Slave narratives free essay sample

Slaves comprised one-fifth or 20 percent of the total population of New York City, making it a city with one of the highest concentration of slaves in colonial America. (See the introductory section. ) 2. Which statement describes African American slaves views on the American Revolution? A. They viewed it as an opportunity to gain their own freedom. As the battle for political independence from Great Britain intensified in the late eighteenth century, the rhetoric of the day that freely referenced liberty and freedom of oppression was not lost on the slaves. They fought on both sides of the Revolution because they saw the Revolution as an opportunity to gain their own freedom. (See the introductory section. ) 3. What was the attitude of white New Yorkers regarding the abolition of slavery? c. Their attitude was not much different than their Southern counterparts. Though New Yorkers lived with a constant threat posed by rebellious slaves, they proved no more willing to relinquish their slaves as their Southern counterparts had been in earlier times. We will write a custom essay sample on Slave narratives or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page (See section African American Life in Eighteenth-Century North America in your textbook.) 4. What led colonists to embrace slave labor more enthusiastically in the mid-eighteenth century? b. A diminished supply of European-born laborers Although demand for labor in the American colonies remained high, the supply of white labor from Europe diminished due to, among other factors, the Seven Years War of 1756-1763. (See section Slaves and Free Blacks across the Colonies in your textbook. ) 5. Which statement accurately describes the scope of slavery in mid-eighteenth-century New England? a. The use of slave labor expanded into occupational sectors where it had previously not existed By the mid-eighteenth century, slavery expanded into new occupational sectors and into new geographic areas. In both cases, the shortage of white immigrant labor prompted this changed dynamic. Enslaved Africans were employed as apprentices to skilled artisans and were used as laborers in grain-producing operations in southern New England. (See section Slaves and Free Blacks across the Colonies in your textbook. ) 6. How did the colony of Georgias relationship to slavery change in the1750s? b. The colonys ban on slave imports was lifted, allowing Georgia to become a slave society. Established as a military buffer between Britains lucrative Carolina colonies and Spanish Florida, Georgia did not permit slavery under the terms of its original charter. Succumbing to immense political pressure, the colonys trustees lifted this ban in 1751 and Georgia quickly transformed into a slave society, witne ssing an explosive increase in the slave population in less than thirty years. (See section Slaves and Free Blacks across the Colonies in your textbook. ) What sustained the black population in colonial New England? c. The continuous importation of slaves directly from Africa Domestic birth rates among slaves in New England remained extremely low. In response, colonial New Englanders relied on a brisk trade in slaves imported directly from Africa. By the early 1740s, 70 percent of all slaves imported into New England were brought directly from Africa, a reversal of a dynamic that existed earlier in the eighteenth century when 70 percent of all slaves imported into New England originated from Britains West Indian colonies. (See section Slaves and Free Blacks across the Colonies in your textbook. ) 8. What percentage of the total northern population did free blacks comprise? c. 10 percent In both the North and the South, black freedom contracted as the eighteenth century progressed. Free blacks represented a negligible portion of the total populations of any of the given Southern colonies. Although more common in northern colonies, their numbers never rose above 10 percent of the total population. (See section Slaves and Free Blacks across the Colonies in your textbook.) 9. How did New England blacks form a distinctive African American culture? b. Establishing their own rituals and celebrations Establishing new rituals and celebrations was one way in which the black population of New England created their own distinct culture that reflected the assimilation of the American-born population alongside the influence of recent African arrivals. Negro Election Day is one example of this phenomenon. This celeb ration was largely confined to New England and was an opportunity for blacks to cross cultural and linguistic divides. It also gave the powerless the opportunity to play the role of the powerful. (See section Shaping an African American Culture in your textbook). 10. What was the eighteenth-century revival movement that swept through colonial America called? d. The Great Awakening The Great Awakening refers to a religious revival movement of the eighteenth century that spread throughout the colonies and fostered a spirit of equality that appealed to both white and black Americans. Chapter 3 provides more in-depth information about its effects on the American slave population and how it influenced the American Revolution. (See section The Slaves Great Awakening in your textbook. ) 11. What was the name of the eighteenth-century intellectual movement that questioned traditional institutions, customs, and morals? a. The age of Enlightenment The age of Enlightenment was a time when thinkers in America and in Europe questioned traditional institutions, morals, customs, and values. American colonial leaders often framed their critique of their relationship with Great Britain through the lens this movement provided. (See section The African American Revolution in your textbook. ) 12. How did African Americans use the climate of the American Revolution in their efforts to bring about an end to slavery? b. They fought for both sides in the conflict. Slaves took advantage of the social disorder in the Revolutionary era to seize their freedom. Once the conflict with Great Britain began, fugitives could often secure freedom through military service. While more than five thousand African Americans fought alongside the patriots, approximately fifteen thousand black loyalists served with the British, who had promised freedom to those who would serve them. (See section The African American Revolution in your textbook. ) 13. What was the Somerset case? c. It was a lawsuit filed on behalf of a runaway African-born slave in a British court The Somerset case ultimately freed an American slave named James Somerset in 1772. Born in Africa, Somerset was later sold into slavery in Virginia, where he lived until his owner brought him to London while traveling on business. Somerset ran away, and was eventually apprehended when a British antislavery activist challenged his owners right to detain him. Ultimately, Somerset would gain his freedom as a result of the British courts ruling in favor of Somerset. (See section The Road to Independence in your textbook. ) 14. How did American patriots respond to African Americans demands for freedom during the Revolutionary Era? d. With indifference Although northern blacks tried hard to frame their appeals for freedom in the Revolutionary language of the era, with its emphasis on natural rights, equality, and freedom from tyranny and oppression, such appeals generally fell on deaf ears. Many leaders in the patriot cause, such as James Otis, chose not to link the struggle for their political freedom from Great Britain with the freedom struggles of the enslaved. (See section The Road to Independence in your textbook. ) 15. Who was Crispus Attucks? b. He was a runaway slave who became the first martyr of the American Revolution. Crispus Attucks was a free black man of African and Nantucket ancestry who had secured his freedom by running away from his master as a young man. He went on to join the ranks of Bostons working class, as a laborer on the citys docks. Attuckss resentment toward the British presence in the city of Boston, a resentment shared by his fellow dockworkers, ultimately led to his involvement in what would be known as the Boston Massacre. (See section Black Patriots in your textbook. ) 16. What was Lord Dunmores Proclamation? c. A document extending freedom to black men willing to fight for the British Issued in November 1775 by Virginias royal governor John Murray, the Earl of Dunmore, Lord Dunmores Proclamation promised freedom to blacks in exchange for their willingness to serve in the British army. (See section Black Loyalists in your textbook. ) 17. What ultimately convinced George Washington to allow black men to fight in the Continental Army? c. The idea that his own slaves could potentially fight for the opposing side The potential scenario in which Virginia slaves were fighting for the British convinced Washington to revisit his earlier prohibition against black troops serving under his command. The Continental Congress declared all blacks eligible for service in the army one week after Dunmore issued his proclamation. (See section Black Loyalists in your textbook. ) 18. What role did blacks play in Britains Revolutionary War southern strategy? a. They served as scouts and soldiers Blacks played pivotal roles in Britains southern strategy, serving as everything from scouts to soldiers. While their contributions would prove valuable, Britains southern strategy ultimately failed to bring forth the results the British had hoped for. Black participation in the British cause stiffened the resolve of southern patriots, an outcome the British had sorely underestimated. (See section American Victory, British Defeat in your textbook. ) 19. Where did black loyalists who sided with the British likely resettle when the Revolutionary War ended? b. The Bahamas Britains Royal Navy evacuated approximately fifteen thousand blacks at the conclusion of the Revolutionary War, and they were later resettled in Britains remaining colonies of Canada, Jamaica, South Africa, Australia, or the Bahamas. Some were transported to England itself. (See section The Fate of Black Loyalists in your textbook. ) 20. Where was the United States free black population concentrated after the Revolutionary War? b. In the Upper South and the North Free black communities in the Upper South and in the North grew substantially in the twenty years after the Revolutionary War. (See section Closer to Freedom in your textbook. )

