN THE VILLAGE AREAS, ALSO FORCED MANY SANTALS TO visual modality TO THE NEARBY TOWNS AND CITIES IN SEARCH OF DAILY WAGES AND JOBS. THE WOMEN IN SANTAL SOCIETY forgather AN IMPORTANT ROLE IN MAINTAINING THEIR FAMILIES BUT IN REALITY THEY REMAIN deprived OF THEIR EQUAL RIGHT, WHICH IS REFLECTED BY THE FACT THAT WOMEN ARE NOT ELIGIBLE FOR THE INHERITANCE OF PROPERTIES. SANTALS HAVE never BEEN FOUND TO BE enkindle IN COMMERCE OR ANY SUCH PROFESSION.TO AVAIL OF ECONOMIC SELF-RELIANCE. THIS IS ONE OF THE REASONS WHY THEY REMAIN RATHER MARGINALIZED INVITING POVERTY IN THEIR LIVES. MOREOVER, MOST SANTALS DO NOT THINK ABOUT succeeding(a), RATHER THEY ARE MORE CONCERNED FOR THE DAY ITS A DAY-TO-DAY LIVING AND THEY REMAIN SATISFIED AND HAPPY WITH THE LITTLE THEY CAN HAVE FOR MAINTAINING THEIR FAMILY. HOWEVER, DUE TO SOME emanation IN EDUCATION, A SMALL NUMBER OF SANTALS HAVE BEEN ABLE TO MAKE LITTLE CHANGES IN THEIR WAY OF LIVING. 11 P a g e Ethnic Group Of Bangladesh SOME HAVE taken UP MODERN PROFESSIONS LIKE TEACHINGS, adept ASSISTANCE, JUDICIAL ADVOCACY, NURSING ETC.5. 2 POLITICAL REALITY SANTALS, A intermission LOVING PEOPLE HAVE NEVER BEEN FOUND INTERESTED IN POLITICS. YET, THEY HAVE ALWAYS REACTED WHEN THINGS WENT SEVERELY PAINFUL AND THEY WERE PUSHED AGAINST THE besiege WHEN THEY COULD NOT BEAR ANYMORE. THE HISTORIC SANTAL REVOLUTION IN 1855-56, THE TEBHAGA ANDOLON (SHARE CROPPERS MOVEMENT) IN 1945, AND THE NACHOL BIDROHO (FARMERS REVOLUTION) IN THE socio-economic class 1950, ARE THE CONCRETE EXAMPLES OF THE PAST. IN FACT, SANTALS HAVE ALWAYS BEEN USED BY OTHERS IN THE FOREFRONT BATTLE. ILLITERACY, ABSENCE OF ORGANIZATIONAL SET UP AND LACK OF GENUINE.LEADERSHIP HAVE KEPT THE SANTALS FAR FROM ACHIEVING ANY END RESULT. IN RECENT YEARS, SOME OF THE SANTALS HAVE BEEN FOUND TO TAKE ACTIVE ROLE IN THE LOCAL POLITICS BY THEIR PARTICIPATION IN THE LOCAL ELECTION. 12 P a g e Ethnic Group Of Bangladesh 6. BELIEFS AND RITUAL PRACTICES 6. 1 THE BELIEF IN ONE domineering BEING AS IT HAS ALREADY BEEN MENTIONED EARLIER, SANTALS DO BELIEVE IN ONE SUPREME BEING WHOM THEY CALL THAKUR JIU (LIFE GIVER) OR marang tree BURU (GREAT MOUNTAIN) WHO IS go steadyED TO BE THE SUPREME AMONG ALL THE RELIGIOUS BEINGS. THE MOST COMMON SANTAL-TERM USED FOR THE SUPREME BEING.THESE years IS CANDO BABA (SUN FATHER). ACCORDING TO THE EXPERIENCE OF THE RESEARCHER THE SANTALS HERE DO NOT REFER LITERALLY TO THE SUN ITSELF RATHER, IT IS AN EXPRESSION OF A prophesy ACTIVITY EXPRESSION OF DIVINE LOVE IN RELATION TO HUMAN BEINGS. FOR THE SANTALS, CANDO BABA IS A BENEVOLENT DEITY WHO ORGANIZES THE DAYS AND NIGHTS AND IS RESPONSIBLE FOR HEAT AND COLD, RAIN AND cheer AND FROM A DWELLING SOMEWHERE IN THE SKY, ALLOTS EACH SANTAL A TERM OF LIFE HERE ON EARTH. BUT, HE STAYS FAR AWAY, FAR ABOVE THE SKY AND CANNOT BE REACHED. IT IS UNDERNEATH.THE SUN, BENEATH THE CLOUDS, THAT SANTAL LIFE IS CHALLENGED. HERE THE BONGA ROAM AROUND AND ONLY B Y COMING TO TERMS WITH THEM CAN SANTALS BE HAPPY. 6. 2 THE BELIEF IN BONGA ( liquor) THE SANTALS BELIEVE IN THE EXISTENCE OF THE SPIRITS WHO ARE CALLED BONGA. THE BONGA HAVE MUCH replication ON DAILY LIVING OF THE SANTALS. TO match THEIR CONTINUING CARE, BESIDE ANNUAL SACRIFICES, THE BONGA ARE REMEMBERED IN A DAILY BASIS. WHENEVER A meal IS TAKEN, A SMALL PORTION OF THE nutrient IS DROPPED ON THE FLOOR FOR THE BONGA, OR AT THE TIME WHENEVER RICE-BEER IS DRUNK, A LITTLE IS SPILT ON THE GROUND FOR MARANG BURU.THUS, THE SANTALS LIVE NOT ONLY IN THEIR TRIBAL SOCIETY BUT IN A GREATER SOCIETY CONSISTING OF SUPERNATURAL BEINGS AS WELL. IN PRACTICE, THE SANTALS OFTEN USE THE TERM BONGA MEANING TO INCORPORATE SOMEONE INTO THE SOCIETY BY DOING CERTAIN RITUAL. THE PHRASE USED IN THIS CASE IS BONGA TALA KEDEAKO MEANING, HE/SHE HAS BEEN ADMITTED INTO SANTAL SOCIETY. ACCORDING TO THE SANTAL RELIGIOUS BELIEF THERE ARE TWO TYPES OF BONGATHE MALEVOLENT AND THE BENEVOLENT ONES. THE BONGA- hero-wo rship IS PRIMARILY TO cheer AND TO INVOKE THE causationS OF THE BENEVOLENT BONGA AND TO AVERT THE ILL WILL OF THE MALEVOLENT BONGA.IN THE WORSHIP OF BONGA WE CAN DISTINGUISH ANALYTICALLY TWO INTERRELATED ASPECTS 13 P a g e Ethnic Group Of Bangladesh A) THE OBJECTIVE ASPECT OF THE RELIGIOUS RITES IS TO HAVE AN ALLIANCE WITH THE BENEVOLENT BONGA AND THEREBY exacting OR EVEN DEFEATING THE POWERS OF THE MALEVOLENT BONGA AND B) THE communicative ASPECT OF THE WORSHIP IS MANIFESTED THROUGH mixed SEASONAL AND RELIGIOUS RITES, FESTIVALS AND RITES ASSOCIATED WITH VARIOUS SOCIAL RITUALS. SANTALS HAVE AN INNATE RELATIONSHIP WITH THEIR BONGA AND CONSIDER THEMSELVES LIVING WITH THEM.THIS RELATIONSHIP IS MOSTLY OF DEPENDENCE, SUBMISSION, reconciliation AND REVERENTIAL FEAR. THE SANTALS DO SUPPLICATIONS OFFER RICE-BEER AND ANIMAL SACRIFICES IN THE NAME OF THE BONGA. IT IS WORTH MENTIONING THAT THERE ARE INSTANCES AMONG THE SANTALS IN THE RURAL VILLAGES WHERE PERSONS EVEN IN TIME OF SERIOUS S ICKNESS WOULD NOT LOOK FOR MEDICAL dish INSTEAD LEAVE IT TO THE BONGA TO BE CURED. 6. 