Speech Sample free essay sample

I remember till the words of Appeaser Public School victims: C. .. *-o Dear Sir, We are not honest, not sincere, we are corrupt, we are disobedient, we are not diligent and we dont love our country. Thats why we are backward and UN-developing in the world. We are not united as one nation, and we are not still wake up. The great thing in the world is not much where we stand, as in what direction we are moving. We are wasting our time, wasting our energy, wasting our money on unnecessary and useless things. There is recommendation favoritism and wealth instead of merit.IS ,ASS Dear Audience: Alexander pope said that charms strike the sight, but merit wins the soul: Merit will change our country, merit will eradicate common people problems, merit will provide justice and merit will develop Pakistan economically, socially and politically. Pakistan is not a poor county; its billions of dollars are in foreign banks. We will write a custom essay sample on Speech Sample or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page If we use that money, than it is equal to the 30 years budgets of our country. For any change in the country, first of all there is need of change of our character. We must be optimistic and solely ready to trudge. ASS Our Allah almighty, Holy Quern, Holy Prophet (PUBIC) and all people will bring change for this sorrowful land Pakistan. Everybody must care of others without a sense of caring, there can be no sense of community and change. Our nation is a great nation. It will never be defeated.

Snow Falling on Cedars essays

Snow Falling on Cedars essays Video: Snow Falling on Cedars Snow Falling on Cedars the movie was beautifully filmed and I enjoyed it very much. The way they captured the feeling and scenery of San Piedro Island was almost perfect. To me it painted a perfect picture of what it was like living during that time on The movie was different from the book, although there was not a huge difference. The movie for example, had a different name from Kabuo. They changed his name to Kazuo. I do not know the reason for the change, and to me I really didnt think it was necessary. Another change that I picked out was that some of the war stories and sexual parts were not included in the movie. The book gave a more detail and intimate experience of war and sex. The only major war scene the movie did depict well was, Ishmael loosing his arm during a battle. A possible reason for the director excluding some of the war scenes would probably be because of a time restriction. Even thought the director did remove some of the scenes, I still thought he was able to show the audience The thing that I was especially impressed with was the flashbacks. I thought Ishmael flashbacks were brilliant, and very accurate. The one that stuck out the most were the pictures of Ishmael and Hatsue playing together along the beach when they were kids. The flashbacks play a major role in the story, and the ability of the director to bring the flashbacks into the movie made it a lot more and enjoyable and easy to understand. The book and movie have there differences, but to really enjoy the story of Snow Falling on Cedars you should read the book. In contrasting the book and the movie I have come to think that the book had a lot more details in it and very descriptive, and the movie had did its best to depict the story, I enjoyed them both. ...

International business .....what relationship, if any exists between Essay

International business .....what relationship, if any exists between business processes and culture - Essay Example Business processes are therefore dependent on the culture within which the business operates which gives the business environmental acceptance and adaptability and therefore giving the business a performance measurement tool. Culture has in any case direct effect on implementation of projects hence their success or failure. Since process business projects require activities that are complex and cross-functional it follows that the success or failure of such projects lies in how the company and its stakeholders respect the shared values and beliefs. Culture tends to link the producer and the consumer at the market level through a mutual interaction and recognition of the values and beliefs shared between the producer and consumer of the product or service. It should be notable however that since consumer values and beliefs is exponentially elastic and depends on their perceived value of the product or service placed in the market it is for the companies to adjust the business process alongside the consumer national or global culture. It is therefore true to say that there is a strong relationship between culture and business process which is manifested at the meeting point in the market.

Reflective Teaching in Teaching and Learning or Chilldren's Literature Research Proposal

Reflective Teaching in Teaching and Learning or Chilldren's Literature in Victorian Period for Teaching in Singapore - Research Proposal Example Overtime, other philosophers have become instrumental in developing the theory of reflective practice and among those notable are John Dewey (1933) and David Schon (1983). Dewey, much influenced by the Progressive Era of his time, employs the scientific process of generating and testing hypothesis as vital components to reflective thinking. Half a century later, David Schon revolutionised the concept of reflective practice emphasising the importance of context and experiential knowledge for continuous improvement. The integration of ideas from these two theorists is evident in current reflective practice literature. Reflective practice is borne out of the basic premise that changes in an organization starts within each individual. It is regarded as a â€Å"meaningful and effective professional development strategy† (Osterman and Kottkamp, 2004, p. 1). Although the goal remains synonymous (the development of individual competencies leading to improved organizational performance), reflective practice offers an alternative approach to traditional professional development approaches. The emergence of reflective practice in the educational setting, as discussed by Osterman and Kottkamp (2004), was a response to the failure of educational reforms to effectively address the need of academically and socially preparing students to meet the challenges of a rapidly changing world. Educators on a daily basis â€Å"routinely juggle multiple tasks, process information on many levels, manage a continual stream of interruptions, and make on-the-spot decisions to meet the changing needs and demands in the teaching environment† (York-Barr et al., 2006, p. 2). Though teachers are guided by their knowledge, a significant margin of uncertainty accompanies their practice as a result of unpredictable circumstances that require spontaneous responses. The reflective practice