Trailers Harry Potter and Mission Impossible 2 Essays

Trailers Harry Potter and Mission Impossible 2 Essays Trailers Harry Potter and Mission Impossible 2 Paper Trailers Harry Potter and Mission Impossible 2 Paper The use of a trailer to advertise films has developed in the last ten years into an art almost separate from that of making the film itself. As seen last summer when Star Wars Fever was at its height, the release of certain eagerly awaited trailers has become almost as hyped as the release of the film itself. More and more attention is paid towards the making of trailers and teaser trailers, because of the huge role they play in boosting the profits of the film. They have become longer, they give away more of the plot lines than ever before and in some cases specialist directors have been called in to make them.Both of these trailers are teaser trailers. This means that they are released quite some time before the film, in the case of Harry Potter, nine months before the film is due to be released. They contain less information about plots than normal trailers, merely introducing the viewer to the genre and possibly some of the major selling points, although s ome teasers may be quite minimal. Their basic aim is to get across the information, what film and when its coming out, not to provide detailed information about the film.Harry Potter and The Sorcerers Stone is a film that has been eagerly anticipated for months. The series of books has been hugely popular and the making of the film has been under the public eye ever since the boy to play Harry was chosen. The audience and therefore profit for this film was more or less guaranteed, so giving away plot-lines or establishing genre is less important for this film than it is for Mission: Impossible 2. The trailer therefore concentrates more on showing off other selling points, such as famous actors and special effects.MI 2 although the sequel to a highly successful film cannot rely on instant audiences on sheer hype. It therefore needs to give away much more of the plot and action than the Harry Potter trailer. Mission: Impossible has one major selling point, Tom Cruise. He is an unique selling point in his own right, attracting large crowds into the cinema. This is shown in the way that he is the focus in almost every shot throughout the trailer. He is not introduced until about twenty seconds into the trailer, when the camera quickly zooms into a shot of his face covering the whole screen. He is dangling from a cliff face with one hand, but he doesnt panic like a normal person, he takes one deep breath and gives the camera an Im cool and in control look. With this one shot we are introduced into one of the major themes running through the trailer (and film), Ethan Hunt (Tom Cruise) gets into many dangerous situations but remains cool.Almost all film trailers and films start with a shot of the logo of the film company, in these cases Paramount and Warner Bros. Both of these trailers do this however they take this standard a step further and incorporate the logos into the rest of the trailer. The Paramount logo is of a mountain surrounded by stars, and the word Par amount. This logo is manipulated by taking it into three dimensions with a helicopter shot panning round the outside of the mountain. This instantly introduces us to rocky mountainous landscapes, making the transition into the first shot of the film, a long helicopter shot, speeding across a barren, rocky desert, seem much more natural. In Harry Potter, the logo is shown, as the non-diagenic words, Theres no such thing as magic! are heard, swiftly followed by the hoot of an owl. Suddenly the logo shakes and owls come flying out of the gold lettering, changing the blue background into a sky-scape. In these first ten seconds, the genre of the film is immediately established.Establishing the genre of the film is a very important part of film trailers. Some trailers, like MI 2 prefer to leave this until later, drawing as much of the audience into the film as impartially as possible. If Mission: Impossible 2, Action Movie, Violence, Gadgets, Girls! was splashed across the screen with the first shot of the trailer, it would discourage a large amount of the viewers from going to see the film. By leaving these statements until later in the film, they hope to increase the range of their target audience. Harry Potter however, establishes its genre almost immediately with the opening words, Theres no such thing as magic! Harry Potter is a household name across the country and so concealing the story line and genre for as long as the MI 2 trailer would be nearly impossible. Instead they grab the viewers attention immediately with the booming slam of a door and loudly spoken words. The trailer then continues at this breakneck speed right up until the last shot.The two trailers are shot in very different styles; MI 2 is shot and cut, using the very distinctive style of John Woo. Woo is well known for his martial arts and action films and uses many camera tricks, shown in this trailer. These unconventional styles give the film a cooler status than Harry Potter which more or less uses the same standard style all the way through. Woo is particularly known for his habit of altering the speed of shots, slowing down the frame speed, often during fight scenes. This emphasises the skill and brutality of the fights and allows the viewer to take in more detail, especially facial expressions. This is used principally with Tom Cruise; in the first fight scene we see him execute a spinning kick in slow motion. This allows us to see the anger and concentration on Cruises face and also puts more emphasis on the fluidity of the movement the swinging of Cruises hair following his movement catches the eye.Up until halfway through the MI 2 trailer, there are almost no fast action scenes at all. It is filmed with long, sweeping, panoramic shots, some more than 5 seconds in length. Fades are used instead of straight cuts to add continuity and mise en scene shots are used to show the size and scope of the landscape. And then, louder music cuts in, an explosion rips across the screen as his glasses self-destruct and the action begins. A series of short one or two second cuts begins, showing action from the film. These includes fight scenes, car chases and sex scenes. Many special effects and stunts are shown, with a variety of different camera effects. Frame speed is altered and colour filters are used. Several shots are shown in black and white, this has many effects. It adds contrast and definition to the shot, removing the distraction of colour; it adds dramatic impact to the shot as these black and white shots are in contrast to the rest of the trailer which is shown in colour; it also adds verisimilitude, especially for the younger generation. Black and white has connotations with the truth; CCTV footage is shown in black and white, and television documentaries often contain black and white footage. The flames from the original explosion, licking across the screen link all of these action shots. Adding a sense of violence and danger to the shots , as they are all tinted with red. It also seems to add continuity across otherwise disjointed shots.A similar linking effect is used in the first part of the Harry Potter trailer. After the original flurry of owls covering the screen, a steam train is seen travelling through a valley. It then moves into another shot but as it fades into the next the same train is seen from a different angle. This continues until, finally, we see the train stopped at a station. Fade cuts are almost always used between shots, which gives the trailer an overall feeling of wholeness. It also gives the one time a straight cut is used great dramatic effect, as it appears very sudden. There are also far fewer close-up shots in this trailer; this gives the trailer a feeling of space. This could also be to do with the fact that the actor who plays Harry Potter is not a major star, and the film is more to do with the story or the relationships between the different characters than one major star, like Tom Cr uise in MI 2The target audience of Mission: Impossible 2 is very much teenagers and young adults. The film appeals to their sense of what is cool and what isnt. Tom Cruise wears cool clothes, drives fast cars, and attracts beautiful women. He has a very relaxed attitude towards danger shown when at the end of the trailer he says with a smile, Youve gotta be kidding. This gives him a status among the viewers and makes it a film worth seeing. He is set up as a role model and everything that a young man should want to be like. Harry Potter on the other hand is mainly targeted at pre-adolescent children. This audience is attracted by the fantastic world of wizardry and by the magical special effects shown. Much time is spent showing children flying on broomsticks for example and the soundtrack has many sound effects such as rolling thunder and hooting owls, associated with magic.Both films are linked with a non-diagenic voiceover that speaks a well-known phrase. In MI 2 the almost legen dary words, This is your mission should you choose to accept it are spoken by the well-known voice of Sir Anthony Hopkins. This voice continues until the action sequence begins and then again at the end the words, This message will self-destruct in five seconds are heard. These phrases are intertextualities with the television series, in which every episode began with a similar dialogue. Interestingly in both trailers the voiceovers are letters to the main character of the film. In Harry Potter, the equally famous voice of Sir Richard Attenborough, reads the letter telling Harry, You have been accepted to Hogwarts School of Witchcraft and Wizardry. This letter will be extremely familiar to children who have read the book, Harry Potter and the Philosophers Stone and they will link this trailer, in with the book by intertextuality. People new to Harry Potter will also find their interest evoked by this simple introduction to the story.The soundtrack to the Harry Potter trailer is an e specially composed, orchestral piece that links directly in with the action going on during the trailer. For example, we see Harry, Hermione and Ron screaming, but instead of hearing a scream we hear the music reach a climax at exactly the same moment. The music is quiet and tuneful during calm scenes and when there is a frightening or dangerous scene it is loud and threatening.In MI 2 the music is another intertextuality with the television series, from which the main theme for the music was taken. The soundtrack was commissioned to a cool rock band (again adding status to the film among younger people) but still revolved around the same basic theme. The music doesnt fit around the action going on in the trailer, apart from when the loud guitar theme begins simultaneously with the action sequence. Also it pauses to let Cruise say the only diagenic line at the end. Less care was probably taken with the soundtrack in this trailer, as it would probably be reused during the actual film . This is impossible for a tailor-made soundtrack such as is used in Harry Potter.These teaser trailers are much shorter than a normal trailer would be, and instead of immersing us in plot lines, intend to expose us to high-paced special effects and action, instantly grabbing our attention. However short and uninformative they may be, they are still glimpses of what is to come and so command huge amounts of excitement among dedicated fans.