3 BELIEF IN WITCHCRAFT RELATED TO SANTAL BELIEF-SYSTEM, IS ALSO THE EXISTENCE OF WITCHES. THE SANTALS BELIEVE THAT THERE ARE CERTAIN PEOPLE, ESPECIALLY WOMEN, WHO receive SPECIAL POWER AND TECHNIQUES TO HARM PEOPLE, CATTLE, AND CROPS.THESE so-called WITCHES ARE INVOLVED IN DOING abusive ACTIVITIES LIKE GIVING POISONS, TAKING OUT HUMAN LIVERS, SENDING TROUBLESOME SPIRITS TO CERTAIN FAMILIES AND CHANGING THEMSELVES INTO BLACK CATS. BECAUSE OF SUCH BELIEF IN WITCHCRAFT PRACTICES, THE SANTALS considerably SUSPECT ONE ANOTHER, AND ARE OFTEN LED TO FIGHT. IT IS PRESUMED THAT IT IS ESSENTIAL TO HAVE SUCH A BELIEF ESPECIALLY IN THE PAGAN WORLD. HOWEVER, THERE IS ALSO A COUNTER-BELIEF AMONG THE SANTALS THAT THERE ARE CERTAIN PEOPLE OJHA-JANGURU (SPECIALISTS), MAINLY MEN, WHO POSSESS SPECIAL POWER AND TECHNIQUES FOR DETECTING WITCHES AND NULLIFYING THEIR SPELLS.THUS, WHENEVER SANTALS GET INTO TROUBLE, T HEY SEEK THE sponsor OF THESE PEOPLE WHO, MORE OFTEN EXPLOIT THE SOCIETY. REFERRING TO THE SICKNESS AND OTHER PROBLEMS, THE SANTALS BELIEVE THAT THEY ARE CAUSED BY THE EVIL SPIRITS WHEN THEY BECOME DISSATISFIED WITH THE SACRIFICES OF THE PEOPLE OR WHEN THEY THINK THAT THEY ARE BEING MANIPULATED BY SOME EVIL-MINDED PEOPLE (WITCHES). THEREFORE, THE SANTALS TRY TO IDENTIFY THE AGENTS OF THE TROUBLE THROUGH THE HELP OF OJHAJANGURU AND TRY TO PACIFY EACH AGENT THROUGH VARIOUS SACRIFICES. 14 P a g e.Ethnic Group Of Bangladesh 6. 4 THE ANCESTORS FROM THE RITES AND RITUALS AS PRACTICED BY THE SANTALS, IT IS QUITE EVIDENT THAT ANCESTOR-WORSHIP IS A COMMON FEATURE AMONG THEM. THE DEAD ANCESTORS ARE THE REAL BENEFACTORS OF THE FAMILIES OR GROUPS TO WHICH THEY BELONGED AND THAT THEY ARE EASILY APPROACHABLE BY THEIR LIVING KINSMEN. HENCE, AT ALL IMPORTANT OCCASIONS OF BIRTH, OF MARRIAGE OR OF DEATH THE DECEASED ANCESTORS ARE REMEMBERED AND OFFERED SACRIFICES. 6. 5 THE JAHERTHAN OR THE SACRED G ROVE IS AN ESSENTIAL PART OF A SANTAL VILLAGE. IT IS A SACRED locate OF SPECIAL WORSHIP FOR THE SANTALS.AFTER A VILLAGE HAS BEEN SET UP, A JAHERTHAN IS INSTALLED THROUGH RITUAL CEREMONY AT THE bang OF THE VILLAGE. THE MAIN DEITY OF THE JAHERTHAN, IS KNOWN AS JAHER ERA (THE LADY OF THE GROVE). ACCORDING TO THE SANTALS, SHE RESIDES THERE BESIDES OTHER IMPORTANT DEITIES SUCH AS THE MOREKO-TURUIKO (LITERALLY MEANS FIVE-SIX). THE JAHER ERA PRESIDES OVER THE SACRED GROVE, TENDS OVER OTHER BONGA IN THE JAHERTHAN AND LOOKS AFTER THE INTERESTS OF THE VILLAGERS ESPECIALLY FOR THEIR PHYSICAL NEEDS. THE SPIRITS OF THE JAHERTHAN ARE WORSHIPPED DURING THE PRINCIPAL FESTIVALS, LIKE SOHORAE (HARVEST FESTIVAL), BAHA.(FLOWER FESTIVAL), EROK (SOWING FESTIVAL), AND SO ON FOR THE GENERAL public assistance OF THE VILLAGE PARTICULARLY FOR OBTAINING GOOD CROPS AND FOR THE HEALTH OF THE VILLAGERS AND THEIR LIVESTOCK. 6. 6 The M njhithan? or the altar of the headman is placed along side the kulhi (VILLAG E ROAD) OR OFTEN AT THE cardinal PLACE OF THE VILLAGE OR IN FRONT THE HOUSE OF THE M njhi? (the headman). It is believed that the Manjhi bonga (spirit of the headman) RESIDES IN THIS ALTAR AND ACTS AS THE SPIRITUAL adviser OF THE HEADMAN. HERE THE M njhi? offers sacrifice for the earn of himself, his family and for the whole.VILLAGE. 6. 7 THE HOUSE-ALTAR IN THE INNER SIDE OF A SANTAL HOUSE, THERE REMAINS THE bhit r, ? a tiny compartment, which is the darkest space of the house. It is the abode OF THE ORAK BONGA (HOUSE SPIRITS) OR OFTEN KNOWN AS ABGE BONGATHE BONGA OF THE SUB-CLAN. THE HEAD OF THE FAMILY DOES THE WORSHIP. IN ANY OCCASION OF THE FAMILY AND SOCIAL FESTIVALS, FOOD OFFERING IS MADE ON THIS ALTAR. THE NAMES OF THE ORAK BONGA ARE NOT REVEALED TO OUTSIDERS AND EVEN TO THE FEMALE MEMBERS OF THE HOUSE RATHER, HANDED DOWN FROM FATHER TO SON. USUALLY THE ELDEST SON RECEIVES THE NAME FROM HIS FATHER. 15 P a g e.Ethnic Group Of Bangladesh The bhit r? is also used as a secret place to germinate and to investment company h ndi ? (rice beer), WHICH IS NOT ONLY USED AS NORMAL DRINK BUT ITS USE IS SIGNIFICANT AND EXTENDED TO SOCIO-CULTURAL RITUALISTIC CELEBRATIONS, AND EVEN THAT TO BE OFFERED TO SATISFY THE BONGA. 6. 8 THE AFTER-LIFE IS THE CONTINUATION OF LIFE THAT IS LIVED IN THIS WORLD. THE SANTALS BELIEVE THAT THE SPIRIT OF THE DECEASED GOES TO A SHADOWY WORLD WHERE THE PERSON REQUIRES THE MATERIALS OF THIS WORLD. THIS IS WELL EXPRESSED WITH THE RITUAL PRACTICES do AT THE TIME OF BURIAL AND DURING THE BHANDAN, THE LAST CEREMONY DONE IN HONOR OF THE DEAD.IN THE PAST, IT WAS PERFORMED IMMEDIATELY AFTER ALL THE REQUIREMENTS HAD BEEN FULFILLED FOR THE DECEASED PERSON, BUT IN PRESENT DAYS SUCH CEREMONY, IN A RICH FAMILY, IS DONE WITHIN TWO OR THREE MONTHS FROM THE DEATH AND IN A POOR FAMILY, IT IS ONE YEAR OR TWO. FOR THE SANTALS, THE MORE NUMEROUS ARE THE ANIMAL-VICTIMS OFFERED IN HONOR OF THE DEAD DURING THE BHANDAN, THE MORE WOULD BE THE ANIMALS THAT THE ANCESTOR WILL HAVE IN THE OTHER WORLD. MOST ANIMAL-VICTIMS ARE DONATED BY THE RELATIVES AND NONE OF THEM ARE TO BE SPARED FOR FUTURE USE BY THE FAMILY CONCERNED.TRADITIONALLY EVERY SANTAL, MALE AND FEMALE, IS SUPPOSED TO BEAR UNDELETABLE SCARS on the body. For the male, it is the sik? that must be at least(prenominal) three scars REPRESENTING JION (LIFE), MORON (DEATH), AND JION (LIFE). THE SANTAL WOMEN DO NOT practice sik? , but to escape to be devoured by the worms in the life-after, they have THEIR pectus TATTOOED, WHICH IS CALLED BY THE SANTALS KHODA. FR. PUSSETTO, WITH HIS VAST EXPERIENCE WITH THE SANTALS TESTIFIED I HAVE NOT ONLY SEEN SANTAL WOMEN TATTOOED ON THE CHEST BUT ALSO ON THE BACK, ON THE FACE, ON THE ARMS AND ON THE LEGSTHE TATTOO WERE ENOUGH COMPLICATED, BUT rigorously ORNAMENTALTHE TATTOO WILL SERVE TO THE WOMEN TO BE RECOGNIZED FROM THE RESPECTIVE HUSBANDS IN THE OTHER LIFE.IN THE PRESENT TIMES THE YOUNGER GENERATION OF THE SANTALS IN BANGLADESH DOES NOT practi ce sik ? or khoda or alternatively these have become voluntary. However, every SANTAL CHILD BEARS NEEDLE-EYE WHOLES IN HIS/HER TWO EARS TO USE ORNAMENTS WHEN THEY assume UP AND ESPECIALLY AT THE TIME OF HIS/HER MARRIAGE. 16 P a g e Ethnic Group Of Bangladesh 7. devotion IN SANTAL CONCEPTION FOR THE SANTALS, MORALITY MEANS RIGHTFUL DOING AND LIVING AND REMAINING on-key AND LOYAL.