History Essay Example | Topics and Well Written Essays - 500 words - 68

History - Essay Example Discovery of the New World by Christopher Columbus also made people question existing view of geography by Ptolemy (the world is flat). These discoveries spawned a scientific revolution as it spurred new questions to be asked. There was much resistance to new discoveries because the people were skeptical of these discoveries and would rather stick with their old beliefs. But perhaps more importantly, resistance came from the Catholic Church because ideas from the scientific revolution challenged their hold on the masses by using faith and superstition. In other words, scientific discoveries threatened the social, economic, and political order based on religion, as Christianity was often the central coherent ideology in many European societies. The people would naturally tend to question the authority of the Church because there were now being offered scientific explanations based on reason and logic for many natural phenomena like lightning (just a form of electricity) and not an act of God. The scientific studies by Copernicus in 1543 theorized the Sun to be the center of the solar system and not the Earth as had previously been taught. This striking departure from past beliefs made people realize not to accept dogma as truth anymore; science started to challenge the many ideas of religion. The Enlightenment is also called as the Age of Reason and it was influenced by the Scientific Revolution in the sense every observable natural phenomena has to have an underlying scientific, logical explanation for it. The Industrial Revolution was similar to the Scientific Revolution because it altered the way people think and perceive the natural world. In other words, it was a big paradigm shift for them and society in general. In particular, capitalism destroyed the old feudal order in which the wealth of a person was derived from ownership of vast tracts of land with many people or serfs serving in bondage as peons. The old pattern or business model (paradigm) of

