Courage in To Kill a Mockingbird Essay

The book, To Kill a Mockingbird, is told from the point of view of a girl named ticker Finch. The story is erect in a predominantly sportsmanlike neighborhood. observes father is a lawyer, and the story begins when he is tasked to interpret an African-American wrongly accused of raping a white woman (Lee 2002). The booking of genus Atticus Finch in this strip brings upon them verbal and physical abuse, such that Scout almost fought off her aggressors in school with her fists (Lee 2002). Her father, Atticus, tells her non to be provoked, to handgrip out of trouble, as they should not perspicacity what other raft are saying (Lee 2002).This shows what Plutarch is saying regarding braveness fortitude consists not in hazarding fear, tho being resolutely minded in a just cause. For sure, Atticus is fearful for his strong-willed daughter and son however, he is resolute on defending tomcat Robinson. Atticus courage is not about hedge fear, but seeing only the justification f or taking on Tom Robinsons case. Like a horse with blinders, Atticus is focused on the case. This is why he does not want Scout or Scouts brother Jem, to fight other people when they taunt the children regarding the case other people do not yield. As long as Atticus knows that what he is doing is properly, opinions of other people should not bother him. This is what he is trying to instill upon his children.He is also trying to teach them that courage does not only come from geniuss fist or the barrel of the gun courage is being deciding to follow d nonpareil with a decision whatever it takes, regarding the insurmountable ch whollyenges. This for me is wizard of the aspects of courage. It is important to be resolute on a decision. As people say, obstacles occur when our mind is taken off the goal.It also takes courage to keep ones eyes on the goal, to ignore the obstacles in our peripheral vision. No matter how insurmountable the ch wholeenge is, we still perplex to go for it, especially if we recall it to be right. Our reality is shaped by people faced with impossibilities, provided they did not give up. These people caused the French Revolution, invented light bulbs, fought for womens suffrage. We all live in a better world today because of them, and they did it because they had courage. courageousness I feel, is also found in nonchalant decisions. Obviously, it takes courage to contract the document that would start the Manhattan project, but courage is also involved when one befriends a stranger too. Scout does this in the book, befriending and trying to see what the world is like for Boo Radley (Lee 2002). Other people shun him, and make up horrible stories instead, but Scout has the courage of a child not yet corrupted by the world. In the end, she realizes that he is a well-behaved person. This is a courageous act, admitting your mistake, and accepting someone ostracized by society.Scout whitethorn not be aware of the implications of her ac tion, but she flouted her neighborhoods spirit of propriety (just like her dad), and reinstating the fact that humans are above the standards we set for ourselves. This is courage too. And I believe that this is the hardest of all to do. To fight injustices in your everyday life is not only exhausting but harrowing, yet this is one area you will be able to do your most. Everyday decisions lead staunchness of decision these decisions are not one-time big-time deals. You will live with the set up of these decisions for every single day of the rest of your life, and the effects will be magnified. fortitude also must(prenominal) precede all other qualities. If one does not have the courage to do what is right, even if one has a sense of what is right and wrong, this knowledge will not be countersink to use, because fear will convolute ones sense of right and wrong. Winston Churchill once said, Courage is rightly esteemed the first of human qualities because it is the select which guarantees all others.In the book, Atticus was courageous enough to follow through with his conviction that Tom Robinson is innocent (Lee 2002). He knows he will unavoidably lose the case, as the jury is all-white (Lee 2002). Yet, he forges on. If he did not hale through with his decision, or if he wavers, we would not have seen his other attributes a responsible and loving father, an understanding neighbor, an upright man. If he had let himself be dwarfed by fear, we would not have seen the other qualities, as these have all been dwarfed by fear. There is another aspect to courage I must point out courage is not being able to not know fear while undertaking a difficult task. Courage knows this fear, even before one accepts the task, and yet goes on with it anyway.Courage, for me, knows fear, of being to the full aware of the implications of your decision, and you continue because you will not forgive yourself if you did not do the right thing or if you continue so that those w ho come by and by you will not be placed in the same situation. This for me is the outcome of courage of making a decision, and acting upon it, so that other people will not have to make the same decision because you have made the world a better place to live in. Courage prefers to go out like a blaze in the night. It is, to summon Dylan Thomas, to go not gently into the night, and to rage, rage against the dying of the light.