Vibrators in American society Research Paper Example | Topics and Well Written Essays - 1250 words

Vibrators in American society - Research Paper Example Terming vibrators as massage devices is commonly regarded as a euphemism for having vibrators for sex toys as it is the most usual word applied by those that are found with the said devices. The above is rampant in American societies that do not condone the use of vibrators for sexual pleasure let alone being in possession of the same for massage purposes, while in highly religious American societies; this is shunned upon and termed as evil. Looking at families, the use of this device is common but usually occurs without other people as the use of vibrators is termed as confidential and not public knowledge, which is the same way in which issues of sex are treated. When children come across these devices they are told that these are massagers and are even shown how they work, but not in a sexual manner. In addition to the use of vibrators as massagers, the American society is quite innovative in that it has found novel ways for their use in massage. This can be seen in the case of vo ice coaches using vibrators to massage the throats of singers in an attempt to release tension in the vocal cords for better voice projection (NewsBite, 2013). As a result, these sex partners or sex toys have more uses than just sexual pleasure despite their procurement from sex shops. Another look at vibrators indicates that these devices may be more popular than marriage in the American society based on different studies conducted on Americans. One such study was conducted by Indiana University, where the prevalence of vibrators is higher than the popularity of men. This is especially so amongst women who were found to prefer the use of this device rather than engaging in actual sexual activities with real life men. The above is especially fascinating considering that the studies show a majority of women in the American society as having used a vibrator at one time or the other in their entire life time (Selim, 2009). Further analysis in marriages indicated that women who were mar ried still used the same devices and a comparison of married women at 51% of the entire American female population against 53% of all women that have used the device either in marriage or not shows the popularity of the vibrator. To eliminate gender bias by looking only at the female population, a look at the male population indicates that a large number of men have also used vibrators. The number ranges anything between 40% to 50% of men aged between 18 and 60 and these are just the ones that have used a vibrator at one time of their lives whether individually or with partners (Selim, 2009). The above is also the case for women who used vibrators as sexual partners, where some used them with partners and other just alone. Vibrators over the years have been deemed as an important part of sexual experience in light of their usage by the American society, especially based on early mechanization and electrification of the device. Analysis on the use of vibrators from the early 1900s is indicative of this fact, where there original use was to treat hysteria and other elusive disorders by physicians in the privacy and convenience of their own clinics (Maines, 2001). It is from this that the mechanical use of vibrators

Establish relationships with customers Essay Example | Topics and Well Written Essays - 250 words

Establish relationships with customers - Essay Example Accordingly, a "satisfied customer" is not enough to create customer loyalty because customer loyalty is established not only through meeting basic needs, but in delighting the customers so that they will continue to patronize and repeatedly purchase the products or services of organizations. Further, all organizations aim to satisfy their customers but only a few establish customer loyalty due to the added value provided. Products that generate a lot of customer loyalty are Coke, Johnson and Johnson, Procter and Gamble, Nestle, Colgate-Palmolive, to name a few. These products exemplify giving their customers more value for the products patronized in terms of extending care, addressing inquiries immediately, ensuring high quality of products for the price paid, and making them instrumental part of the customers’ daily lives. Microsoft could be deemed as an organization that earned customer loyalty due to the exemplary quality of products offered to the consumers. A lot of its products have been replicated by other computer organizations but their mission and genuine commitment to help people and business organizations through sharing the products that they offer are commendable and consistent with the ideals for social responsibility; as well as conformity to ethical and moral

How a criminal develops Essay Example | Topics and Well Written Essays - 750 words

How a criminal develops - Essay Example For example, these children will latter be found practicing what they had watched earlier. The theory has also been proved as true by a considerable number of serial killers who have admitted to have watched horror films and scary pictures (Erika, 2006). Types of feelings that lead to criminal development Alpha motives are feelings that result impulsively from day to day ordinary behaviors therefore proving that social learning theory is exhibited (Miller and Dollard 1941). Nonetheless, other motives might be resultants which are environmental experiences. For instance, in learning theory, an individual who has been insulted by his colleague might feel that the friend has established control over him and therefore this feeling instigates him to seek counter attack. A considerable number of criminals are influenced by these feelings of control in stances where they have perceived that other people have advantage in their lives (Bandura, 1977). As pointed out by Hensley and Singer (200 4) the social learning theory a person is â€Å"instigated† toward a behavior that is a precursor situation of which the predicted rejoinder is the consequences. The social learning theory is supported by psychological findings on frustration theory, regarding criminal activity and the things that lead to developing of criminal behavior. For example, in instances where one expects positive results from a behavior, or perceives there is a high possibility of a positive outcome, then they are most likely to be involved in that behavior. The behavior is encouraged, with positive result, making that person to engage again in the behavior. There are numerous evidences supporting social learning theory through frustration theory including retaliations for nonreward (Erika, 2006). For instance, serial killers come from a stressful environment. They in one way or another have been subjected to some degree of frustration at a tender age or latter by their parents, siblings, and or soc iety. This theory is extensively supported by psychological studies of the criminal mind of a serial killer. It has been established that a mind of a criminal is managed by various distressful sensations which the criminal tries to stop by committing a particular act (Bandura, 1977). Fundamentally, in social learning theory, a criminals’ mind is motivated by various motives which in essence are the feelings of distress (Hensley and Singer, 2004). This urge is necessitated by a stimulus which leads to voluntary behavior to please and meet the psychological needs. For instance, it is evident that when an individual decides to stealing food, that person is a victim of distress and is acting from the feelings of distress (Erika, 2006). Therefore, feelings of hunger might drive a person to steal in order to satisfy his immediate needs of starvation. Nonetheless, in the event that the same individual has enough food and decides to continue stealing more food, then it is observed th at this persons’ motive is motivated by the reaction of feeling anguish. According to Hensley and Singer (2004) other significant reports showed that serial killers might have acted out of instigation and also out of frustrations from failed intimate and other social relations therefore indicating social learning theory. For instance, this is exhibited by David Berowitz alias Son of Sam, a serial killer of New York, who