Jonathan Edwards Essay

Jonathan Edwards intents an effective method c tot exclusivelyyed the fire and native sulphur approach, which basically used sc be tactics to proceed mess from straying external from the perform. Jonathan Edwards was a master at employ literary devices, which horrified only intrigued his audience. He (Edwards) wrote in second someone to mystify each individual feel responsible for(p) for their own sins, this strategy allowed Edwards to speak to with child(p) groups. Edwards in any case used extended metaphors to attention his audience realize the full accomplishment of their sins. An framework of this tomography is, The wrath of divinity is like dandy waters that argon dammed for the present they increase much and more, and maturate higher and higher till an electric receptacle is given and the longer the stream is stopped, the more rapid and mighty the course, when once it is let loose. (Sinners 1). This metaphor visualises the extent that Edwards goes to sh ow parishi peerlessrs of what divinity fudge is capable of doing to the Hu piece of music race if they do not visitk salvation.Edwards uses bandwagon appeal to keep multitude from leaving the perform. He believed that if he could convince enough people that the church is the only way to receive the lard of god that it would lead to a sess movement if enough people went that the bear would follow in their footsteps. Edwards tries to persuade people to return to church by stating that those who visualise are happy, To see so m all an new(prenominal)(prenominal) others feasting, while you are pinning and perishing To see so many rejoicing and recounting for joy of heart, while you fork out set to mourn for sorrow of heart, and howl for business organisation of spirit (Sinners 1). This method turn offd to be effective because people returned to the church, they feared for the kayoedcome of their career and sought forgiveness just as their neighbors did. Jonathan Edwardss beliefs and ideas began to affect peoples everyday sounds and restore the church to its creator glory.Jonathan Edwards believes that it is mans duty to armed service paragon in all aspects. He expresses his view that every man has the provide to decide what is right from wrong, good from detestation and what immortal would expect from a beloved believer in his book emancipation of the Will. This book essentially breaks down what man desires and the choices man lavatory make, he exposes how all these actions are relevant to the after life. Edwards tries to show that earthly matters will not a provide ever-living happiness and that a mans life on Earthis a time to prove his worthiness for judgment day by proclaiming but look at other things, as the good state of your bodily constitution, your care of your own life, and the means you use for your own preservation. But indeed these things are zero (sinners 1).Jonathan Edwards is known for his vivid depictions of what immo rtals wrath would be like. This twilight(prenominal) imagery gave the public an idea of what their eternal punishment would be like if they did not conform to the holy life of the church. The imagery horrified people because it make people believe that God could damn each and every person to orchestra pit for their sins. An model of the dark imagery is The bow of Gods wrath is bent, and the arrow made ready on the string, and justice change form the arrow at your heart, and strains the bow, and it is aught but the mere pleasure of God, and that of an angry God, without any promise or obligation at all, that keeps the arrow one moment from existence made drunk with your blood. (Sinners 1). By saying this Edwards strikes fear into the listener.Edwards often uses repetition to emphasize his condemnation on conjunction for their lack of faith in the church. For example You hang by a clear thread, with the flames of divine wrath flashing close to it, and ready every moment to flash it, and burn it asunder and you have no interest in any Mediator, and zero point to lay hold of to save yourself, nonentity to keep off the flames of wrath, nothing of your own, nothing that you ever have done, nothing that you can do, to induce God to spare you one moment (sinners 1). He stresses the word nothing to show that all are powerless and to further belittle each individual. Edwards also repeats the word you to make each person feel responsible for their actions and to single out each individual. Edwards also ensures that each stage business in his sermons are threatening to prepare a sense of an ultimatum conform to the church or burn in Hell for all eternity.Your wickedness makes you as it were toilsome as lead, and to tend downwards with great weight and pressure towards hell and if God should let you go, you would immediately sink and fleetly descend and plunge into the bottomless gulf, and your respectable constitution, and your own care andprudence, an d best contrivance, and all your righteousness, would have no more see to uphold you and keep you out of hell, than a spiders web would have to stop a falling lean (sinners 1). This quote shows how Edwards creates a sense of bank for the parishioners but when further analyzed it has a very negative and damning connotation. Edwards tries to show his belief that God only lets you live because it pleasures him. This provides false hope but in reality he is saying that in that location is no way for anyone to be saved.

'Surah al-Fatiha\r'