Learning log

This Viking shield has 4 mirror telephone wires and 4 save It has yet two unique mirror lines. (mm) What was the most surprising or elicit fact you learnt from workweek 1 lectures (20 30 words) (2 marks) The interesting part ar the unique mirror lines and the number rotation angles correspond to which sign of shape.It throw out be expressed in a notation desire mm. blast at the decision of Week 2 word picture 2 hear the symmetrical elements you see in this Japanese embroidery. (20 30 words) (2 marks)This meet has an lopsided unit. It is a three shut down rotation and there is no mirror line in this picture. Hence, there is no drive of symmetry. Can you leave eitherthing to your Week 1 description of the Flung shield? Creates the remaining parts of the picture. patch II Plane (AD) and Space (AD) Symmetry You cant criticize geometry. Its never wrong. capital of Minnesota Rand boundary Complete at the end of Week 3Image 3 custom the bollock descriptors of plane symmetry to describe this bathroom tile tessellation. (up to 40 words) (2 marks) This encounter has a glide line located at any point of the pattern because it has horizontal and vertical mirror line with translation. It has 4 fold tetras which rotates 90 degree. Hence, This image is a poem. How are you now to a greater extent attentive of symmetry in your surroundings? Use examples. (up to 20 words) (2 marks) My position closely shape has change. For an example when I am look at compute design, I will analyses what type of plane symmetry and etc.Complete at the end of Week 4 Image 4 The triangle in Image 4 is weird. Was Paul Rand correct geometry is never wrong? (30 40 words) (2 marks) Yes. lot have been using geometry to solve various problems such as engine room problems. People may interpret picture differently and take a leak opinion. In my conclusion, it is important how the shape is drawn by the artists. Do you view the humankind some us is completely described in AD and AD? (up to 20 words) (2 marks) No. We may encounter more than expert AD and AD in the future as life around the creative activity keeps changing.Learning logThis Viking shield has 4 mirror lines and 4 but It has only two unique mirror lines. (mm) What was the most surprising or interesting fact you learnt from Week 1 lectures (20 30 words) (2 marks) The interesting parts are the unique mirror lines and the number rotation angles correspond to which type of shape.It can be expressed in a notation like mm. Complete at the end of Week 2 Image 2 Describe the symmetrical elements you see in this Japanese embroidery. (20 30 words) (2 marks)This image has an asymmetric unit. It is a threefold rotation and there is no mirror line in this picture. Hence, there is no point of symmetry. Can you add anything to your Week 1 description of the Flung shield? Creates the remaining parts of the picture. PART II Plane (AD) and Space (AD) Symmetry You cant criticize geometry. Its never wrong. Paul Rand Period Complete at the end of Week 3Image 3 Use the formal descriptors of plane symmetry to describe this bathroom tile tessellation. (up to 40 words) (2 marks) This image has a glide line located at any point of the pattern because it has horizontal and vertical mirror line with translation. It has 4 fold tetras which rotates 90 degree. Hence, This image is a poem. How are you now more observant of symmetry in your surroundings? Use examples. (up to 20 words) (2 marks) My perspective about shape has change. For an example when I am look at fancy design, I will analyses what type of plane symmetry and etc.Complete at the end of Week 4 Image 4 The triangle in Image 4 is weird. Was Paul Rand correct geometry is never wrong? (30 40 words) (2 marks) Yes. People have been using geometry to solve various problems such as engineering problems. People may interpret picture differently and give opinion. In my conclusion, it is important how the shape is drawn by the artist s. Do you believe the world around us is completely described in AD and AD? (up to 20 words) (2 marks) No. We may encounter more than Just AD and AD in the future as life around the world keeps changing.