Collective Memory in Homiletics

Collective Memory in Homiletics Chapter Six Theological markers for the use of collective memory in homiletics 6.1 The Bible and remembering. The debate about memory in contemporary theological disciplines has yet to reach the level of intensity evident within history and sociology and their associated applied studies, but there is nevertheless evidence of a growing interest in the topic. Scholars well known for their work on social approaches to memory are increasingly cited by theologians, or are themselves offering ways into a theological extension of their works. In biblical studies, for example, the American Sociologist, Barry Schartz, presented a keynote address at the Annual Meeting of the Society of Biblical Literature in 2003 (published in Kirk and Thatcher, 2005); and from this side of the Atlantic, Jan Assmanns work on cultural memory provides a way into mnemonic devices in a ground-breaking study of Marks Gospel from the perspective of the performative oral culture in which it arose (Horsley, Draper and Foley, 2006). Such publications are the beginnings of what is likely to become a major area of interest and d ebate in theology and biblical studies. As exciting as that prospect is, this chapter concerns itself with one small and closely delineated area where social memory theory and theology in practice are, it is argued, closely related, namely collective memory and preaching. If, as it is being argued in this thesis, the practice of Christian preaching in contemporary European society must consciously address the mechanisms of collective memory and the issues raised by the decay of that memory, what are the theological resources available to support that task? This chapter seeks to answer that question within a theological discourse that views use of the Bible as the primary step in such ongoing resourcing. Just as Christian preaching in order to be Christian preaching cannot be seen in isolation from the biblical text, so this chapter will argue that a theological understanding of Christian tradition as memory cannot be isolated from an understanding of social memory work present in those same biblical texts. Consequently, this chapter seeks to establish that memory and remembrance, understood as fundamental components of a life-creating faith, are evidenced in the biblical texts themselves. It will be argued that our forebears in the continuing traditio n of Abrahams faith were conscious users of the social dimensions of memory. Establishing this point is key to the whole thesis, since it indicates that the homiletic theory advocated here is more than a knee-jerk response to the social amnesia indentified as being so destructive of Christian social memory. In straightforward terms, memory work will be established as a core component of Scripture and, therefore, a core component of preaching that seeks to use those same Scriptures for the remembering of Christ. That theological resourcing of the tasks of Christian collective memory will be established through an examination of some key concepts developed in the work of the Old Testament scholar Walter Brueggemann. Brueggemanns work is a good place to begin because he writes as a Christian preacher as well as a biblical scholar. The fact that he has also addressed memory issues very directly in his recent work adds a third justification for the focus of the analysis that follows. After the examination of some of Brueggemanns ideas, consideration will be given to the mechanisms of collective memory with particular regard to issues of boundary and development, and how these things are evidenced in Scripture. From New Testament evidence the focus will shift to worship and God as the ultimate referent of Christian memory. 6.2 Imagination as interpretative tool in the works of Walter Brueggemann. The American Old Testament scholar Walter Brueggemann delivered the 1988-9 Lyman Beecher Lectures on Preaching with the title Finally Comes the Poet: Daring Speech for Proclamation. The somewhat enigmatic quality of the title is typical of Brueggemanns style, and his published papers have included many similar aphorisms (for example At Risk with the Text, An Imaginative Or, The Shrill Voice of the Wounded Party, all in The Word Militant: Preaching a Decentering Word (2007); and Together in the Spirit–Beyond Seductive Quarrels, Reading as Wounded and as Haunted, and Texts That Linger, Not Yet Overcome in Deep Memory, Exuberant Hope: Contested Truth in a Post-Christian World (2000)) but arguably this particular title signifies more than presentational style. Finally Comes the Poet is Brueggemanns echo of a line from a poem entitled Passage to India in the Walt Whitman collection Leaves of Grass (1871): After the seas are all crossd, (as they seem already crossd,) After the great captains and engineers have accomplishd their work, After the noble inventors, after the scientists, the chemist, the geologist, ethnologist, Finally shall come the poet worthy that name, The true son of God shall come singing his songs. The poem has its origin in reflections on the grand technological achievements of Whitmans era, exemplified in the Suez canal and the American transcontinental railway. Its reference to great and new achievements as but a growth out of the past indeed fits well with Brueggemanns insistence that the old texts of Scripture when imaginatively interpreted are productive of new ways of seeing and living in the present (2000: 6): but there is, perhaps, a more playful and a yet more profound echo at work than simple topical reiteration. Whitman began Leaves of Grass as a conscious response to Ralph Waldo Emersons call in 1845 for the United States to have its own indigenous and unique poetry. The poems, despite being full of traditional biblical cadences, were to prove controversial since they used an innovative verse form with frequent colloquial language and some of them exalted the body and sexual love. Whitman worked on the volume throughout his life; the first edition of 1855 contained just 12 poems, but that grew to nearer 300 by the so-called deathbed edition of 1891-2. In other words, Whitmans work represents an ongoing creative enterprise that in its imaginative expansion and re-working sought to offer a new perspective on experience in an authentically American idiom of English. In that sense the poet comes last, as it were, to take imagination to shores far beyond those to be reached by rail or sea. As the poem concludes: For we are bound where mariner has not yet dare to go, And we will risk the ship, ourselves and all. O my brave soul! O farther farther sail! O daring joy, but safe! are they not all the seas of God? O farther, farther, farther sail! Imagination that goes beyond the immediately obvious; creativity that constructs alternative ways of giving an account of reality and interpretive language that profoundly resonates with the contemporary are themes that figure prominently in Brueggemanns work. In his Introduction to the Old Testament: The Canon and Christian Imagination, he writes: The tradition that became Scripture is not merely descriptive of a commonsense world; it dares, by artistic sensibility and risk-taking rhetoric, to posit, characterize, and vouch for a world beyond the common sense. (2003a: 9) This interpretive imagination that enables ancient texts to speak with forceful authority to the contemporary believer is at the heart of Brueggemanns hermeneutic. His conviction is that engagement with the biblical texts can be creative of real alternatives to the prevailing and destructive dominant worldviews. His insistence on not what the text meant but what it means (2007: 83) presents a striking challenge to biblical methodologies that dwell on historical understandings of the text. In Brueggemanns work, both historical and redactive analysis are but steps towards this more fundamentally purposeful interpretation. His work is, therefore, of particular importance to this study since it so clearly demonstrates ways in which the biblical text can be interpreted anew so as to offer a fresh and challenging voice amidst the clamour of contemporary society. It is hardly surprising then that Whitmans poetic fresh voice provides Brueggemann with the teasing frontispiece to his lectures on preaching as a poetic construal of an alternative world (1989: 6). Nor is it surprising that in the years since his Lyman Beecher lectures, beyond his major studies (for example, First and Second Samuel (1990); Theology of the Old Testament: Testimony, Dispute, Advocacy (1997); and Deuteronomy (2001)) Brueggemann has written extensively about the preaching task (for example, in works such as Cadences of Home: Preaching among Exiles (1997); Deep Memory, Exuberant Hope: Contested Truth in a Post-Christian World (2000); The Word Militant: Preaching a Decentering Word (2007)). His is an approach to Scripture that is essentially homiletical since, whilst remaining academically rigorous, it always looks to how the text resonates with contemporary existence. Indeed, Brueggemann asserts that the key hermeneutical event in contemporary interpretation is the event of preaching (2007: 92). 