The Concept Of Spirituality Sociology Essay

The Concept Of Spirituality Sociology Essay That Religion has both a positive and negative effect on human behaviour is widely accepted (Batson, Scoenrade and Ventis, 1993; Paloutzian and Park, 2005; Zinnbauer and Pargament, 2005). Psychology has an important role in understanding the basis of belief, experience and behaviour, (Emmons and Paloutzian, 2003), which suggests that how it is taught and how power is apportioned should be carefully considered particularly if, as suggested, religions are authoritative spiritual traditions. Despite clear importance and contradictory effect on human behaviour religion remained a fringe research area for the first seventy five years of the 21st Century and furthermore it was nonexistent in the research activity of Psychology between 1930 and 1960 (Emmons and Paloutzian, 2003; Gorsuch, 1988). A suggestion for the non evolution of the study of religion suggests that the emerging new science wanted to distance itself from its philosophical fathers and their occasional radical theories about religion, in all its forms were not necessarily compatible with the modernist scientific paradigm that was emerging (Gorsuch, 1988; Hood, Hill and Spika, 2009). In addition Emmons and Paloutzian, (2003) commented on their tendency to avoid taboo subjects. Despite the fact that religion was ignored by psychologists, societys changing attitude towards religion has been cited as having occurred concurrently with two historical events. Durkheim date claimed that both the French Revolution and the Industrial Revolution which also marked the rise of democracy and personal freedom, instigated the breaking down of the social classes which governed religion thus leading to the new society questioning of blind faith, (cited in Pals, 1996). The hippie era which emerged in the 1960s opened up new possibilities to a rebellious youth that initiated a societal turn to new age thoughts. Roberts (2004) suggested this to be a secularisation in the evolution of religion, since the pre-industrial age had been a period when religion was regulated by governing bodies, whilst the industrial era featured a religious comparison with other organisation and finally the post industrial era marked identification as spiritual rather than religious. The post indust rial age also marked the establishment of religion as a personalise system of meaning which suggests this was the beginning of a transformation of religiousness; however, the scientific establishment had not transformed its views of religion and spirituality. McPhillips (2002) considers this return to spirituality in the form of new age and religion as a reaction by society to secularisation and a societal search for re-enchantment which has been lost through individualism. However spirituality is still being viewed from the western perspective and does not explain the transformation of what is practiced. Furthermore it also assumes that eastern religions which are newly practiced in the west retain the same original meaning and are expressed and practiced the same as by the original practitioners. When the study of religion did re-merge in the 1960s with a new group of researchers their prime interest was prejudiced behaviour rather than religious behaviour it marked the rise of th e measurement paradigm which became the main method of study of religion. Problems do exist with the study of religions and spirituality. Gorsuch, (1988) suggested research in religion is at high risk of personal distortion. The lack of development demonstrates that the study of Religion has been socially managed, which indicates that politics are a factor, implying that the study remains in the realm of imperialism despite the general consciousness moving on as suggested by Durkheim (date cited in Pals, 1996). The effect of a personal agenda is again indicated through the resistance to the addition of spirituality within the title of APA division 36 psychology of religion (div 36). Its rejection is not based on empirical evidence but rather a claim that spirituality is fashionable (APA div 36, 2005) and has not amassed the same large body of evidence that its religious counterpart has done and therefore did not duly desire any credit. However, the western concept of religion marginalises spirituality, which includes much older eastern religions but again without empirical evidence (Dubuisson, 2003). The fashionable term new age, which is often the banner under which spirituality is defined has in response to this emerging negative view, moved away from the use of new age according to Lewis, (1992) who further suggests that no new label should be found. A move away from the new age concept however could have both positive and negative effects on the study since it will allow the integration into spirituality of suitable forms of belief and experience however without the label they are difficult to locate . Interestingly Humanist psychology Div 32 puts a far greater emphasis on spirituality and bifurcates it from the supernatural, which it claims is the domain of religion (Elkin, 2001). Another key factor which needs to be considered when studying religion is a participants susceptibility to answer questions according to societal expectations or norms that is not only in relation to practices but also regarding personal experiences, (Batson, Scoenrade and Ventis, 1993). The study of religion became mainstream within psychology by the 1980s which was marked by a plethora of books being published however spirituality didnt emerge in mainstream research or in the title of any published books until the year 2005. Furthermore, Lewis (1992) suggests the overall consciousness of the general public has altered and this change has escaped the attention of psychologists who find it easier to conduct inventories within defined groups rather than addressing the general alteration of spiritual commo nsense ideas. This general change in the consciousness has led to a crossover of the distinction of what is practiced such as following a traditional religion and practicing yoga. Without taking this change into account inventories are flawed. However what one person defines and argues to be rational could be another persons irrationality, (Gorsuch, 1988) which is particularly important when considering these scales since the subjectivity of rationality is particularly true due to the complex nature of religion and spirituality. Furthermore as cited in Gorsuch, (1988) Colins (1986) suggests that a neutral objectivity of religion is difficult particularly since neutrality for some religions is regarded as being anti-religious. A further issue is that experience is also subjective and ill defined, (Hood, Hill and Spika, 2009). For some individuals it is considered to be out there and tangible whilst for others experience includes what actually occurs within the mind, (Reber and Reber, 2001). Gadamer defines being experienced as radically undogmatic The man knows that all foresight is limited and all plans uncertain. In him is realised the true value of experience. Further experience is defined as, openness to new experience and symbolic of a search for new knowledge lack of expectation of having attained ultimate knowledge. (Gadamer, Weinsheimer and Marshall, 1989 p351) In the past twenty five years the study of Religion has flourished (Emmons and Paloutzian, 2003) and is often added as a defining variable in much empirical research, (Gorsuch, 1988). This is true particularly in relations to mental and physical wellbeing as Emmons and Paloutzian, (2003) suggest the applied areas of clinical, counselling and health have taken the lead in the study of links with religion which has instigated a move forward in the understanding of the importance of religious and spiritual behaviour in relation to physical and mental health. However the study of religion in relation to social psychology is relatively new (Emmons and Paloutzian, 2003) since little is known about why or how people are religious or spiritual or about the criteria by which their choices are made and as a result the understanding of experience has not improved per se. The experimental approach assumes that social situations are always objective and concepts such as Religion, and religiousness are out-there waiting to be measured with religion as the umbrella term. Spirituality, which is considered more as an individual quest, is marginalised and considered to be associated in some unknown way to religion but it is far too subjective to be studied scientifically. Critical social psychologists however, suggest social constructs are always subjective even when a person is mindlessly acting according to stereotypical societal norms and heuristics, furthermore it is their claim that social norms have been purposefully created and are evolving throughout history (Stainton-Rodgers, 2003). Formalised religion requires group cohesion and cannot exist without society (Pals, 1996), and it was Freud (1927) who suggested that the individual is the enemy of society since society flourishes when individuals suppress their personal wishes which further indicates why spirituality is marginalised within traditional religions. The individual pursuit of religion is further criticised by the suggestion that the quest for spirituality outside the framework of religion is motivated by narcissism, (Hood, Hill and Spika, 2009) however, the humanist approach considers the innate core of religion to be the spiritual experience