'Surah al-Fatiha is the scratch line surah of the playscript and is dod in each(prenominal) petition as the visionary, may the lenity and blessings of Allah be upon him, decl atomic number 18d, â€Å"T here(predicate) is no salah (valid) without the source chapter of the Book.”[1] On accepting Islam, a mortal should first memorize Surah al-Fatiha to be open to perform the prescribed petitions. Its inwardness should be learnt and contemplated every judgwork forcet of conviction we offer salah.\r\nIts raise:  It is named Al-Fatihah, the inception †because it opens the Book and by it the exercise in appealingness com custodyces.It is also named Umm al-Quran, the convey of the Quran, and Umm al-Kitab, the drive of the Book, according to the opinion of the majority. This was menti oned by Anas, however Al-Hasan and Ibn Sirin disliked this appellation reasoning that this was the some fitting description for the continue Tablet. Al-Hasan also give tong ue to that the unequivocal verses of the Quran comprised the M different of the Book.\r\nHowever, it is established in Sahih At-Tirmidhi from Abu Hurayrah (may Allah be cheering with him)? Main ThemeThis Surah is in fact a prayer to the Lord of the universe for hearing guidance to the at once running Who whole squirt grant it. He solo is worthy of idolisation and He tot all toldy is to be makeed for foster because He is the Cherisher and the operate of everything in the universe.\r\nHe is All- pitying and has bestowed countless of bounties on His creatures, hardly at the same time He is the supreme Justice and everybody leave see to answer Him on the twenty-four hour period of Judgement for his worldly deeds. When believers implore for the bully channel, He endlessly utterers blessings on them and protects them from handout astray.\r\nSupplication is the core of worship and the consecrate script encourages the believers for petitioning, â€Å"And your Lord s aid: implore Me, I leave unsocial respond to your conjuration…”?\r\nVirtuesLet us look at immensity and benefits of this amazing Surah so that we argon reminded of its greatness.1: sterling(prenominal) Surah of Quran (Umm ul-Quran): Importance of its greatness is depict in Hadith seer (SAW) said:”Do you deficiency me to teach you a Surah the like of which has non been revealight-emitting diode in the Torah, the Injeel, the Zabur, nor the Quran?”, and also asked what He recited in His prayers.\r\nHe replied Umm-ul-Quran (Surah Fatiha) the vaticinator (PBUH) proclaimed, ‘By Him in Whose dominion my soul is, energy like it has been revealed in the Torah, the Gospel, the Psalms, or the Quran and it is seven of the oft-repeated verses in the Mighty Quran which I lay down been given.From this hadith, we gouge prescribe that Surah al-Fatiha has great importance as it is cognise as â€Å"M other of Quran”.\r\nAlso, it has no other match no exit whatever has revealed in advance Quran. Surah al-Fatiha is the prayer which Prophet Muhammad (SAW) recited in his prayer, thats why Surah al-Fatiha is the most grievous part of our prayer and without it our Salah is void.\r\n newspaper column of the Salah: As we all complete this surah has great importance in prayer whoever non read it in his prayer his Salah is invalid or void. Prophet Muhammad (SAW) said Surah al-Fatiha is”The Mother of the Quran, the Mother of the Book, the seven Oft-Repeated Verses and the Great recitation.”\r\nCure of disease: Surah al-Fatiha is the bring round for the disease as mentioned in the hadith:Hazrat Abu Saeed al-Khudri narrates:” charm on a jaunt we halted at a place. A misfire came to us and said: â€Å"The headland of this state has been stung by a scorpion and our men be not present, is there eachbody amongst you who fire recite something upon him to treat him?”\r\nThen, one of our men went along with he r although we did not think that he knew any such treatment. However, our friend went to the chief and recited something upon him and the chief was therapeuticd. Thereupon, the chief gave him thirty sheep and gave us all milk to drink. When he returned, we asked our friend: â€Å"Did you know anything to recite upon him to cure him?”\r\nHe said: â€Å"No, I except recited Umm al-Kitab (i.e. Surah al-Fatiha) upon him.” We said that do not do anything until we defecate Madinah and ask the Prophet regarding this (practice and reward-whether the sheep were lawful or not for us). Upon reaching Madinah, we narrated this to the Prophet (PBUH), whereupon he remarked: â€Å"How did he come to know that Al-Fatiha lavatory be used as a cure? (PBUH) Distri only ife your reward amongst yourselves and a lot a shargon for me as well.\r\nLight sent from heaven: An nonesuch addressed the Prophet (SAW) governing,”Rejoice in devil lights brought to you which have not been b rought to any prophet originally you, Al-Fatiha and the detain verses of Al- Baqarah”.Ibn ‘Abbas narrated:”While Jibril was with the Messenger of Allah, he heard a noise from above.\r\nJibril lifted his sight to the thumb and said: â€Å"This is a door in the Heavens being clear, and it has never been opened before now.” An Angel descended from that door and came to the Prophet and said: â€Å"Receive the glad rule book of two lights that you have been given, which no other Prophet before you was given: the Opening of the Book (Al Fatiha) and the last verses of ‘al-Baqarah. You will not read a letter of them equable that you will gain its benefit.” (Sahih Muslim)\r\nA cure for the heart: This Chapter of Quran have a supplication for protection from misguidance and from the anger of Allah. So this Surah protects the heart from corrupt knowledge and slimy motives.”You (Oh Allah) we worship and from You do we seek help”. (Ibn Q ayim)As you can see this Surah has many benefits which we can utilize to protect ourselves from worldly difficulties? TAFSEERWhen we say Al-humdulillah, here ‘AL means all or the consummate hence meaning all eulogy is for Allah alone.\r\nThe word ‘Rabb stands for:(a) police captain and Owner,(b) Sustainer, provider and Guardian,(c) Sovereign, Ruler, Administrator and Organizer.This means that theres no one worthy of worship, but Allah subhanahu wa taala. He is the Sustainer and Owner of all that He has created in both Alams (Worlds). No prophet, no angel, no human, no so-called god or idol is worthy of worship, but Allah subhanahu wa taala. He alone deserves devotion, worship, gratitude and no one else.\r\nThis indicates that Allah subhanahu wa taala is the Lord of the human race in all these senses.Ar-Rahman and Ar-Raheem are two names derived from the same root Ar-Rahmah (the mercy). unity of them is softer than the other, meaning, it carries more implications of mercy.The name Ar-Rahman is exclusively for Allah comprehend every kind of mercy.\r\nAllah subhanahu wa taala is Ar-Rahman for the entire creation regardless of what they believe in, whether they are evil doers or the righteous; they all receive their sustenance from Allah. On the other hand, the word ‘Ar-Raheem is exclusively for the believers. Those who believe in Allah subhanahu wa taala receive special blessings from Him and they are the ones who are going to be knowing and content in this life and in the Hereafter.\r\nJust look at how Allah subhanahu wa taala right in the beginning of the Quran has aware us that He is a Merciful Lord. He doesnt want to punish mass just like that rather He is Forgiving and Merciful. The condition to seek grace or mercy is penance. May Allah subhanahu wa taala make us among those who seek repentance as soon as they puddle they have done something wrong that susceptibility have displeased Him. Aameen.\r\n aft(prenominal) Allah subhan ahu wa taala describes that He is Ar-Rahman and Ar-Raheem, He immediately gives a warning, that along with His mercy, He is also the Master of the solar day of Judgment. So that a soul should not for tucker out that along with His mercy He is also Just.We must whence not allow ourselves to be misled.\r\nWe should always remember that we are delineateable to Him. He is not unaware of what we do in dunya. On the solar day of Judgment, He will gather entire mankind from go game aalyhi sallam to the last child born and ask each of us to give an account of our actions. He has the supply and right to release us or punish us. We should be constantly striving to please Him.\r\nAfter the person has praised Allah and thanked Him, now he stands before Him, addressing Him directly; O Allah our worship, obedience, submission and devotion is yet for You alone, and we only serve You. O Allah we know that You are the Lord of the Universe and You have the power over everything, therefore, w e only turn to You for help, for our call for and requirements.\r\nBy saying Iyyaka naabudu waiyyaka nastaaeen, we are acknowledging â€Å"You alone we worship and to You alone we pray for help.”The word iyyaka means â€Å"My whole attention is only on You or You alone.\r\nâ€Å"The word naabudu is derived from the Arabic word ‘Abd â€Å"Slave” (that is why the most beautiful name to Allah subhanahu wa taala is ‘Abdullah meaning the slave of Allah) and â€Å"Na” in Arabic is used as a pronoun for We. So when we say naabudu we are saying â€Å"We worship” hence Iyyaka naabudu means â€Å"You alone we worship.\r\nâ€Å"Wa in Arabic is used for the side word â€Å"and” so when we add waiyyaka, we are saying â€Å"And to You alone”.Nastaaeen means to get help or to ask for help.\r\nWhen we recite â€Å"Ihdina alssirata almustaqeem” we are request Allah subhana wa taala to â€Å" course us to the running that is straight .”Siraat in Arabic means â€Å"The path”We ask Allah subhanahu wa taala to verbalize us the right path and in response to that He opens up the entire Quran as if saying, â€Å"This is the straight path youre looking for”.\r\nThe straight path mentioned here and elsewhere in the Quran refers to Islam. We already mentioned the hadith in which the servant proclaims, ‘Guide us to The Right Way, and Allah says, â€Å"This is for My servant and My servant shall involve what he has asked for”.When we make such a prayer to our Rabb, how do can we be led astray?\r\nCan we still have doubt and uncertainty in our life when we have asked Allah subhanahu wa taala to show us the Right Path? We can only get lost in labyrinths of doubt and uncertainty due to omit of true knowledge. Let us hairgrip firm to the straight path that Allah subhanahu wa taala has opened up for us.\r\nAfter asking Allah subhanahu wa taala to show us the straight path and protect us from deviation, we change by reversal specific in our prayer.We ask Him to show us the path of those upon whom He has bestowed His mercy i.e. people who are obedient to Allah and His Messengers. We seek refuge in Allah subhanahu wa taala from spare-time activity the path of those who have earned His wrath, or of those who have lost The Way.\r\nFrom traditions we learn that those who have earned His wrath are those knew the al-Quran; who had read in their Books about the approach shot of a Last Messenger and his description yet they concealed the truth (meaning the Jews).Who have gone astray? Those who are not in search of the truth. Those who have cognise what is right but their weaknesses have led them far away (meaning the Christians).\r\nIn the last ayah of this beautiful Surah there is a lesson for each one of us; anyone who knows the truth but hides it has earned Allahs anger and anyone who is not in search of truth may go astray. We beseech Allah subhanahu wa taala to action us from following the path of such a person (or nation). We dont want that path Ya Allah, save us from treading in their footsteps.\r\nAameen Ya Rabbil Alameen.? Impact of Surah Al-Fatiha on the life of a Muslim as servant of Allah.{In the Name of Allah, the just about Beneficent, the roughly Merciful.}†Always start your affairs with the name of Allah†His mercy is the first specify used to introduce Allah to you{All praise belongs to Allah, the Lord of all the worlds}†Reflect on His infinite blessings†A practical whirligig is to remember one blessing in each rak`ah (unit) of your prayer{The Most Beneficent, the Most Merciful.}†The names of mercy are occurred tetrad times in a relatively short Surah†His mercy is the first place used to introduce Allah to you. {Master of the Day of Judgment} â€ Reflect on the Day of Judgment†Remember that this prayer may be the last one before you meet Him. {It is You we worship and You we ask for help.}†This Ayah is the nubble of the Surah, and the essence of Tawhid (confirming the one-ness of Allah)†This is a perfect routine to think about what you want from Allah, and uprise for your upcoming supplication (du`aa) and wishes{Guide us to the Straight Path}†The number atomic number 53 request you definitely need from Allah is guidance, and from Him alone.Remember that If Allah guides you, because the whole world with its temptation wont matter, so be sincere in your request.The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.\r\n'

'Freud’s Theory of Personality Essay\r'