6.3 Imaginative remembering as a way into the text. In his use of tradition Brueggemanns method is presentist in just the way that collective memory theory suggests. He writes that remembering is itself shot through with imaginative freedom to extrapolate and move beyond whatever there may have been of happening (2003a: 7). Accordingly, his determination is to make the interface of ancient text and contemporary community more poignant and palpable (2003a: xi). In this he is following an understanding of how classic texts work in the life of faith that has an ancient pedigree and is exemplified in contemporary scholarship by David Tracy: I will understand not merely something that was of interest back then, as a period piece, whose use, although valid then, is now spent. Rather I will grasp something of genuine here and now, in this time and place. I will then recognize that all interpretation of classic texts heightens my consciousness of my own finitude, my own radically historical reality. I can never repeat the classics to understand them. I must interpret them. Only then, as Kierkegaard insisted, do I really repeat them. (Tracy, 1981: 103) In this understanding, interpretation, even when it appears novel (as long as that novelty is in an appropriate measure consistent with the tradition), is a legitimate extension of the tradition as represented by the text. Hence, for Brueggemann, what he terms imaginative remembering (2003a: 8) is both a way of understanding the formation of the text and an essential way into the text now. He writes of the Old Testament: What parents have related to their children as normative tradition (that became canonized by long usage and has long been regarded as normative) is a world of meaning that has as its key character YHWH, the God of Israel, who operates in the narratives and songs of Israel that are taken as reliable renderings of reality. Given all kinds of critical restraints and awarenesses, one can only allow that such retellings are a disciplined, emancipated act of imagination. (2003a: 8) This retelling is, in Brueggemanns methodology, a necessary extension of the memory work evident in the Old Testament texts with which he works, since those texts are themselves a sustained memory that has been filtered through many generations of the interpretative process, with many interpreters imposing certain theological intentionalities on the memory that continues to be reformulated. (2003a: 4) Brueggemann is at pains to assert the force of this continuity right up to the present time. The preacher, in his understanding, does not stand as a remote and objective commentator on the text, nor as a skill-laden technician who applies ancient wisdom to contemporary life, but is rather in her or his labours at one with and contributing to the ongoing flow of a living stream of tradition: All the forces of imaginative articulation and ideological passion and the hiddenness of divine inspiration have continued to operate in the ongoing interpretive task of synagogue and church until the present day. (2003a: 12) This ongoing process of memory work that makes faith possible for the next generation Brueggemann terms traditioning (2003a: 9). Although he does not use the language of collective memory theory in his writings, it is clear that he is alert to the mechanisms it suggests. For example, he points out that each version of retelling has as its intention the notion that it should be the final retelling that presents the newly interpreted or understood correct version. As that retelling comes to prominence and wide use, however, it is itself subject to further retelling that will eventually be productive of a fresher version that will displace the earlier version, partly or wholly (2003a: 9). It is not hard to see in this process what Halbwachs described as new memories created by the pressure of current needs and relationships and the forgetting of other memories that no longer have a supporting social framework. For Brueggemann, this process of retelling and discarding works to reinforce his demand that an exegetical and homiletical use of the text that is creative and imaginative is both legitimate and advantageous. The exegete or the homiletician can use the traces of earlier memories in the ongoing task of traditioning. Brueggemann writes: The complexity of the text evident on any careful reading is due to the happy reality that as new acts of traditioning overcome and partly displace older materials, the older material is retained alongside newer tradition. That retention is a happy one, because it very often happens that a still later traditionalist returns to and finds useful older, discarded material thought to be beyond use. (2003a: 9) Brueggemanns usage also echoes Halbwachs contention (see section 3.3) that changes in religious collective memory are often strengthened by an appeal to the recovery of ancient memory that has somehow been forgotten. What marks the difference between the two approaches is that Brueggemann sees this reclamation as necessary for a creative and imaginative handling of tradition rather than simply a way of socially legitimizing what might otherwise seem to be corrosive of the tradition. In collective memory theory as delineated by Halbwachs, change and development in Christian religious memory is seen as inimical to faith, whereas Brueggemann believes that variations over time are not only conducive to faith but are required if the text is to retain its power to change perceptions in every age. In acknowledging this process, Brueggemann also acknowledges that the memory held is far from being a straightforward and simple storage of information, or, as he terms it, an innocent act of repo rtage (2003a: 9). Far from seeing the social construction of memory as a denial of faith, Brueggemann uses that constructionism as a way to advance a socially responsible close engagement with the biblical text. This bears on the subject of this study in two very direct ways. 6.4 Living tradition as a field of artistic endeavour. First, it is important to acknowledge that although Brueggemanns hermeneutical method is an expression of impatience with biblical scholarship that dwells on historical, redactional and textual issues to the exclusion of social concerns; it is also more than that. His conviction is that the logic of modernity with its passion for linear, objective, and systematized thinking, and its insistence on only working with the given facts, has too often effectively silenced the Bible even in the churches (2003a: 28). He writes: Our technical way of thinking reduces mystery to problem, transforms assurance into certitude, revises quality into quantity, and so takes the categories of biblical faith and represents them in manageable shapes. (1989: 2) His is a style of engagement with the biblical text that goes beyond historical and technical categories (though readily employing those tools when needed) to imaginative and rhetorical aspects embedded in the text so as to focus not on the cognitive outcomes of the text (though there finally are cognitive outcomes) but on the artistic processes that operate in the text and generate an imagined world within the text. Such artistic attentiveness takes seriously the exact placement and performance of words and phrases, of sounds and repetitions that give rise to an alternate sense of reality. (2007: 76) In terms of homiletic theory this emphasis on artistic attentiveness calls to mind the work of R.E.C. Browne (1976) (see sections 2.3 and 5.2.3 above) and the suggestion he first voiced in the 1950s that preaching is an artistic activity requiring similar processes of social understanding and interaction as those necessary to the production of music, poetry or painting (Browne, 1976: 18). Indeed Brueggemann is arguably more in sympathy with the approach of Browne than with his American New Homiletic colleagues. The inductive methodology of New Homiletics beginnings all too easily with human experience, and, according to Brueggemann, its effort to induce from understandings of human experience connections to the biblical text is the wrong starting point. He cites what he perceives to be an increasing inclination amongst seminarians who prefer for preaching some idea, some cause, some experience, some anything rather than the text. A community without its appropriate text clearly will have no power or energy or courage for mission; it will be endlessly quarrelsome because it depends on ideology and has no agreed-upon arena where it adjudicates its conflicts. (2007: 42) With the New Homileticians Brueggemann is determined to connect the text and the world, but since his homiletic conceives the text as always challenging and critiquing commonplace understandings of experience and reality, those commonplace understandings cannot be the interpreters beginning. Interestingly, the word relevance is a term he studiously avoids in his consideration of how preaching properly works. Indeed, in a recent article he asserts the text is not directly addressed to us, and we should not work too hard at making it immediately relevant (2007: 39). As an alternative he uses the term resonates as a way of indicating that the preachers task is to enable a word to be heard that comes from outside our closed system of reality (2007: 4). Preaching, he insists, must always be subversive (2000: 6) and he means that literally: it offers a version of faith lived in reality that gets under the dominant versions and opens new ways of existing. He writes: My theme is alternative, sub-version to version, the sermon a moment of alternative imagination, the preacher exposed as point man, point woman, to make up out of nothing more than our memory and our hope and our faith a radical option to the normalcy of deathliness. (2000: 9) So, far from being a simple preservation mechanism, traditioning, in Brueggemanns methodology, becomes a creative activity in which each generation of faith reworks the tradition so as to maintain its liveliness: We now know (or we think we know) that human transformation (the way people change) does not happen through didacticism or through excessive certitude but through the playful entertainment of another scripting of reality that may subvert the old given text and its interpretation and lead to the embrace of an alternative text and its redescription of reality. (2007: 26) This is a radical understanding of faiths collective memory in that it lays the emphasis on traditions continuity being found in the telling and retelling which is properly productive of changes and shifts in traditions content. Here, the maintenance of a living tradition is clearly paramount; but processes of that maintenance are acknowledged as continually bringing to birth new ways of understanding how that tradition is experienced as living. The ways collective memories change are an aspect of how tradition functions effectively rather than being seen as a threat to the preservation of tradition. Brueggemanns traditioning works towards the creation of world-views in the anthropological sense; it is an insistence on an epistemology that shuns a too strident and dominating objectivism. As he puts it: Reality is not fixed and settled it cannot be described objectively. We do not simply respond to a world that is here, but we engage in constituting that world by our participation, or action, and our speech. As participants in the constitutive act, we do not describe what is there, but we evoke what is not fully there until we act or speak. (1988: 12) In this Brueggemann offers an understanding of the preachers task that is akin to David Buttricks phenomenological approach (Buttrick, 1987) in that it calls forth a sermonic language that can construe the world in new ways. Thus Brueggemanns definition of imagination is: The God-given, emancipated capacity to picture (or image) reality — God, world, self — in alternative ways outside conventional, commonly accepted givens. Imagination is attentiveness to what is otherwise, other than our taken-for-granted world. (2001: 27) This imaginative ability allows new insights and understandings to develop from within tradition. Processes of displacement and forgetting may indeed be at work in this, as collective memory theory suggests; but that does not necessarily mean that previous memories are just abandoned. Rather, imagination enables a reviewing incorporation of new perspectives that are beyond the easy conventions previously assumed. 