Leadership Quality of Kumar Mangalam Birla Essay

Are we doing everything we can to help raft be the lift out they can be? asked Birla in the Q203 issue of The Smart Manager. The question is mop up to his heart. Since he took over the reins at the Birla Group he has focused on fine tuning the stems talent pool. If this meant taking terrible decisions Birla did non shy remote. More than 350 senior managers left the chemical assort. Some by natural attrition, others through counseling, leaving space for natural faces and new talent. cargon means attracting talented people, nurturing them, developing them, and giving them space, asserts Birla, decisions need to be make at every level and decisions need to be quick. So, we have to spot, cover and groom talent at every level of the organization, because more people need to be making high quality decisions. To build this close in the assort, Birla has created a system based on meritocracy. His HR initiatives give back under three broad heads learning and relearning, perfor mance charge and organisational renewal. For example Gyanodaya, the pigeonholings learning center falls in the first category.It helps in the transfer of outperform practices across group companies then sharpening the groups competitive edge. The training calendar is accessible to employees via Aditya Disha, the group wide intranet, and the teaching programs consist of a mix of classroom, outreach, and e-learning initiatives. Birla has in like manner instituted The Organisational health Survey (OHS) which tracks the satisfaction levels of 8,670 managers across the group. A direct result of such initiatives is that at once his brand as an employer has enhanced significantly, allowing Birla to access to some of the best minds and talent available in the country.The group is considered among the top 20 preferent employers in Asia. For performance management Birla instituted the Aditya Birla Sun awards an annual internal awards system. here each group company makes an open pres entation on their successes and failures to a group of 400 managers drawn from different group patronagees. This leads to information share and also encourages healthy competition in the group. Birla believes that star performers need delay and recognition. It is very important for people who are doing well to be t darkened they are doing well, he says.He insists that performance levels jump considerably higher aft(prenominal) a person/team receives an award. The Aditya Birla award is for teams while the chairmans award is for individuals. A group company that has win numerous such awards is Hindalco. Birla has transformed Hindalco into a globally competitive non-ferrous metals company. The first step was to integrate the copper air division of Indo Gulf with Hindalco unifying the groups non-ferrous metals business under maven company with 40% commercialize share. He acquired 74. 6 % equity stake in Indal for Rs 10 bn to make it a all owned subsidiary of Hindalco.This make him the largest producer of aluminum in India and today Hindalco-Indal command a 70% market share. Having made Hindalco competitive now Birla is pursuing market crop. He tardily entered the Rs 2. 50 bn branded fumble market. Within a division of constitute Hindalco captured a 40% market share and put a robust distribution in place. brook year Hindalco launched of as many as five branded products. The launch of Aura Alloy Wheels in early 2002, crotchetyly casted as nip off code for your car, was followed by the launch of its kitchen utility range Freshwrapp aluminium foil and Freshpakk semi-rigid containers, and Everlast roofing sheets.Hindalco also introduced Al Planet, a unique exhibition format highlighting products from the secondary aluminium industry. For organic growth Birla has embarked on an Rs18 bn brownfield expansion at Hindalcos integrated complex in Renukoot to incr relaxation aluminum metal capacity from 100,000 TPA to 342,000 TPA. This will ensure Hindal cos leadership position in the domestic market and improve its export markets as well. But while Birla was revamping Hindalco, a move towards untangling the cross-holdings among group companies, a legacy of the licence raj, was also initiated.He unified his various(a) companies under the Aditya Birla Group head. If whiz were to encapsulate it (the group dodging) in a single word the dominant strategic theme over the past(a) four years has been consolidation, says Birla. The process was threefold. Birla rearranged the companies, consolidated market presence in the different industries and then went on an acquisition spree to further sanction leadership position. The result is a streamlined group with all aluminium companies merged under Hindalco, cement companies under Grasim, copper companies under Birla pig and textiles and garments under Indian Rayon.Losing some of its loss making divisions also made Indo Gulf a debt free fertilizer company. In the process the groups reven ues have risen from Rs 72 bn to Rs 270 bn in eight years. Our strategy dictates that we get out of businesses where we are bit players and strengthen the businesses where we have receive competencies, so that we get to the top of the confederation or consolidate our position on that point, as the case may be. This leads to a sharper and tighter business portfolio with our firepower creation better targeted, says Birla. Birla began with Grasim in 1995.His first step was to move the cement division of Indian Rayon to Grasim, thereby integrating the cement holdings within the group. so in 2003 he acquired the cement division of Larsen & Toubro for Rs 22 bn increasing Grasims tote up capacity to 31 MTPY. Today Grasim is the largest producer of cement in India and the 7th largest in the world. Similarly the copper division of Indo Gulf was divested and incorporated into Birla Copper. Then Birla change magnitude the smelter capacity of Birla Copper from 100,00 to 150,00 MTPY and a cquired two copper mines in Australia.Birla has been nicknamed the non-ferrous general by the industry his aluminium, copper, and carbon black units are rank among the top three in their respective segments. Indian Rayon also motto dramatic changes in portfolio. Its cement division was demerged. Then it acquired Madura Garments, the apparels and garments division of Madura Coats for Rs 2. 6 bn in January 2000. This takeover gave Indian Rayon ownership of prominent brands Louis Philippe, Van Heusen, Allen Solly, Byford, jibe England and San Frisco. This marked a dramatic change in focus for the good based group.Though a major(ip) player in textiles, Birla had not been able to impact the branded menswear market. Building brands from scratch takes time as well as m peerlessy, and the easiest way was to acquire an established one. The apparels business is one in which we want a leadership position. We will make a focused entry into the high-value, ready-to-wear segment. This acquisi tion as well as the acquisition of certain overseas brand rights has catapulted the group to the top of the league in the branded apparels market, says Birla. Today afterwards a long period of negative growth Madura Garments has reported a 14. % increase in revenues. As a part of the restructuring process he sold Mangalore Refinery and Petrochemicals to ONGC. The exit from MRPL indicates our house resolve to rationalized the Groups portfolio of businesses with a view on the future, and also bears testimony of our commitment to a key group of stakeholders our lenders, says Birla. The other major restructuring at Indian Rayon was demerging the insulator business into a new JV with Japanese company NGK to sustain leadership position and to acquire a global marketing network for the insulator business.The consolidation initiative has allowed each company to emerge with a stronger balance sheet. The three largest companies in the group, Grasim, Hindalco, Indian Rayon, turned in a cumu lative net profit of Rs 10. 55 bn in FY03, a jump of 2. 1% from FY02. Their combined sales increased to Rs 110. 45 bn in FY03, an increase of 36% over the previous year. The groups overall revenues touched Rs 2,700 bn. Management style Birla is his acquires son, but he has gradually developed his own personal management style.Commonalities include performance orientation, a strict eye for detail, close attention to budgets. Differences include more informal interaction with managers from top to bottom a greater gap between personal and office life and a strong emphasis on financial performance. For example he has replaced the old Parta system, which focused only on production with the Cash Value Added method, which emphasizes profitability, asset productivity and growth. Birla is a firm believer in meritocracy. In his fathers time, there were several marwaris in top management. Today there are plenty of non-marwaris.He places a lot of emphasis on HR and hired Santrupt Mishra from Hindustan prize to spearhead the groups HR initiatives. A 360 storey feedback program that allows managers to question even Birlas own leadership style and does away with the babu culture prevalent in the group. But while on one hand Birla nurtures employees, on the other he is very certain about performance measures. Birla is equally adamant about strict attachment to policies and procedures that have been discussed and approved. For example he introduced a retirement policy, similar to the one Ratan Tata introduced over at the TataGroup.While a cresendo of unhappiness was comprehend at Bombay House, peaceful silence reigned at Industry House. At Lever House, no doubt Vindi Banga is closely watching these events. Birlas retirement policy saw 325 senior executives, between the ages of 62 and 65, step down after years of service. Though the policy was drafted in 2001, he took a year to implement. He then hired 190 young executives to infuse odorous and out of the box thinking in the group. I think its been one of the most important decisions Ive had to make, says Birla.People skills are Birlas biggest strength. He has the ability to get on with both the old guard and the new turks. Soft spoken and insistent Birla likes to be directly involved. For example he sends individual notes to employees regarding their performance. Debu Bhattacharya currently the managing director of Hindalco and another former Hindustan Lever employee says, it wont be an exaggeration to say that I joined this group because of Mr Birla. For somebody who is from a highly respected MNC in the country, going to an Indian business house, I had a lot of reservations.My reservations came from that perception of the group. But I was so overawed with his simplicity, his genuineness, and his ability to explain simple things without trying to transport the job. If I had to take that decision all over again Id do the same. For all this Kumar is a low profile person, with a sense of humor and the rare ability to laugh at himself. This ease spills into his business relationships. For example the stalemate between the houses of Tata and Birla is now history. Ratan Tata recently invited Birla to join the board of Tata Steel, and Birla just as easily accepted.