which is dressed up in the language and symbols of a culture or belief system (Elkins, 2001). Experimental researchers further claims that personality, attitudes and identities are stable and discourse is a true reflection of them. Even though a database search reveals more than 1000 papers relating to religion, it is rarely the focal point of the studies and often only one item measurement is used, (Gorsuch, 1988) which doesnt take religion seriously and rarely features in a review of the literature thereby suggesting even more un-quantifed research is available. Using ,the method of questionnaires the measurement paradigm created 125 inventories, (Hill and Hood, 1999) to define and classify religious aspects and activities with a view to understanding religion and spirituality more fully, however much confusion still remains and the number of different inventories furthers this confusion. Rather than consolidating existing research, researchers have devised new inventories instead of adapting old ones which suggests that each paper is based on a different definition of religion, (Emmons and Paloutzian, 2003) therefore due to a lack of consensus there is an excessive amount of data available but virtually no theories have been formulated. Hill, (2005) suggests that no new scales should be created until greater clarity is understood. This range of scales has increased an understanding of conventional western religious behaviour, however an understanding of spirituality and experience can only have decreased since it is more subjective in natur e and when taking into account it more ancient origins. Zinnbauer and Pargament, (2005) observe that spirituality encompasses not only religiousness but also many other concepts of spirituality both formal and informal. What can be established from this lack of consensus is that an ultimate consensus is necessary or at least as Emmons and Paloutzian, (2003) suggests a minimum consensus however parameters maybe easier to establish. Further criticism that inventories have received is due to their narrow understanding of what religions experience entails, that they do not recognise unconventional practise which have been categorised as new age despite many such as Buddhism and Hinduism including yoga having much more ancient origins, not taking into account cultural differences or supernatural experiences which questionnaires cannot adequately measure. Belzen and Hood, (2006) have suggested a move away from the measurement paradigm. A new framework has been proposed the multilevel inte rdisciplinary paradigm which incorporates all levels of research from all domains, and promotes the acceptance of all data and for non reductive assumptions to be made, (Emmons and Paloutzian, 2003). The theory behind this research stems from critical social psychology which considers concepts such as Religion, Gender and Sexuality as socially situated, which Faucault, (1971) suggested has been constructed by society through the use of regulations and technologies of the self which are used to self regulate. Durkheim (cited in Pals, 1996) in relation to society, called it mechanical Solidarity. This discursive approach was used by Edley and Whetherell, (1997) who explored the socially situated construction of masculinity. Through analysis a repertoire emerged of the new man however a reference point remained of traditional values also in the discourse suggesting them to be the master and slave while constructing their identity. James (cited in Stainton-Rodgers, 2003) suggested the self to be made up of the I self as knower and the Me self as known however another construct of the self, the inter-subjective self (Stainton-Rodgers, 2003) doesnt divide the self quite as simply as Ja mes, but incorporates what Mead (1927) called the reflective self. It considers the self to be subject to inter-subjectivity, made from the following elements; reflectivity (reflective on their own behaviours), connectedness (interrelated to others and society), intentionality (purposeful and strategic), being-in-the-world (constantly influenced socially and contextually) or as James suggested a dynamic flow of consciousness that is constantly being changed moment by moment. This dynamic self was explored in the transcripts of Diana Princess of Wales interview by Abel and Stokoe, (2001) who found she constructed an inner true self and outer royal self which were reconciled as an ambassador for the people however she constructed two selves in very different ways suggesting that the experimental inventory method of questionnaires cannot fully capture the nature of identity. Not only has the identity of self been deconstructed by critical psychologists but also the concepts used for membership categorisation such as religion, sexuality and gender, masculinity and feminism. Many suggest that the study of Religion and Spirituality is incompatible with the scientific method (Bateson, Schonrade and Ventis, 1993) however both incorporate the study of identity which critical psychologists also suggest is incompatible with the experimental method (Stainton-Rodgers, 2003) a first step however is to employ that which has been lacking to date, namely a universal unde rstanding of both religion and spirituality by either definition or set parameters. A discursive discussion of the definition and distinctions between religion and spirituality originated when, Starbuck (1899), defined spirituality as an instinct, whereas James (1902) considered religion in relation to pragmatics and defined religion and spirituality as institutional and personal religion respectively. Maslow (1976) the Humanist introduced similar descriptions, those being organised religion and personal spirituality however his approach suggested an innate human need rather than free will of behaviour. Maslow further considered spirituality to be naturalistic rather than super natural which is in contrast to the psychology of religion that regards spirituality as being focused on the un-measurable supernatural. A major feature of traditional religion is the following of teachings and a moral code however different forms of spirituality also have an intrinsic learning system (Lewis, 1992). Hall, (1904) considered religion more as a moral code and the facilitation of education of the young. Cognitive developmental research has suggested that children in keeping with Piagets stage theory have a concrete understanding of religion but not until the teenage years and more importantly, if ever, do humans develop an abstract symbolic understanding of religion, (Gorsuch, 1988) though there is very little research. In 1912 Leuba found 48 different definitions of religion (cited in Batson, Schoenrade and Ventis, 1993) with the diversity of religion and spirituality therefore it is not surprising that no single definition is in existence. Zinnbauer and Pargament, (2005) reviewed several definitions and call the situation a flux over meaning. In debate over the construction of spirituality Pargaments defines spirituality as Sacred (1999a 1999b) with Emmons and Crumpler, (1999) differentiating sacralisation as both an internal and external sanctification the internal being the transformation of persons to become holy and pure and external sanctification as that of places, people and objects with the emphasis still being placed on god and religion. McPhillips, (2002) considers the sacred to have been created due to a need for enchantment however it is still based on western practices. Furthermore, this taps into the gender debate since religion predominates with sacred masculinity of God, Jesus, Mohamed, Buddha, for example whereas spirituality incorporates that of a feminine energy, sacred goddess, or a divine mother. Lee (2000) who considered spirituality in relation to feminism cited Ferguson, (1995) who claimed women are alienated by a masculine dominated religion which however suggests that all religions and spirituali ty are engendered. However as Lee (2000) suggests when spirituality is considered within the feminine domain there is a susceptibility of merely reiterating the gender division rather than creating a rebalance. Spirituality however generally refers to both genders, Hinduism has both gods and goddesses and Buddhism refers to the un-gendered Buddha within. Stifoss-Hanssen, (1999) considered focusing spirituality on sacred to be more subjective than necessary and related more to an individuals personal definition of their religion rather than a general explanation implying that what is deemed sacred to one person, is not necessarily sacred to another. Stifoss-Hansen, (1999) claimed that Pargament, (1999) uses general terms intentionally to eliminate forms of spirituality which entirely exclude religion. Having disregarded the concept of sacred Stifoss-Hanssen (1999) argued spirituality as existential and related to meaning, placing spirituality as the more global term. Zinnbauer in, Zi nnbauer and Pargament, (2005) agreed with the global difference however defined and differentiated the search for the sacred by religion being within a traditional framework. However Pargament in the same paper remained with religion but considers spirituality as the search for the sacred and religion as a search for the significance in ways to sacred. Batson, Schoenrade and Ventis, (1993) proposed different definitions for function and substance. This split in the definition of function and substance implies that by defining and distinguishing between religion and spirituality an ideological