6.5 Preaching as contested production. Preaching is at heart, according to Bruggemann, about the construel of alternatives. This assertion discloses a second point about how his work has a direct bearing on this study; and that shifts the focus from the nature of tradition to the practice of preaching. If traditioning is fundamentally about epistemology then preaching, as a mechanism of memory maintenance, must itself be productive of this shift in knowing. Consequently, preaching is, in Brueggemanns estimation, always a dangerous, indeed hazardous, activity since it is essentially a process of production understood in its widest creative sense. Like any productive process there is much that can prospectively go wrong in the process itself, let alone in its ultimate consumption as a product whose characteristics are potentially suspect or unwelcome. The dominant worldview in which both preacher and hearer exists is one in which reductionism with its relentless crude simplification of complexities and subtleties holds sway most of the time (1987: 13). In such circumstances preaching that is a creative weaving of the tradition into fresh resonant patterns can come as an unwelcome shock; it appears to put a question mark against more usual didactic, doctrinal or moralizing homiletical styles (2007: 29). That, of course, is precisely Brueggemanns purpose: Preaching is a peculiar, freighted, risky act each time we do it: entrusted with an irascible, elusive, polyvalent subject and flying low under the dominant version with a subversive offer of another version to be embraced by subversives. (2000: 6, italics original) Brueggemann situates preaching in precisely that area of contestation and change related to operative social frameworks that is familiar to collective memory theorists. That Brueggemann applies notions of production and consumption to the text and its exposition might seem strange in that kindred concepts such as commodification and consumerism are things he frequently criticises severely. In doing so he is, perhaps, making the point that the tendency of the dominating economic model to corrupt and distort underscores its seriousness and makes using its terms all the more resonant when applied to preaching. Preaching is to be taken with the utmost seriousness precisely because the world it aims to create offers a profound alternative to the dominating economic worldview. Preaching presents a new choice which challenges the hegemony of the usual way of viewing production and consumption, but the resonance of that choice is such that terms themselves are appropriately used: When the community has thus produced a text, it is the task of the community to consume the text, that is, to take, use, heed, respond, and act upon the text. The entire process of the text, then, is an act of production and consumption whereby a new world is chosen or an old world is defended, or there is transformation of old world to new world. The purpose of using the categories of production and consumption is to suggest that the textual process, especially the interpretative act of preaching, is never a benign, innocent, or straightforward act. Anyone who imagines that he or she is a benign or innocent preacher of the text is engaged in self-deception. Preaching as interpretation is always a daring, dangerous act, in which the interpreter, together with the receivers of the interpretation, is consuming a text and producing a world. (2007: 87) In other words, to facilitate this consumptive production, it is essential that the text be kept in conversation with what the congregation already knows and believes (2007: 100). This conversation is at its most effective when it is clearly opposed to both a false kind of objectivity that assumes the world is a closed, fixed, fated, given and a kind of subjectivity that assumes we are free or able to conjure up private worlds that may exist in a domesticated sphere without accountability to or impingement from the larger public world (2007: 100). Preaching has to keep the conversation going—an inevitable conclusion, given Brueggemanns dynamic understanding of tradition. It is intended that this analysis of Brueggemanns writings will have made plain the numerous points at which his thought provides fruitful links to the subject of this study. However, before moving to an examination of continuity and community in relation to collective memory it is worth reiterating some of the keys issues at a little length. In particular, the relationship between tradition, as represented by the Scriptural texts and contemporary concerns, will be examined further. That in turn will allow some extended discussion of the way in which this tradition is able to generate more than a straightforward replication of itself out of those contemporary concerns. Tradition is seen here as an environment within which the preacher is empowered towards an imaginative and artistic creativity that both sustains and develops that environment. That discussion will provide a conceptual bridge into the consideration of a brief but significant essay contributed by Anthony Thiselton to th e 1981 Doctrine Commission of the Church of Englands report Believing in the Church. Through Thiseltons work, issues of continuity and transmission will be directly addressed. 6.6 The presentist use of tradition. Brueggemanns perspective on the preaching task fits well with collective memory theory in that it is essentially presentist in its nature. Indeed, Brueggemanns insistence on what the text means now provides a positive theological and ministerial undergirding of the processes of collective memory. His understanding of imaginative remembering as the core tool of the preachers interpretation re-positions those collective memory processes as purposeful rather than simply inevitable. The preacher as hermeneutikos enters the stream of the ongoing flow of a living tradition and strives to be part of that lively continuity through homiletic activity; what Brueggemann understands as a continuing process of traditioning. It would not be an exaggeration to say that Brueggemann places this dynamic understanding of tradition at the very centre of faithful living. If so fundamental to the practice of faith, then that traditioning must also be essential to Christian mission. As Rowan Williams puts it: The Christian is at once possessed by an authoritative urgency to communicate the good news, and constrained by the awareness of how easily the words of proclamation become godless, powerless to transform. The urgency must often be channelled into listening and waiting, and into the expansion of the Christian imagination itself into something that can cope with the seriousness of the world. It is certainly true that, for any of this to be possible, here must be a real immersion in the Christian tradition itself. (2000: 40) In Brueggemanns thought, preaching becomes a key component of contemporary biblical interpretation in that it makes explicit in a demonstrable way just how tradition works. The essential rootedness of homiletics in a faith tradition becomes its greatest strength. This point needs to be underlined because it is not to be taken as special pleading for preaching as an exceptional kind of communication that must by its nature be allowed an ideological position inappropriate elsewhere. Instead, this is a declaration that the explicit rootedness of preaching exposes the reality of similar, but frequently denied rootedness, in other areas of discourse. Furthermore, that that very rootedness provides a platform for a sometimes radical re-evaluation of realities previously simply assumed—what Brueggemann understands as a construal of alternatives. In terms of collective memory, the recasting of memories becomes not the rather defensive mechanism Halbwachs described in his consideration of religion, but a creative and imaginative weaving of new possibilities out of the warp and weft of what has been inherited. This allows an adjustment of Halbwachs rather positivistic functionalism towards a more phenomenological perspective that is alert to the dynamism inherent in the tradition itself. Some words from Peter Ochs study of Peircean pragmatism in relation to Scripture seem apposite: For the Christian community, the Bible is thus not a sign of some external reality, but a reality itself whose meanings display the doubly dialogic relationships between a particular text and its context within the Bible as a whole, and between the Bible as a whole and the conduct of the community of interpreters. (1998: 309) The denial of an objectivizing distance between the preacher and the text may be justly assumed in the ministry of preaching, but Ochs study and Brueggemanns practice are suggestive of more than that: they point to a kind of knowing and learning only available through tradition. What is being challenged here is the easy assumption that a tradition-free, abstract, universal rationality is superior to such tradition-embedded thinking. Indeed, traditioning considered in the widest terms must put a question mark against the very idea of tradition-free knowing. In considering the influential works of Michael Polanyi (1891-1976), Alasdair MacIntyre (born 1929), and Charles Taylor (born 1931) Bruggemann makes the point that the imagination so crucial to development and change is generated from within tradition (2001: 31). 6.7 The generative nature of Scripture as tradition. Although, as acknowledged earlier, the relationship of tradition and rationality raises large epistemological issues beyond the direct scope of this thesis the subject needs to be broached here since it draws attention to an important aspect of tradition, namely its ability to seed fresh, creative understandings that are generative of new developments whilst retaining congruity with the tradition from which they arose. Colloquial usage of the term tradition makes it synonymous with preservation, but that fails to acknowledge this generative ability. Brueggemann sees generative traditioning at