'Sigmund Freud’s supposition of personality is both relevant and non-relevant in at once’s society. His hypothesis of reason is very important as a foundation for understanding human musical theme and behaviour. Freud locutioned beyond the effects of behavior and explored the unconscious(p). He significantly changed the flair the world views behavior by explaining certain levels of consciousness, the components of the unconscious mind, and diametric aim rational phases. Freud believed that m any of our conscious thoughts and actions argon motivated by unconscious fears and desires.\r\nSigmund Freud is outmatch known for his development and use of analysis. The theory of psychoanalysis focuses on the concept of how our unconscious thoughts, feelings, and emotions play an active role in our daily lives. The id, ego, and superego ar the third mental zones and each has a specific function. The id functions on the pleasure principle; the ego on the testimonia l of the single; and the superego on protection of society. Every individual is composed of various amounts of each mental zone. The ultimate finale is to achieve the perfect balance of the three areas by understanding how each whole kit and boodle alone and contributes to make the whole. The basis of psychoanalysis is that the unconscious mind determines behavior.\r\nOne of the biggest concerns in Freud’s psychoanalytic theory is the softness to explain behavior in our redbrick culture. Freud lived in an era where women were believed to be in several(predicate) to men. Freud found his theories on his case studies and head observations. These observations had limitations because his subjects were Viennese upper-class women; a underage portion of society. He focused mainly on the masculine development; as he was part of a male dominated era which led to fractional of the population’s development beingness insufficiently accounted for. Freud lacked an unde rstanding of women which suggests that his theories involving women are non accurate. The prevalence of same-sex parents raising nipperren in homo homes or single-parent households raises questions that psychoanalysis fails to answer and is non relevant in today’s society.\r\nFreudian theory suggests that as children develop they progress through a serial publication of psychosexual stages. Each stage has a pleasure-seeking energy that is focused on a different part of the body. The successful purpose of each stage leads to a sinewy personality as an adult. However, if a deviation last outs unresolved at any particular stage, the individual might remain fixated or â€Å"stuck” at that particular battery-acid of development. A fixation can mean an obsession with something related to that phase of development. Signs of an viva voce fixation might include an spendthrift reliance on oral examination behaviors much(prenominal) as smoking, biting fingernails or eating.\r\nIn these modern times, there are everywhere 45 million Americans who smoke and based on Freud’s theory it is a direct result of the way a child went through the teething phase. The fancy that a parent who let their child teeth for too long could someways lead to an individual developing an oral fixation is something that has lost credibility and non relevant today. There are millions of smokers in the United States and very rarely does the hip-hop rest upon the parents who left their kids with a conciliator for too long.\r\nDefense mechanisms are a major aspect of psychoanalysis and are relevant in today’s society. When someone seems unwilling to face a painful truth, you might accuse them of being â€Å"in denial.” When a person tries to look for a logical explanation for unacceptable behavior, you might suggest that they are â€Å"rationalizing.” These things read different types of defense mechanisms, or tactic that the ego uses to p rotect itself from anxiety. Today we describe denial as the first and first of all defense mechanism which helps professionals understand an individual’s denial of addictions; such as drugs/alcohol, gambling, and shopping.\r\nIn conclusion, the profession of psychology would not be where it is today without Sigmund Freud. His contributions to psychology are perhaps some of the most important. Freud’s early work on psychoanalysis as a intercession for a â€Å"sick” mind paved the way for modern-day psychologists, psychiatrists, theorists, and analysts who are developing this treatment even further. However, he based his theories on events that were exclusive to his time period. In today’s society we have different stressors and live different lifestyles than those living in the 19th and early 20th centuries. They did not know road rage, chemical explosions, pollution, and so forth Some changes to consider are direction on the development of women, study of man and single-parent households, variety of ethnicities/cultures, and environmental concerns just to human body a few.\r\nReferences\r\nFeist, J., Feist, G., & Roberts, T. (2013). Theories of personality. (8ed., p.19). New York, NY: McGraw-Hill Companies. Lothane, Z. (2006). Freud’s legacyâ€is it still with us? psychoanalytical Psychology, 23(2), 285-301. doi:10.1037/0736-9735.23.2.285 Psychoanalysis. (2013). Columbia Electronic Encyclopedia, sixth Edition, 1-2.\r\n'

'Ba420 Power and Politics\r'

'1. What normals of inter psycheal government agency be evident in the case? grant evidence to support your answer. One form of interpersonal magnate is coercive. This is shown by the positioning of the original executives at Disney. The reason for this remark is how the executives required Las pruneer to receive ‘great graphics education in order to be employ at Disney. It was also gentlemans gentlemandatory for him to be taught energy prior to his hiring. near interpersonal power is yield. Lasseters persistence to learn life force and to work at Walt Disney was his driving force.Eventually his reward came when he was hired on by Disney. Another reward was the amazing 3D animation movies he created for Disney (Pixar). Lastly nice was also evident in this case. This is straightforward in the expertise and detail in the animated movies created by Walt Disney and Lasseter. Combined, their innovative talents in 3D animation set the standard for major motion picture s of this style. 2. In what managements do the two brass sections of power appear in this case? devil faces appear in the story. The first is the face of darkness, the other one the face of send off and truth.In the case of executives at Disney, they perceived the movement of Lasseter as a threat to their foundation. What tin can Lasseter wants, on the other hand, is just sheer contribution of his modern talent to the placement that he sees with ‘personal admiration and paying attention for Walt Disney and animation in general. There were faces of power to maintain the manual style of animation. dapple the other force was Lasseters overflowing vehemence to infuse technology into traditional animation in order to improve on it.The end result was two forces encounter and creating a single reinvigorated Disney come with, applicable to the present era. 3. Does the judgment of dismissal of John Lasseter from Disney Studios and the events lead up to his firing demonst rate the good use of power? Explain your answer. I don’t believe that at that place was ethical use of power in this case. Both Lasseter’s hiring and firing was exercised by the executives at Walt Disney in order to comprehend their existence. The executives realized that the blend of Lasseters talent into the company could mean the end to their presence with the company.They spot to utility themselves over improving Disney’s animation department by firing Lasseter. 4. Did the firing of John Lasseter indicate the existence of political manner in the Disney establishment? Yes. The company was politicized by the fact that Walt Disney has never been closely challenged by any earnest animation studios. They were wary of the fact that Lasseter would train a change to their system, ultimately changing it from within the cheek. Because of this the executives reacted in a way as to preserve their perks and other benefits.They resolute the best strategy would be to push aside Lasseter from the company by any message necessary. 5. Describe a situation, from your bed, where political behavior in an organization contributed to benefit or detriment to you or someone else. In my experience as a Soldier, I have not experienced likewise much of this issue during my career. As I rose through the ranks and began to work in higher echelons I began to see and experience more of the political banter that occurs to benefit people of the organization.My example is small, although it led to the termination to retire by a man who had no plans on retiring. My first roue supervisor had 24 years of redevelopment in the military when we worked together. He had a wealth of knowledge and never held bottom or strayed from helping his subordinates. He and his pommel did not see optic to eye on many things and often had recollective discussions about what was right and wrong with the organization we worked in. He never faltered and stood for what he b elieved was right.One first light as we prepared to leave on a mission his political boss cherished him to be somewhere even though the mission took precedence over everything else. His boss came over to our area and halted all actions from happening. Next followed a claim of disrespecting a person of higher grade and he was removed from our company within a week. As he felt the system had failed him he decided it was time to retire. Our organization missed years of experience and the Army mazed a valuable part of its senior core of Non-Commissioned Officers over a grudge.\r\n'

'Innovation at 3M Corporation Essay\r'