dilemma exists between its use and content. Further examples of possible ideological dilemmas appear in Zinnbauer and Pargament, (2005) which they refer to as the rise of opposite and polarisation. The rise of spirituality (Hill et al, 2000; Zinnbauer and Pargament, 2005) religion is being described as substantive, static, institutional, objective, belief-based and bad and opposed to spirituality which is conceived as functional, dynamic, personal, subjective, experience-based and good. However this viewpoint maintains the imperialist, westernised concept of religion and spirituality as spirituality didnt necessarily rise, rather the scientific study of religion finally recognised spiritualities prior construction. Dubussion (2003) claims reli gion is a western invented concept, which influences the way religion is defined by constructing western religions as true and thus marginalising eastern religions which do not conform to the western ideal. Wulff (1997) suggested that what had occurred was a change of reference to religion from a verb to a noun. Religion has been defined by Reber and Reber, (2001) an institutionalised system of belief or traditional pattern of ritual and ceremony and is considered to have been devised due to the innate need to understand the human condition. This definition draws on the suggestion that religion is a belief based doctrine and implies any doctrine not only traditional western religious but any form of doctrine should be considered a religion, so a distinction between western Religion and Eastern spirituality is not suitable since many forms of spirituality also contain doctrines. Reber and Rebers, (2001) definition further conceives religion as a function of a meaning system which pla ces religion as a function of essentialism (Paloutzian and Park, 2005). Stifoss-Hanssen, (1999), however considers spirituality a function of a meaning system. Robert (2004) claimed the emerging American return to religion and the emergence of the new age is based on a new search for personal meaning rather than a general, implied and instructed societal meaning system which suggests that not all cultures are at the same evolutionary point with regard to understanding religion and spirituality. James (1902) highlighted the importance of context to meaning and suggested that experience rather than institution should be studied since institutions are a product of experience whereby suggesting a spiritual focus on substance rather than function. Furthermore Zinnbauer and Pargament, (2005) revised the possible distinction to religion as being reduced to its static function and spirituality as dynamic. However a search for meaning (function) does not indicate that the use of religion giv es meaning (substance) or what is eventually accomplished by experience is meaning. It may simply be that meaning is the idea that draws some participants in (function) and their experience (Substance) is something else or vice versa depending on the individual. Furthermore there is no evidence that the sole function of religion or spirituality is for the purpose of meaning or that as the Humanists assume, there is a need for meaning. Following on from the meaning system, Lewis (1992) suggests spirituality as a social and individual transformation however the transformation of both society and the individual may not solely have a spiritual basis since one may be affected by the other. Furthermore no one single model of transcendent reality can be chosen to define spirituality, (Reich, 2000) although transcendent reality can be defined as one concept which explains the experience of spirituality. In the UK the research on eastern spirituality is conducted by (BPS subsection) transpersonal psychology which draws on the humanistic aspects of the debate. Both transformation and transcendence focuses on the individual, which is another factor that often emerges in debate which could be considered as just one aspect of spirituality. Transpersonal psychology does however also incorporate the self help and mind, body and spirit concept which incorporates a how to concept which can still be considered a doctrine that would draw aspects of it closer to religion as opposed to spirituality. Furthermore religious experience could be suggested to also incorporate personal transformation (Lewis, 1992) this adds to the argument that both religion and spirituality have a learning focus. Other concepts emerge however within the debate connectedness (Emmons et al, 2003; Hill and Pargament, 2005; Paloutzian and Park, 2005; Pargament, 1999a; Reich, 2000; Stifoss-Hanssen,1999) is a major concept used to construct spirituality (Keisling et al, 2006; Knight, 2002; Lee, 2000; 2007; Lee and Marshall, 2002; Person, 2002) although what is connected is not so clear cut. Reich, (2000) suggested the connection to be to others, nature and a higher being whereas Lee (2000) found that participants in feminist spirituality constructed connectedness as to the feminine goddess however by connecting to the feminine it doesnt discriminate the possibility of other connectedness or claim that this form of spirituality was for everybody. There is also some use of oneness which is constructed as collective of many different forms. Lee and Marshall (2002) further propose links between spiritual oneness and popular cultures such as the rave scene of the 80s and DIY culture whereby lack of need for personal gain is constructed as spiritual enough however many other popular activities can be linked such as the sporting zone (Douillard, 2001) gifts such as music, writing and art which are often considered to occur with a connection to something else are often called a muse. The concept of religious instinct, that Paloutzian and Park, (2005) constructed as a compulsion, Lee and Marshall, (2002) suggest is the spiritual construction of instinct as a different kind of knowing which uses the vehicular body not just the mind and further as a way of connecting the body and mind and an initiation of transcendence and accessing embodied knowledge and connection to a universal energy (Lee and Marshall, 2002). Hinduism is a particularly good example of this construction together with its incorporation of yoga, as well as meditation within spirituality. Elkin, (2001) also claimed one of the characteristics of spirituality is a mysterious energy, Reich, (2000) called it a higher being and points out that in religion the higher being is god. Dubussion (2003) suggested everything religious to be defined as cosmographic formations which suggests connections through cosmic alignment. Traditional and non-traditional Religions are much better concepts in order to distinguish traditional western religion from spiritual religion such as, new age and eastern religions and spirituality could be defined as experience whether religious, non religious or spiritual. Emerging factors of religion and spirituality rather than a definition are as follows; finding or receiving meaning, religious institution and spiritual self, belief system, doctrine, teaching system and moral code, experience is more closely aligned with being spiritual, and behaviours being distinguished as religious or spiritual. Emerging interpretative repertoires specific to spirituality are as follows; transcendence, transformation, connectedness, instinct, embodied knowledge, higher energy or being rather than specifically a god. There is a dearth of research into spirituality, which is holding back its acceptance as being equal to Religion in research. The discursive debate of interpretative repertoires does not however explain their usage and construction. Engler, (2005) claimed constructionist commentary in the form of discursive discussion of spirituality is weak but plentiful but adds little to the understanding and constructionist research in the form of discursive analysis is strong but in short supply. What is required is strong constructionist work, which considers how spirituality is constructed, however to ignore Religion when considering spirituality is not beneficial. A discursive analysis of the experiences of spirituality is required considering how people construct their spiritual identity and the identity of spirituality. This study has considered the constructive qualities of religion and spirituality, which have emerged from the literature and has found key themes of gender, power and being or doing. Religion is strongly influenced by following a doctrine and by doing religion putting faith in a powerful higher being whereas spirituality is described more by being spiritual and connected and the power coming from within however contradictions in research into mind body and spirit literature also suggests a doing rather than being activity which perhaps is what is confusing the meaning of what spirituality entails. This research will explore what is the nature of spirituality and factors affecting it through discursive analysis of semi-structured interviews with those practicing a particular form of non-institutionalised, non-organised earth based spiritual activities. Research questions/aims: Exploring the meaning of spirituality, and the possible relation to gender and power and how participants construct their identity as a spiritual being. Contrasting peoples experiences of spirituality with psychological research into religious experience and body, mind and spirit. Bring a new perspective to the study of spiritual experience and exploring possible difference between being and doing spirituality.