Candide- A Contrast To Optimism :: essays research papers

Candide- A Contrast to Optimism Francis Marie Arouet de Voltaire was the French author of the novella Candide, also known as â€Å"Optimism†(Durant and Durant 724). Many of Voltaire’s works were popular in Europe during his time, yet it is his satire, Candide, which is still studied today. In Candide, Voltaire sought to point out the fallacy of Gottfried William von Leibniz’s philosophy by criticizing worldly superiority, the theory of optimism, and the brutality of war. Leibniz theorized that God, having the ability to pick from an infinite number of worlds, chose this world, â€Å"the best of all possible worlds†(18). To dispute that contention, Voltaire created Martin. Martin was the quintessential pessimist, and Candide’s trusted friend and advisor. Martin continuously tried to prove to Candide that there is little virtue, morality and happiness in the world. When a cheerful couple was seen walking and singing, Candide told Martin, â€Å"At least you must admit that these people are happy†(94). Martin quickly replied, â€Å"I wager they are not†(94). The only basis Martin had for his judgment was the sight of two outwardly content people, yet somehow he was compelled to characterize them as unhappy. Martin’s pessimistic outlook on life is the antithesis of Leibniz’s theory that this world is the best. The evil that Martin perceived blinded him from the good that existed in the world. The land of Eldorado was the realization of Leibniz’s theory that this world is the best. In reference to Eldorado, Candide stated that â€Å"there’s no comparison between this country and the castle where I was born†(70). The fact that Eldorado was the perfect city revealed the flawed world in which Candide lived. Martin’s ability to focus on the evils in the world and the contrast between reality and Eldorado reflect Voltaire’s criticism of Leibniz’s belief that this world is the best possible. To emphasize his criticism of optimism in the novel, Voltaire created Dr. Pangloss, an unconditional follower of Leibniz’s philosophy. Pangloss believed that everything had its purpose and things happened for the best. Even the horrendous Lisbon earthquake and fire were for the best according to Pangloss. He stated that although the disastrous earthquake took over 30,000 lives, â€Å"all this is for the very best. . . For it is impossible that things should not be where they are†(30). According to Pangloss’ philosophy, there was a purpose behind the earthquake. He believed that there was a rational explanation for the earthquake, even though he was unable to provide substantial evidence to support his claim.

Effects Of Media On Globalization Essay

Media and globalization go hand in hand. Although researchers in both fields may have divergent views on the extent of influence of each on the other, it is evident that the two have a correlation and will always be in tandem. Terhi Rantanen acknowledges that media and globalization are closely interlinked. Whereas most communication scholars focus the role of media in the process of globalization they are opposed to media being relegated to a socio-cultural study. They think media affects all arenas globalization including politics and economics. On the other hand, experts of globalization are in agreement that globalization would be impossible without media and communications As the name suggests, globalization is to make something local go worldwide; to have a reach beyond the borders of one’s locality. Media does extend people beyond their national borders and globalization does affect media. The focus of this paper will be on the effects of globalization on media. It will determine how globalization has changed media in Britain through the: – Modifications in language of media. – Innovation and increased use of new media – Increased and profound focus   on global issues – A closer relationship and shared culture by people from different continents – Increased income and transnational corporations Media in Britain has had to adapt different languages to attract a new international audience. Globalization from a business perspective means leaving one’s country and selling one’s goods and services to another country. Therefore, it follows that one has to adjust to the national language of the people so as to trade. Media is a commercial venture like any other and making profit is the end goal. The audience reach, response and retention have to be massive to realize any benefits, monetary or otherwise. Evidently, the globe is the largest untapped market for British media. To maximise on this new frontier, one has to know and effectively apply the correct vocabulary, intonations and other aspects of language to capture and retain their attention of the prospective audience in a foreign country. The world has 6,912 living languages. It would be impossible to broadcast in all languages but a media institution that broadcasts or prints its information in the major and popular languages of the world has an advantage over a rival entity that only does so in English. Take an example of BBC World Service, the leading international broadcaster that broadcasts in 33 languages including Urdu, Swahili, Chinese, French, Shona, Spanish etc. Why does it do so? It diffuses its message in all these other languages because of globalization. BBC no longer appertains to the British. It is now an intercontinental brand name. Consequently, to boost the audience numbers, the national broadcaster has to present programs which non English speakers can also understand. BBC’s purpose for existence is ‘to enrich people lives with programmes and services that inform, educate and entertain,’ Indeed, if BBC had not started broadcasting 75 years ago in other languages, today it would not be the leading international broadcaster that it claims to be nor would have such universal brand recognition. Globalization has provoked the creation of new production for new media. As the labour costs and other production costs in the West including Britain rise to unprecedented heights, manufacturers of new media apparatus such as computer chips and other components are relocating their business to cheaper assemblage destinations. According to Lievrouw et al. new media is not only the content but also the infrastructure that supports production, distribution and exhibition of this content. They emphasize that institution of satellite broadcasting and telecommunication networks which sustain the seamless content supply, actively supports the globalization of new media. Also these networks encourage the international growth of local, regional and global markets. ‘Communication and new media systems have supported the expansion of business beyond national markets to a system whereby components are developed, manufactured, assembled, and sold far from where corporations (Transnational) exercise control. In short, globalization has encouraged advancement of communications technologies thus improving the quality and quantity of intercontinental information and commerce which has encouraged further globalization. This endless cycle has led to opening of factories in developing countries which benefit from the new income. The British Media has increased the coverage and space of international issues. They are running more in depth programs and writing feature articles on events taking part in other parts of the world. For instance, at the beginning of this year violence broke out in a tiny East Africa country called Kenya that was once a former colony of Britain. During this period Sky Broadcasting Corporation, British Broadcasting Corporation(BBC), the Daily Mail and The Guardian gave us blow by blow accounts of the breaking news. Why did they give so much time to such a story from a far off state? Well, Kenya was of great strategic to Britain. Britons have business interests and some have family members residing there. The world was really compressed because this chaos taking place in Kenya was part of their reality as well. Globalization has affected how Britons and the media understand the world. As the media advances and increases in complexity it is not enough to just listen, watch or read the news. Britons want more than just excerpts. The news, especially international news, are analysed; experts are summoned; explanations and predictions are made. Reuters diffuses political, economic and social news in over 23 languages through its wire services. This information comes complete with historical backgrounds and expert opinion. Globalization has in fact led to Vilanilam writes ‘Reuters main business is not simply transmitting news of daily political events it also supplies the media with news of financial transactions worldwide. . . . In short, the world’s financial transactions and their impact on the immediate and long term interests of its allies are of primary concern to Reuters. ’ Therefore because British media also has an interest in the global information, it has to reinvent itself and broaden its perspective so that it can keep with an audience that has increased consciousness of world around them. Bryn et al describe globalization as a schoolboy who listens in India who eats American cereal, listens to a Canadian pop singer is a schoolboy on a Japanese manufactured MP3 player, wears American Jeans , converses to his parents in Hindi, and goes for English language classes. This phenomenon has indeed has linked between people of different land masses together and in this same way it has helped to propel brand names from western countries to developing countries in the southern and eastern part of the hemisphere. How has it affected media in Britain? The media has played a part in this process and has benefited through transmission of adverts to foreign countries. British Media has extended its programming and publications to the other side of the globe. The Indian boy would get know all this brand names and the MP3 because he saw it in Sky International or BBC Click program. The media in Britain is enhancing the homogeneity of people with different racial, ethnic and political affiliations already began by the process of globalization. Hence, globalization and media have a symbiotic relationship The globalization trend has led to the rise of so called new media in Britain. Bill Jones says that, ‘By 2005, nearly 36 million people or nearly 60% of UK homes, have a PC . . . . ‘ . Globalization has forced Britons to modernize the way they access information. They no longer rely on the old media such as television and radio or newspapers. Nowadays Britons are spending more time at watching news, reading newspapers on the Internet. This is because globalization means that business, politics; society in general has gone global. To keep on top of what the trends, one has to have the fastest media available. The Web contains more information than any source of media. It can be portable and one does not have to be in a fixed place to access the precious information necessary for survival. Apart from the PCs Britons have Ipods to download music from their favourite international artists, MP3 players to watch their favourite UEFA club match. Globalization has brought economic growth to the media industry in terms of the massive annual incomes derived by companies who endeavour to globalize. O’Loughlin et al explain how there are now new entities called ‘transnational’ media corporations which extend beyond Britain. He gives an example of NewsCorp owned by Rupert Murdoch who has multi-million dollar interests in Asia and Britain. These corporations create job opportunities for media practitioners in Britain. This new media market is almost a trillion dollar industry in Britain and it will continue to grow. In conclusion, globalization has changed the media for the better and with time the face of media in Britain will have a different appearance because of influence from globalization. Consequently, globalization and media in Britain are ultimately and inextricable interconnected and symbiotic.