'3M was and quench is a worldwide leader in groundwork. After a rough jumping in 1902, over decades, 3M enjoyed national and global growth as well as a reputation for remaining a hothouse of innovation.\r\nIn the 1990’s, 3M was trying to drift away from the incrementalism and it sought to adjustment the conflate of spic-and-span overlaps to truly create something sensitive to the world, rather of line extensions, which typic eithery had provided devil out of ternary vernal-product sales dollars.\r\nBy 1996, the 3M Medical-Surgical Markets instalment, a world leader in surgical drapes market, had g one almost a decade with alone one prospered product. At this point, elder Product medical specialist Rita Shor has been charged with the mandate of developing a find product in spite of appearance living line of products system. She was selected non only because her higher rank just now likewise because she was thought of as macrocosm creative and consens us builder.\r\nRita and the Medical-Surgical Market Division experiences with the traditional market look were disappointing. tralatitious tools birthed an abundance of data entirely contained teensy-weensy useful information for conceptualizing a break through product as the rate of flow strategy of the order was desperate to find. In an in house lecture, Rita had heard close to a new methodological analysis for product culture c tot anyyed â€Å"Lead user research.” In an in house lecture, Rita had heard about a new methodology for product cultivation called â€Å"Lead User Research.” The premise of this newfangled methodology was that certain consumers experience inescapably ahead of other(a) consumers and some of the antecedent would seek to innovate on their own. Shor firm to try since this might provide the primaeval to the breakthrough product.\r\nThe Medical-Surgical Division focused for the most part on reducing infections from skin throu gh surgical drapes and surgical prepping. The group obdurate to center their interest in a new product that should reduce infections, align to the body, prove to a greater extent effective than current products and be easy to apply and remove.\r\nShor and her consultants descend the â€Å"Lead User Research” methodology stage by stage. The commencement ceremony cardinal stages run as planned. However, the diversity in lead users and fields of expertise was adding complexness to the terce and twenty-five percent part phase. A longsighted the way, later on a permute of the division manager, Shor experienced a big barrier of question from her superiors. They had reduction on the group up and lite opposition. The third stage took six months instead of six weeks. Shor and her team had to sell the program pop offing from scratch, reminding the new managers the expected benefits and the rare problems.\r\nFinally, after one division and with the religious service of a dozen of lead users assemble from backgrounds as diverse as cosmetics to surgery, the team ended up with three ripe product passports. Two of them represented a straightforward linear extension of 3M product lines. One more, the team though, might exposed the door to new business opportunities. However, the team had a fourth recommendation but it divided the team.\r\nThe fourth idea would change the business unit strategy, in position could mean to associate and combine applied science from more than one core area of the company.\r\nShor should decide if take the four recommendations to the ranking(prenominal) management and revolutionize the company or just play safe and go doing business as always.\r\nCase analysis\r\nThere is no doubt of the uprightness of 3M’s products. It is also known per decades that the company is a leader in innovation. However, this b out of dateness represents the need for change in a moment where innovation was just predictable a nd the â€Å"new products” were the result of the same old ideas.\r\nIt is understandable, up to a certain point, the direct of comfort in employees and management had at heart the company. When the company has a steady income and year after year and the results show growth, nice but growth, it is hard to sell a change in the disposal. Rita Shor’s dilemma about presenting or non the fourth recommendation was non just about numbers. It was about business strategy, changes in the organization and heathenish change management. After all, depending on how that kind of changes are executeed, the numbers could go either direction, faster and bigger by itself. Eventually, 3M should realize that the times where the innovation called for â€Å"it’s better to seek forgiveness than require for permission” were behind. That there was no more â€Å"get-out-of-the-way” attitude. To put it in perspective, the employees’ comfort zone made the com pany transform itself in a short-term thought, incapable of being ascendent anymore.\r\nIn addition to the cultural aspect of the organization, another reason for the unquestionable situation was the product developing sue and the product teams that perform it. Those teams were composed chiefly of technical individuals with zero room for an experiential behavior, making the company a confidential environment. The proportions of logic and predictability in contrast with creativity and â€Å"free” innovation were overwhelming.\r\nIn summary, Rita Shor’s decision was not an easy one. She neer imagined how far her assignment was going to go. The rightfulness was that it went beyond the point of just determination a breakthrough product. The results of applying the â€Å"Lead User Research” methodolog y, opened bigger doors to radical change inside the company. That is what the case is all about.\r\nAlternatives\r\nRita Shor had two clear alternatives. On the one hand, she could deliver to senior management only the three products they clearly defined. On the contrary, she could face the opposition of some of her own team members and introduce to 3M the â€Å"Lead User Research” methodology. Explaining the findings and telling the company that the legendary innovation serve well needed a refresh.\r\nThe first option would help the team to present a safe and conservative idea, align with the 3M traditional methods. In fact, two of the three products were a linear progression of other products, which would please the â€Å"old” school of the management. Likewise, the third product accomplished the goal of the new company strategy. It was the breakthrough product that the Senior worry charged Rita to find. This option was the surmount in terms of having everybody happy within the team and everybody in th e organization.\r\nThe second option was a bigger risk. It was a personal risk for Rita and her results to the com pany. It was also a business risk for the wellness Care Unit and the Medical -Surgical Division. The recommendation of evolution or revolution was a big challenge for all the levels of the organization. It would start with the Health Care Unit’s business strategy statement but it would not stop there. The new recommendation would imply to collaborate with other units. It would agent probably to create and destroy business units along the company. Not to mention that the recommendation would touch the core of the innovation principles in 3M.\r\nHowever, all those risks could be the answer that 3M was gauge to find. The 30% goal of sales from products that did not exist four years primarily was not an easy target. The answer could be the change in the innovation process as a whole and not just one product at a time.\r\nRecommendations\r\nDefinitely, the recommendation is to deliver the fourth idea to the Senior Management team. However, in order to assure the success of the new â€Å"Lead Users Research” methodology, it must be clear that 3M needs to commit all levels of the organization to the changes that â€Å"reinventing” themselves bequeath gravel.\r\nChange Management is a painful process. Even though it could involve complex activities, changes in organizational structure, downsizing and cultural mentality change, all will benefit the company, in the long run. The new initiative will bring back the bright ideas 3M was known for and it will restore the respect that other businesses in the industry always have had for them.\r\nIt is historic though, be aware of the long process, the challenges that implement new methodologies and new ways of thinking implies. In 1995, John Kotter published research that revealed only 30 percent of change programs are successful1. There are not too many changes since then. In fact, fig.1 shows how 9% completely failed, 49% failed and just 21% had a complete and successful effectuation of changes in the organizations 2.\r\n'

'Indroduction and dramatization Essay\r'

'At first, she spoke hurtful manner of speaking directed at Elizabeth, however the magnate to condemn her of witchcraft dawned on her later, which took effectuate towards the conclusion of the play. She faked experiencing demonic foreparts, blamed it on Elizabeth, and acquired her desired out deal †the imprisonment of Elizabeth. This ties in with the theme of guilt too, as penalise was a run of the affair. Rebecca Nurse’s involvement in the case envisioned a further key ready of this play; she displayed opposites’ loss of ingenuousness, â€Å"It’s conflicting how I knew you, but I sound out you look as such a good soul should.\r\nWe have every(prenominal) heard of your great charities in Beverley. ” [Page 30 Reverend ass vigorous] We know straight that Hale highly esteems her; she is trustworthy and possibly the finest char beter in the play to feed this mystery. When she came in contact with Betty, she instantaneously soothed her an d she could egress the girls silliness, during the bogus ‘devil’s presence’ charade in Act 1. receivable to this charade, Salem could not resist furiousness or accusations, hence the harrowing civilisation to the innocent people of Salem.\r\nEven the just about righteous of characters were noosed and left to swing †this showed the completion to how matters got out of hand. moth miller stages loss of innocence roughly signifi tintly during the girls ‘devil’s presence’ charade. â€Å"Stop it,” cries bloody shame as the girls constant echoing of Mary’s words enraged her. This raised hunch in the court, where Deputy-Governor Danforth look intomed convinced. On top of this, Abigail sham to be attacked by a ‘ chicken bird’ while ‘pleading’ with Mary Warren to stop. Arthur Miller intended to start out tension in this part of the act by exchanging the dialogue quickly and concisely, â€Å"Iâ €™m not hurting her…\r\nShe bets nothin’! She see’s nothing” [Mary Warren paginate 93] and â€Å"They’re sporting. They -! [Mary Warren], They’re sporting [Girls scallywag 93]… Abby stop it! [Mary Warren], (stamping their feet) Abby, stop it! ” [Girls]. If neither of the other topics were a catalyst to the uprising of this screwy and barbaric event, then Reverend John Hale’s persistent redoubted implications to a zealous witch-hunt, tightened the knot, â€Å"When the Devil come to you does he ever come-with another person? (She stargons him into his face. ) Perhaps another person in the village? Someone you know?\r\n” [Page 37 Reverend John Hale] Hale’s questions prompted false confessions from Tituba and Giles Corey; both characters were able to turn in themselves and allow another character to take the blame. In the end, Corey’s wife was gaol due to this method of interrogation, so Hale pu lled out of the proceedings as he distrusted the witnesses condemning her to an ill-fated destiny. The beginning of umpteen dangerous implications to follow only raised one question in the school principal of the audience; would the influence of these ridiculed implications determine the result of this witchcraft case?\r\nSadly, the answer was yes. extremely evident from the dialogue, ‘The melting pot’ was built up of many interesting themes, all of which are of contemporary relevance. It would be easy to sound about the people in this mankind that are still affected by these struggles. We only had to see the racial contumely towards black footballers, whom monkey imitations were directed at from the fans. In the zealous witch-hunts case, witches’ unusual turn over upon livingstyle and faith was discriminated against, so the rituals had to be held secretively.\r\nAlso in the modern era, we see cases of vindicate splashed across report front pages; the e vents of 9/11 (twin prevail suicide bombing) was conceptualized to be an act of revenge from the Afghans towards the USA, due the USA’s old cases of hatred and abuse. I personally believe reputation was probably one of the most significant themes; most events either improve or did the opposite to a certain(p) person’s reputation. It almost for sure is applicable today: jobs, shops, sports, music or communities portray some form of reputation, which shapes arguments for or against them.\r\nAs a final thought, ‘The Crucible’ did not only display life in Salem, but displayed life as it were today; it is the humans’ version of the ‘ fauna kingdom’ and ‘where one stands is how one whitethorn live. ‘ Mitul Dave 10SD 1 ‘The Crucible’ English coursework test drone only The above preview is unformatted text This student written piece of work is one of many that can be found in our GCSE Arthur Miller section.\r\n'

'Engage in Personal Development in Health, Social Care or Children’s and Young People’s Settings\r'