Medical Mechanics of Ultrarunning :: Running Sports Essays

Medical Mechanics of Ultrarunning The medical aspects of ultramarathon running are a enormous part of what makes up the individual ultra runner. Many traumatic injuries can take place when a person gets involved in this specific sport. " It is impossible to overemphasize the importance of injury prevention and treatment to the career of a successful athlete. It has been noted that the champion athlete is very often one who has attained a high level of lay expertise and downright craftiness with regard to injuries, whereas novices seem to keep getting hurt. Very often the difference between the perennial champion and the perennial bridesmaid is just that edge: an ability to avoid and/or recover quickly from physical trauma."(Marty Liquiri) This quote made by Marty is stating the point that preventing injuries is a essential aspect that a runner has to consider. There are a limitless amount of injuries that a runner might have to deal with. Several precautions can be taken to make sure most of these injuries do not tak e place. Proper stretching is a very major part of preventing injuries concerning running. In order to run any distance your muscles as well as body have to be readily prepared. There are four stretching techniques that I have learned about. The first one is ballistic stretching. This stretch activates the stretch reflex, allowing the stretched muscle to contract quickly and the runner to bob up with a lot of speed. This stretch is not a popular one and is not very useful in ultra running. The second stretch is called the passive stretching. This stretch needs a partner to apply extra external pressure to elaborate the stretch. This stretch is safest when applied to more experienced athletes and is not advised for beginners just learning the whole stretching routine. The third way of stretching is referred to as contract-relax stretching. In this stretch the muscle is allowed to contract actively while being stretched and then stretched once more immediately after it relaxes. The fourth and f inal stretch is considered static stretching. This stretch is positioned and held for thirty to sixty seconds. There is a gradual build up of tension in the muscle being stretched so the stretch reflex isn't activated. As the tendons are slowly being stretched the inverse stretch reflex is being activated and the tension in the muscle lessons so the muscle can be stretched even further than before.