How to Make Colored Fire Pinecones

How to Make Colored Fire Pinecones How can you make your fire more festive? Toss on a few colored fire pinecones! Colored fire pinecones are extremely easy to make. All you need is one common household chemical. Colored Fire Pinecone Materials dry pineconesboric acid (usually sold as a disinfectant in the pharmacy section of stores)alcohol (optional) Alcohol is not necessary for this project, but it is a good accelerant if you are having trouble getting your pinecones to burn, which is possible if they are still a little green. Also, alcohol burns with a blue flame, so it will add another color to the fire yet wont overpower the other flame colors in your pinecone. Methanol is sold as Heetâ„ ¢ fuel treatment (avoid contact with skin). Isopropyl alcohol (rubbing alcohol) or ethanol (e.g., from rum or vodka) work well, too. Methods of Preparing Colored Fire Pinecones Method #1: This is the quick-and-easy method of getting pinecones to burn in colors. Sprinkle a little boric acid powder onto the pinecone. Squirt a small amount of alcohol onto the pinecone. Light the pinecone. Method #2: Dissolve the boric acid in a small amount of water or alcohol. Soak the pinecones in the colorant solution and allow them to dry. Boric acid is a good chemical for this project because its easily obtained, safe, and can give you a full spectrum of flame colors. However, any of the safe colorants for making colored fire can be used to make colored fire pinecones, so dont be afraid to experiment with other chemicals. You can prepare colored pinecones in advance to give as gifts or to burn throughout the season. If you like, you can scent the pinecones by adding a small amount of cinnamon oil or potpourri fragrance. Disclaimer: Please be advised that the content provided by our website is for EDUCATIONAL PURPOSES ONLY. Fireworks and the chemicals contained within them are dangerous and should always be handled with care and used with common sense. By using this website you acknowledge that ThoughtCo., its parent About, Inc. (a/k/a Dotdash), and IAC/InterActive Corp. shall have no liability for any damages, injuries, or other legal matters caused by your use of fireworks or the knowledge or application of the information on this website. The providers of this content specifically do not condone using fireworks for disruptive, unsafe, illegal, or destructive purposes. You are responsible for following all applicable laws before using or applying the information provided on this website.

Good Governence Essay Example

Good Governence Essay Example Good Governence Essay Good Governence Essay Definitions of Good governance on the Web: Good governance is an indeterminate term used in development literature to describe how public institutions conduct public affairs and manage public resources in order to guarantee the realization of human rights. . UNESCAP, 2009. Accessed July 10, 2009 INTRODUCTION OF GOOD GOVERNENCE Let us dismiss hypocrisy and enhance democracy By changing the process to measure our country’s progress -Poem Young People, Take Charge by TakingITGlobal member Exercising power and decision-making for a group of people is called governance. It happens everywhere – from urban centres to rural villages – and the well-being of a community depends on the choices made by people granted this authority. Because of the diversity of organizational structures around the world, people such as land lords, heads of associations, cooperatives, NGOs, religious leaders, political parties and of course, government are all actors granted the power to govern. Good governance† is a relatively new term that is often used to describe the desired objective of a nation-state’s political development. The principles of good governance, however, are not new. Good governance is, in short, anti-corruption whereas authority and its institutions are accountable, effective and efficient, participatory, transparent, responsive, consensus-oriented, and equitable. These are the major characteristics of good governance as outlined by the United Nati ons. : The World Leaders at the 2005 World Summit concluded that good governance is integral to economic growth, the eradication of poverty and hunger, and sustainable development. The views of all oppressed groups, including women, youth and the poor, must be heard and considered by governing bodies because they will be the ones most negatively affected if good governance is not achieved. For good governance to exist in both theory and practice, citizens must be empowered to participate in meaningful ways in decision-making processes. They have a right to information and to access. Although widespread accessibility remains a barrier for many countries, one of those ways is through Information and Communication Technology (ICT) applications such as the Internet. E-governance has emerged as a viable means to address development issues and challenges because citizens find empowerment through access to information. For more on this subject, please see our page on Understanding ICT for Development.

Oppurtunity analysis report Essay Example | Topics and Well Written Essays - 1750 words

Oppurtunity analysis report - Essay Example For instance, domestic customers also tightened their belt in 2008 – 2009 amid unemployment, inflation and low real incomes, thereby reducing the money spent on luxury and budget trips for relaxation, honeymoon, sightseeing, entertainment, adventure and casual visits to attractive places across the world. In other words, the demand for air travel followed by demand of foreign and domestic trips reduced significantly in last 2 years that resulted in either complete or partial closures of many travel agencies in USA. However, the US economy is now observing growth and coming out of recession; hence new business and investment opportunities have been created in tourism and hospitality industry. The demand of budget and luxury foreign and domestic leisure trips has increased after sharp decline in preceding years because of improvement in employment prospects and purchasing power. The author, being a business executive, has planned to enter aforementioned industry by establishing his own Travel Agency named â€Å"The Trips Organizers† in New York and Washington Cities. The company will target middle-middle, upper - middle and elite social classes and offer its premium quality products such as budget and luxury tours to potential US travelers and tourists who wish to enjoy numerous exquisite places, resorts, beaches and wonders outside USA. In addition, the company will also market its products to non-US travelers who wish to visit USA for tourism and who are fascinated with its natural beau ty, resorts, backpackers, beaches etc. This opportunity could prove to be highly lucrative because the world is coming out of recession and the demand for foreign and domestic leisure trips is expected to increase at a rate of 5% in upcoming years worldwide. Hence, there is greater probability that our business would remain successful if we offer outstanding, well-differentiated and distinctive services at

The Future of Access Control Essay Example | Topics and Well Written Essays - 2500 words

The Future of Access Control - Essay Example This paper will examine the future of access control systems. Access control systems are being increasingly characterized by the convergence between the physical security of the facility and Information technology which is responsible for the security management of the facility which includes issues like authentication and logging. Access control methods can be broadly classified into three categories. Firstly, the visual recognition techniques which rely on a human to check the identity card issued to authorized personnel. This is the oldest form of access control and has several advantages like simplicity, ease of use, low implementation cost (though the cost is recurring in nature) and there is no requirement to always keep the password handy. There are disadvantages too like, the reliance on the human factor and the consequent scope for error; the identity cards can be easily duplicated and finally the low speed at which the checking takes place. Secondly we have the mechanical access control systems which can be characterized as the lock and key mechanism where the key acts as the physical identifier (Honey, Gerard 2005). This system has been used by humanity to secure physical spaces for a long time. The advantages are the simplicity of use and the low cost of implementation. However the disadvantages ar e that there is no way to prevent or regulate the duplication of an authorized key and there is no system to prevent or log unauthorized attempts. The third method of access control is the electrical access control systems which usually consist of an electromechanical lock which is operated by a set of valid keys. This method can be used imaginatively in various kinds of scenarios to provide differing levels of security. The advantages and the disadvantages of the mechanical access control systems are retained with the additional requirement of electrical cabling. The fourth method of access control is the electronic access control. This is proving to be an increasingly popular solution due to several factors. This method represents a convergence of electronics, Information Technology and physical access control. They can be broadly sub divided into three sub categories, keyboard based, smart based and biometrics based (Horrowitz,P and W. Hill 1992). The merits and demerits of each of these categories will be discussed in detail later in this paper. However all these electronic access control systems have the following advantages like a high level of security, increased flexibility in deployment resulting from a wide possibility for application, operation and small size. They also have some generic drawbacks like enhanced cost of deployment and the requirement of specialized knowledge for installation. Access control is about the continuing race between the increasingly complex access control systems and the people who are trying to gain unauthorized access. This demands a continually evolving technology. This paper will examine the future trends of access control systems and the various technologies associated with them. Types of Barriers and Design of Systems There are several types of barriers with each barrier having its own advantages and disadvantages. These advantages and di