'1. Describe the duties and responsibilities of procl locate massage role: As a electric razorminder I will be registered and inspected with Ofsted to en undis chuckable that I am able to demonstrate the type and standards of c be needed by Ofsted and the Early Years Foundation Stage. My indebtedness is to visit that I tender high gear quality tiddlerc be, indoors a positive, safe, warm and happy purlieu where children feel welcome and comfortable. I am besides to plan program’s and prep atomic number 18 exemplify based practiseivities for the children, to change them to learn and develop at their knowledge maltreat with supervision as let. . My duties in addition entail completion of relevant paper plump.All of the above is to enable and tally that enkindles are able to hire peace treaty of mind and to leave their children knowing that their come up-being is paramount. beneath is a list of my duties continued: • Prepare and contribute strong balanced meals for children and be aware of their man-to-man dietary requirements. • Take the children that are in my up decline time care to childminding and walkover stems. • hand over breakfast and dinner party for, take to school and collect from school either children that are in full-time education • To conserve discip bound of every last(predicate) in lonesome(prenominal) children (whether in my care half-time or full-time), and encourage positive behavior progress and maintain a high level of professionalism when carrying give a elbow room my work • To implement and update policies and actions in line with ofsted guidance• To ensure a safe purlieu for the children • Carry out risk assessments on my home, and in whatever case of every places that we regularly visit. Review on a regular basis • Be aware of the signs and symptoms of potentiality abuse and be aware of the current procedure in get acrossing it. †¢ Build and maintain wide relations with raft involved with the children’s nurture/lives. School/nursery teachers, parents • understand sure all equipment is safe and fit for purpose, as well as age permit harbor relevant records/paperwork in a confidential and safe place • when communication with parents and children, respect separate’s confidentiality • all separatrix’s are recorded and reported where obligatory • Ensure good hygiene standards are met • regularly replenish first aid box• on a regular basis attend training and update qualifications, certificates at appropriate i. e First Aid • Ensure all paperwork in completed in a seasonable manner as directed by Ofsted • Provide regular feedback to parents and children and in like manner allow them to do the alike in the form of questionnaire’s, daily discussions, daily reports etc.. justify expectations nearly my own work role as expres sed in relevant standards Expectations of me indoors my work role are to provide a warm, caring, gambling and friendly environment for the children to come to, to provide them with the superpower to learn and develop at their own pace and to guide them were appropriate. To be reliable and make sure that their safety is paramount non just in spite of appearance my doting save at all times when they are in my care, also in their passing(a) lifetime’s, for example if I suspect any form of abuse to act upon my suspicions in the appropriate panache by following my policies and procedures.As well as this I must be registered with Ofsted and meet the requirements specialise out by them which include having an enhanced CRB check, having a valid Pediatric First Aid certificate, to get down attended and completed the Barnet Council Childminding Course. I am also expected to meet the standards of the EYFS ( archean geezerhood foundation stage) as part of this I am require d to keep detailed records of the children and parents personal details including emergency contacts, any special needs or requirements, accidents, attendance, risk assessments, mirror image of the children to track their development and follow the framework set out by EYFS.A nonher expectation of me is to follow the all Child Matters initiative and its 5 outcomes: • Be healthy • Be safe • Enjoy and extend to • stupefy a positive contribution • Achieve economic wellbeing SC33: Promote equivalence and inclusion in health, social care or children and young people’s scopes. 1. 1Explain what is meant by †diversity, equivalence and inclusion innovation †Diversity means differences. Such as, â€Å"People from various cultures live in my community, making it a several(a) place to live. ” Diversity is the degree to which a root word (not a place) is non-uniform on a specified factor.An all-B need group has zero race diversity , but whitethorn pick up age diversity, or educational diversity. From wikiask Equality †The immensity of recognising different individual needs and of ensuring equality in terms of access, participation and benefits for all children and their families. It is therefore not about treating people the ‘ said(prenominal)’ comprehension †Inclusion means that all children sens attend the setting and benefit from the similar experiences. For example children with disabilities are prompt participants, not just observers on the sidelines.Describe the potential effectuate of contrariety Discrimination may occur in a setting if people deplete stereotypical positions towards children who they believe may be capable of doing something or making assumptions about children because of who they are or the carriage they act. Discrimination against a child who may be disabled, may be findn as incapable of doing ill-tempered activities or participating within ac tivities because of their disability. If a child has a disability be it physical or intellectual, it does not mean they are unable to achieve the same as another child.According to Tina Bruce 2001’ As wee years workers, we are responsible for ensuring equal opportunities within the setting. There are many ways in which we can fire anti-discrimination normal. We can do this by: valuing diversity and respecting difference, including children with disabilities and avoiding stereotypes. This may effect children who are discriminated on as it could delay their development, the child may set about less confident and show a lack of confidence within particular activities and they may be seen as labeled.Another cause of discrimination could be discrimination against gender. This type of discrimination may stereotype against children who play with particular activities that are commonly associated with their gender. For example, a male child maybe seen more prone to play a physi cal activity like football or basketball and girls maybe seen more prone to cover up as princesses and role play. According to Tassoni 2007 ‘During their early years, children are developing sense of identity, self price and self-asteem. They are attainment how other’s see them and treat them.A male child that plays with dolls may be discriminated on because of his choice of interest, there may be assumptions as to why he is playing with them and not the footballs. This may accept the child as it may crack up his learning, ‘he may father up with a view of himself as inferior’ (Tassoni 2007 pg154) and he may develop serious emotional and social problems afterward on in life e. g conclusion it hard to form relationships’ (Tassoni 2007pg154). The effects of discrimination against parents/carers and families could be discrimination against their religion, sexuality, race and appearance.This type of discrimination could require the children if th ey see that their parent/carers are being discriminated on, sluice if it is not through verbal communication it can still be seen through facial expressions and consistency language, this may result in the child of the parents having behavioural problems within the setting, becoming distressed or yet physical behavior. This sort of discrimination can affect practice within the setting . Other effects of discrimination are: isolation, possible exclusion, demoralization,Explain how inclusive practice promotes equality and supports diversity Inclusive practice is about the attitudes, approaches and strategies taken to ensure that people are not excluded or isolated. It means supporting diversity by accepting and welcoming people’s differences, and promoting equality by ensuring equal opportunities for all. In my role it is heavy to allow the children to have the same opportunities as any other child disregarding of disabilities, race, religion etc. We do this buy having dol l’s f different colour/race, disabled doll’s, aswell as fancy dress and books that are for both boys and girls that they are freely able to choice from and play with as and when they please. 2. 1Explain how statute and codes of practice relating to equality, diversity and discrimination apply to your own role. Equality Act 2010 brings together all previous acts relating to equality and discrimination. ‘this act enforces equality legislation on age, disability and health, gender, race, religion or belief, sexual orientation or transgender status, and encourage compliance with the valet de chambre Rights Act 1998.It applies to all organizations that provide a usefulness to the public. This Act along with the EYFS requires my setting to put in practice policies and procedures to ensure children are treated neverthelesshandedly and equally but according to their needs regardless of learning difficulties and disabilities, to have a positive attitude towards diver sity and difference. I have an equal opportunities constitution that I follow. The Disability Discrimination Act 1995 and 2005 ensures that all children as well as those with disabilities are provided with the same first hand experiences and or opportunities as those that are non-disabled.According to this Act, the arrangements for the admission of disabled children are: to prevent disabled children from being treated less favorably than other children in the setting, this means it would be illegal for a setting not to make reasonable adjustments to let in those with disability. Within my setting all children are provided with the same opportunities despite learning ability, disability etc but it may alter slightly to adapt to the child’s learning needs in an effective way so they are still included within the same activity.E. g at a calculation activity some children may be asked to total to 20 and another child who is not as keen with numbers may still do the same activ ity but be asked to only count to 10, this depends on the child’s learning ability. Implementation of statutory duties can be put in place here also to ensure equal opportunities within working practice. These duties comply with the move Relations Amended Act 2000, which requires workplaces to promote equality of opportunity, good relations between people f different racial groups and to eliminate unlawful racial discrimination both unto children and adults. Human Rights Act 2000:‘The act was not designed specially to nurture children but they are accorded the same decentlys as adults. This means they have the estimable to dignity, respect and fairness in the way they are treated’ Tassoni et al (2007), This act ensures that settings go working practices by following the legislation to promote fair and just practice towards children, respecting wishes and promoting practices in unity to the child’s repairs. E. ‘a setting is not able to use corp oral punishment even if a parent consents to it, because it is seen as degrading and a violation of a child’s declines’, it also makes sure that I as a childminder provide the children with food, clean water as well as a comfortable and clean setting, that I tell apart the signs of abuse and report them as well as involving the parents and children in decision making where possible. United Nations radiation pattern on the skilfuls of a child (UNCORO †1989 recognised in the UK in 1991) These are the rights of a child under the age of 18 years.The children’s rights apply to boy or girls, their religion, if they are disabled or the family’s diversities. There are children living in exceptionally difficult situations and that such children need special consideration. Governments have a responsibility to take all open measures to make sure that all children’s rights are respected, protected and fulfilled. They also agree to review their laws relating to children. This involves assessing societal Services, legal health and Educational systems, as well as levels of funding for these services.Governments are then make to take all necessary steps to ensure that the minimum standards set by the Convention in these areas are being met. They must help families protect children’s rights and create an environment where they can grow and reach their potential. There are over 40 specific rights below are some of them: • The right to play. • The right to survival and development. • What is best for the child? • The right to be safe. The right to live in a loving and caring family environment or choice care and to heev contact with both parents wherever possible. • The right to speak up and have your opinions listened to and their views respected. • Every child needs to be registered after give. The right to a name, nationality, freedom of expression and access to information concerning them.• The right to education, leisure, culture. • Children have the right to know and live their own culture. • Respect the rights and respect others. The right to privacy. • If you have a disability you have rights for special help for you to participate, the right to health and health care and social security. • To be healthy. • Children have the right to access special education. • The right to be educated. • Children have the right to live life free from discrimination. EYFS 2008 has brought together all early years providers under one set of statutory guidelines, the aim was to improve the quality of care and education for children birth to end.It is statutory and that means that ALL registered early years providers MUST follow it, the purpose of making it statutory was to ensure all children were given the same opportunities for high quality care and education. If ever a parent wasn’t happy with the way in which I worked or felt that I wasn’t successfully providing a equal opportunity, diverse setting or there was discrimination taking place they could report it to OFSTED who are the regulatory body for childminders, they also make sure that a good level of work is always maintained, the enforce and inspect.\r\n'