Steps of Coducting an Audit

I sincerely hope that this assignment meets your approval and demonstrates my ability to resent assignments. If you require further clarification, I will be happy to contact you according to your convenience. Sincerely, Ishrat Nahid ID: 0930183 Executive Summery An auditor is an official whose Job it is to carefully check the accuracy of business records. An auditor can be either an independent auditor unaffiliated with the company being audited or a captive auditor, and some are elected public officials. Auditors are used to ensure that organizations are maintaining accurate and honest financial records and statements.In this report I have written about the plan of audit and the importance of ndependence of auditors. Planning the audit is an important step to conduct the audit. Auditor uses different planning methods to determine risk assessment, assessment of internal controls etc. The auditor either internal or external cannot complete all the aspects of the audit in one year. The auditors plan the audit is such a way they can cover the audit over a period of time. Auditor independence is one of the most important issues in accounting practice today.Independence increases the effectiveness of the audit by providing assurance that the auditor will plan and execute the audit objectively. High-quality audits enhance the reliability of the financial reporting process by investors and other users. Topic 1. Planning of audit 15- 163. References Page no 5-14 2. Independence of auditor 17 audit report Planning refers to the process of deciding what to do and how to do it. Planning involves selecting mission and objective and the actions to achieve them; it requires decision making that is, choosing from among alternative future course of actions.Plans thus provide a rational approach to achieving reselected objectives. Planning is an intellectually demanding process; it requires that we consciously determine ourses of action and base our decisions on purpose, knowle dge and considered estimates. An audit plan is the specific guideling to be followed when conducting an internal or external audit. Internal audits are usually conducted by a company's accounting staff and are primarily used for a management review of accounting process.External audits are conduct by external public accounting firms or private certified accountants (CPA) to ensure outside stakeholders that the company's financial information is prepared in accordance with that Jurisdiction's accepted accounting principles. External audit usually use a formal audit plan for auditors to follow when conducting audits. Audit planning improves the quality of audit work. It is necessary for an effective, efficient and timely audit. Adequate audit planning establishes the right means to achieve the objectives of audit.It helps in identifying potential problems and ensures that work is completed expeditiously. An audit plan does help the auditor not only to understand the scope of audit but also facilities smooth conduct of audit. Auditors use five types of test to determine whether financial statements are fairly stated: rocedures to obtain understanding of internal control, tests of controls, substantive tests of transactions, analytical procedures and tests of details of balances. All audit procedures fall into one or more than one of these five categories.By these tests detection risk reduces and effectiveness of internal control has increase. Five types of tests are firstly, update and evaluate the auditor's previous experience with the entity. Secondly, make inquiries of client personnel. Thirdly, read client's policy and systems manuals. Fourthly, examine documents and records. Fifthly, observe entity and operations. A meaningful audit plan considers some basic steps. If these basic steps are the minimal possible time. Step 1: Talk to the client The auditor discusses the nature of the engagement and the client's business and industry trends at the beginning of planning.Insights gained from this discussion help the au ditor navigate through the remainder of the audit planning procedures. These insights set the stage for an active two way communication process that result in a fully engaged audi tor. Step 2: Obtaining background information An extensive understanding of the clients business and industry and knowledge bout the company's operations are essential for doing an adequate audit. The auditor asks about recent developments in the company that may cause the audit to differ from prior years.Developments such as mergers, new locations or new product lines may have a significant impact on the audit plan for the current year. These discussions take place at the client 10 cation. Going on site provides the auditor the opportunity to meet with key employees or new employees and to see for him or herself any changes in the overall operations of the client. Step 3: Prepare A Complete list of items needed from the client Before starting uditi ng auditors require samples, documents and many other papers those auditors need to audit.A meaningful audit plan pro vides an updated list of client-prepared items that considers the following: New schedules because of changed risk profiles at the client New schedules resulting from a change in audit ap proach Example schedules and templates so the client prepares them in the auditors desired format Insertion of due dates for each schedule that has been agreed to by the client For larger clients, insert the name of a person respon Sible for the completion of the schedule that has been agreed to by the client

A Study of Cinematography Techniques in Gallipoli essays

A Study of Cinematography Techniques in Gallipoli essays In the making of any good film, the use of different cinematographic techniques plays an essential role in grasping the viewers interest in the film. Any directors main goal is to keep to viewer interested throughout the whole story, and to really encourage the meaning behind the story. Filmmakers, in order to interact meaning, to captivate, and to generate a specific psychological, or emotional response in an audience, or viewer uses cinematographic techniques. I will argue that in the film Gallipoli, through the use of different cinematographic techniques, the character Archie loses his innocence through the bonds of friendship. The first time that we see the use of a cinematographic technique is when Archie and Frank meet each other for the first time at the championship sprinting race, for the 100-yard dash. The race starts, and after a little bit of sprinting we see Frank look over at Archie. This is where we see the use of the cinematographic technique of a subjective camera angle. A subjective camera angle is a shot that represents the point of view of a character, often a reverse angle shot, preceded by a shot of the character as he or she glances off-screen. We then are shown a view of Frank from Archies point of view. This use of a cinematographic technique is used to give the viewer an idea of Archies fearlessness to beat Frank who is his opponent at the time. In a sense this race, and the use of this technique shows Archies innocence as he is dressed in white, whereas Frank is dressed in black, which shows his rebellion. In addition during this race, we see the incorporation of another cinemato graphic technique, by the use of a something called a long shot. A long shot is a shot taken with the camera at a distance from its subject. The long shot is used at first showing Frank, and Archie at different ends of the screen. By the end of the race he shows both of them together in one screen....

Catch Verb Example Sentences in All Tenses

Catch Verb Example Sentences in All Tenses This page provides example sentences of the verb catch  in all tenses including active and passive forms, as well as conditional and modal forms. Uses of Catch The verb  catch  is often used with ball sports. See if you can catch this ball.Ill throw you  the ball and you catch it.   It is also used to express a transfer from one person to another: I caught the bug at schoolShe caught a cold from Tim.   As well as transportation: I caught the subway on 34th Street.Ill catch a plane for Denver tonight. Catch  can also be used for discovering people doing something wrong: Ive caught my boy stealing cookies a number of times.Lets catch the thief.   Common phrasal verbs with catch include: catch up, catch on Forms of Catch Base Form catch  - used in simple forms /  Past Simple caught - used in the past  / Past Participle caught / Gerund catching Examples Sentences With Catch Present Simple He catches the train at nine oclock.I often catch students colds.   Present Simple Passive The ball is caught by the player at first base.The flu is caught by many during the winter.   Present Continuous They are catching on fast!Hes catching up with me. Run faster! Present Continuous Passive The train is being caught by a number of fans.The fish are being caught in the thousands this month. Present Perfect He has caught a cold.Ive caught up with my work.   Present Perfect Passive That train has been caught by more than one million travelers.That fish as already been caught! Present Perfect Continuous He has been catching on slowly.We have been catching up this week. Past Simple Peter caught the ball.Did you catch the train to New York last week? Past Simple Passive The ball was caught by Peter.His meaning was caught be all.   Past Continuous He was catching the train when he bumped into her.We were catching up when she walked in the door.   Past Continuous Passive The train was being caught by hundreds of travelers when the announcement rang out.The ball was being caught as the runner started for home.   Past Perfect I had caught twenty butterflies by the time she arrived.They had caught the bus before I called them to cancel the meeting.   Past Perfect Passive Twenty butterflies had been caught by the time she arrived.Thirty fly balls had been caught by the outfielder before he won the award.   Past Perfect Continuous She had been catching butterflies when they arrived.Wed been catching up on our lives for three hours when we left. Future (will) Anna will catch the next train to Boston.Throw the ball. Ill catch it! Future (will) passive That fish will be caught soon.This ball will be caught by the outfielder.   Future (going to) Michael is going to catch the ball!Hes going to catch a flight this afternoon.   Future (going to) passive The ball is going to be caught by Michael!The flu is going to be caught be everybody if we dont do something.   Future Continuous This time next week I will be catching the train to Boston.He will be catching up with Peter this time tomorrow.   Future Perfect By the end, he will have caught more than 50 butterflies.He will have caught more than 300 pitches by the end of the game.   Future Possibility She may catch a cold.He might catch the ball.   Real Conditional If she catches a cold, she should see a doctor.Unless he catches the ball, well lose the game. Unreal Conditional If she caught on faster, she would do better in school.If he caught more balls, theyd win more games.   Past Unreal Conditional If they had caught the early train, they would have arrived on time.If he had caught the ball, they would have won the game.   Present Modal I can catch the next train.You should catch a show on Broadway. Past Modal He cant have caught the wrong train!He shouldnt have caught a cold.

Hepatitis C Essay Example | Topics and Well Written Essays - 750 words

Hepatitis C - Essay Example However, the disease still prevails, and is among the leading causes of chronic liver disease. Hepatitis C is a disease that seriously damages the liver. Transmission of the HCV is commonly through virus-laden blood that enters a person’s circulation through blood transfusion, and breaks in the skin, mouth, and genitals. Those at high risk of getting hepatitis C are persons who inject drugs using shared needles, routinely have blood transfusions (dialysis patients and hemophiliacs) and healthcare workers who can be infected by their patients’ blood. HCV is an RNA virus; its core is made up of ribonucleic acid that serves as the template for reproduction. HCV RNA is protected by a protein layer and encased in a lipid or fatty envelope. HCV has proteins in its lipid coat have receptors on the cell surface of liver cells. The virus attaches to the receptors, is engulfed by the liver cells and released into the cell cytoplasm. Inside the cell, the viral RNA is released and takes over the cell’s ribosomes to begin the translation of protein products coded by the viral RNA. The main product is RNA transcriptase which is the main enzyme responsible for producing the complementary strand (or antisense) of the original HCV RNA. This antisense strand serves as template for producing more HCV. The virus also directs the production of capsomeres that comprise the protein coat of the virus. Several capsomeres assemble and enclose the viral RNA, which then attach to the inner plasma membrane of the liver cell. In a process called budding, the membrane engulfs the assembly and provides it with its lipid coat before releasing the new virus molecules. This is repeatedly done resulting in an endless cycle of virus reproduction leading to liver cell exhaustion, damage (cirrhosis, liver cancer) (Hepatitis C: An Epidemic for Everyone, 2008). HCV has high mutation rates, which means

In the instruction Essay Example | Topics and Well Written Essays - 500 words

In the instruction - Essay Example The trans-Atlantic trade was based on the need for raw materials in Europe, the ability of Africans to provide slaves and the productivity of the American continents (Gunn 102). Through the trading contacts between America and Europe, settlers gained a stronghold of the American continent and consequently became the primary producers. When they eventually sought independence, they relied on European technology to establish themselves (Gunn 113). In addition, since they came from Europe, the spread European culture and introduced European religion. Therefore, Europe played a key role in determining the course of the American history, hence the validity of the propositions of Eurocentrism. With the emergence of the age of enlightenment, there was a shift in human values and slave trade was no longer acceptable in Europe. However, slave labor was a primary source of income in other places such as in sugar cane plantations in America. However, Columbian Exchange implied that Americans relied on European values (Brown 26). Therefore, the slave trade was increasingly banned in many places. The relevance of the European values was so great that the plight for abolishment was a leading reason for the outbreak of the American civil war. This shows the dominance of European values in the rest of the world, despite the existence of differences (Brown 35). Therefore, the concepts of Eurocentrism are valid because changes in Europe produced changes in the rest of the world. The implication is that Europeans determined, and continue to determine, the course of history It is true that the world history from the 18th century is centered on the impact of the Europeans on the rest of the world. From the 18th century, Europeans became colonialists and spread European culture and values to the rest of the world (Vanhaute 76). In many parts of the world, there