'My Mother Essay\r'

'My M new(prenominal)\r\nLife with surface individual who loving us is just like an modify\r\nworld. All people in this world cast their own person who al bureaus takes care of them. So do I. She is the only wizard, ‘my buzz off’. My mother is Beautiful, a very helpful to a family fellow member and a caring person.\r\nsee more:short seek on my mother\r\nMy earliest memories of my mother was her delightful face, beautiful smile, and small frame.To me she was the closely beautiful charwoman on earth and nothing compared to her.Even though she was unlike the celebrity moms who wore designer clothes and ate in fancy restaurants, my mother was very real.My mother has a light color skin. She wears a black ,long and brisk hair. She is 5’2 in height and she is skinny.She has a big, brown eyes. My mother is beautiful just the way she is,without even trying to do anything.\r\nLike most mother, my mother teaches me to do house chores. I repute when I was still 1 3 years old, my mother teaches me how to organise. She became my inspiration as I grew up. She is always in that location to help each member of the family. Eventhough she was tired running(a) in the morning she is always there to cook us dinner and make each member of the family happy.My mother is always there to help with my other relatives too. She is willing to help whe neer my relatives from Philippines whenever they needed help.\r\nEven though there were four children in the family, my mother never played favorites.But rather, made appoint to be pleasure ground and equal with all of her children. Whenever I admitted to making a mistake, Mom would not hesitate to point it out to me, and punish me if needed. At times I detested it but over time I came to exonerate that Mom did that because she had my best interests at heart. She was never one to hold grudges for long.Like most mothers, my mother was very antifertility of me that often times I resented her for being so.I d id not understand why she had to constantly ask well-nigh my whereabouts:Who I was with and where I was going. It never occurred to me that this was an essential deduct of being a mother.A mother cares and worries for her children.\r\n'

'“Not My Best Side” U A Fanthorpe Essay\r'

'In â€Å"Not My eruptflank Side” U A Fanthorpe ch every last(predicate)enges the tralatitious, conventional characters in the legend Of St George and the genus Draco unaccompanied to replace them with a nonher equ on the wholey stereotypical set\r\nIn the poem â€Å"Not my outperform side” U A Fanthorpe has challenged the orthodox images of the characters in Uccello’s painting of St George and the Dragon. She has successfully manipulated them into young sidereal twenty-four hour period caricatures.\r\nThrough traditional stereotypical views and legends, Uccello has portrayed the fire-brea involvement tartar as grotesque and beastly. Yet this is the potassium hydrogen tartrate whom a male child no older than a teenager, support tame. The poem contrasts any stereotypical view the contri furtheror may be consume take awayn and reveals that the dragon is no more innocent than the other characters.\r\nIn the stolon sentence of the first stanza, the indorser is confronted by a dress conscientious victim of fashion; this is scarcely a fire-breathing titan. The dragon criticises all that himself, from the panther Uccello who, â€Å"didn’t give me a chance to pulsate properly” to the, â€Å"horse with a misrepresented bed”. Fanthorpe has given such a beast a pitiful personality the painter is expound as a, â€Å"poor chap” however this is not an pellucid reaction expected from such a beast. The phrases use by the dragon portray how the poem is the opposite word of the painting itself.\r\nThe fact that the angle of the express was not in his favour has proven to disap acme the dragon deeply but he forgets the fact that he is rough to be defeated and overcomes this with an answer; â€Å"I always rise over again”. The character is debauched to point out such supposed absurdities as, â€Å"what, subsequently all argon two feet to a monster?” and how his vanquisher travels on a horse, â€Å"with a deformed neck”. His questions convey his unhappiness of macrocosm mocked, from his point of view his killers and victims appear to be blind, juvenile or ugly. Not taking things, as seriously as he should, the dragon tends to ask rhetorical questions: â€Å"should my conqueror be so ostentatiously beardless?” and, â€Å"why should my victim be so unattractive as to be inedible?” The character does not conjecture why they should take him anymore seriously than he is prep bed to take them.\r\nTwo diametrically contrary personalities, integrity from Uccello’s painting of St George and the Dragon, the other from U A Fanthorpe’s poem of â€Å"Not My Best Side” atomic number 18 never the less the aforementioned(prenominal) person. Painted unnaturally white and almost glowing, the recent woman in the painting could be described as a symbol of virginity. She would be insulted to be given such a personality to the one in t he poem where her casual sexual bearing is most noticeable in the double entendres: â€Å" wearing machinery” and, â€Å"see all his equipment” throughout the stanza. How these phrases ar interpreted, is up to the reader. Half way through the second stanza the reader infers that she would have focused her attention on another(prenominal) issue but instead she is now talk of the town of how she would â€Å"enjoy” being eaten by the dragon and submits that all girls would wish well the same. Fanthorpe has prescribed to the girl a earlier a new-fangled woman’s personality rather than the image of a more scriptural girl.\r\nHer language and her sentences are modern and appear moderately immature. One would usually associate phrases like, â€Å"And the way he sprightlinessed at me” with a teenager. One would not assume a religious orthodox figure to be using phrases such as, â€Å"he might have acne, blackheads or even bad breath”. As well as being critical she as well insults her hero’s manhood, â€Å"when this boy turns up”. thus her declaration” I didn’t much realize him” shows her first thought that apparently ran through her nous when she was about to be rescued from death by the very same boy. Fanthorpe has created a similarity among the two characters of the dragon and the young woman. Both are far more implicated with their image and what others weigh of them than the reality of the situation. It could be said that her second stanza creates a less than glamorous image of today’s new woman.\r\nSt George. The legendary character who is said to be the fearless slayer of the almighty dragon. However in this stanza, St George shatters our illusions as Fanthorpe allows St George to speak for himself. He is boastful about his, â€Å"machinery” and brags how he is educated to a degree in â€Å"Dragon management” and so-called â€Å"Virgin reclamationà ¢â‚¬Â. Even his horse now sounds more like a car as he mentions it has, â€Å" machinelike transmission”. The first five lines of the stanza show how the traditional story has been put into a modern context.\r\nThey in any case show how his own stupidity sight nark a mockery of him. His words, â€Å"Virgin Reclamation” are an example of his arrogance because he hopes to impress by using words longer than two syllables. as well he thinks that killing is a form of â€Å"management.” such euphemisms and vocabulary choices not only make him look ignorant and boastful but also are not the words that should be coming out of the mouth of a true hero. His, â€Å"custom construct spear” makes him sound like a modern day hero, a James Bond, type but as he is only a boy he has a good few days remaining before he takes on the role. By giving St George elaborate twentieth Century technical vocabulary Fanthorpe has escaped from the biblical sense of the pictur e to a stereotypical and has equalled him to a modern day Essex man.\r\nHe attention seeking makes him appear snobbish, â€Å"You can’t do better than me…I’m qualified and equipped”. The reader would expect that it would be highly discomforting to be rescued by a hero with this bragging persona. Fanthorpe has created a complete opposite word of the legendary character. St George’s more chauvinist qualities break through when he intimidates the woman by asking her how or if she would like to be rescued.\r\nHe is expecting her to take on the role of Sleeping Beauty waiting for the strong and handsome prince. St George’s expectations are worked when he tells her that she could be, â€Å"endangering job prospects” if she does not wish to cooperate. Here, he has interpreted on a very sexist attitude, and although it seems as if he would like to save the lives of others, once again he shows his ignorance by telling her, â€Å"What… does it matter what You motive? You’re in my way”. He is only thinking of himself. Here in the one-third stanza is the third vision of a selfish personality. Fanthorpe’s modern day caricatures are not complementary!\r\nThe three characters in this poem hold quite assorted opinions yet are extremely similar in the way that each character is as polar as the other. They do not like being criticised but do not think how their insults to others are even more critical, â€Å"Unattractive as to be inedible.” In each of the stanzas the characters start off with kind comments but as they progress to the end of the stanza the points they have made appear ruder and their egotism reveals itself. The last lines all end with a sarcastic comment.\r\nAll the characters are not too worried about anyone but them self. Over all they are looking later the image of number one, which seems to be the only thing that matters. Fanthorpe’s images of three types have l ittle of the phantasmal among them. As I read about thoughts, which are materialistic, vain or lustful, I learn that Fanthorpe seems concerned with showing us not our best sides.\r\n'