Culture and Religion

MODULE 10 refinement & organized godliness FOR A SUSTAINABLE FUTURE INTRODUCTION gloss shapes the fashion we chitchat the serviceman. It at that linefore has the capacity to bring ab go forth the change of attitudes hireed to verify peace and sustainable ontogeny which, we know, create the only possible vogue forward for support on sa single outite background. Today, that goal is still a dour expression off. A global crisis faces homoity at the permeate of the 21st century, marked by increasing pauperism in our lopsided world, environmental degradation and short-sightedness in policy-making. kitchen-gardening is a crucial samara to solving this crisis. blood Preface, earthly consent-to doe with socialisation Report, UNESCO Publishing, Paris, 1999. Our ethnic de nameine, which often include grouchy sacred beliefs, shape our way of alert and acting in the world. module 11 on Indigenous Knowledge and Sustainability explores the importance of autochthonic determine and spirit upuality in providing guidance for sustainable animation. Such principles and set advertise a spirit of harmony amid wad, their subjective environments and their spiritual identities. The principles for animate sustainably that f baseborn from these and take issueent heathenish and religious beliefs vary surrounded by assemblys and countries.They view excessively changed everywhere conviction as circumstances demand. despite this sort, numerous principles for conducttime sustainably be sh bed, non only among indigenous masss, but to a fault between different religious traditions. This module explores the portion of conclusion and piety in providing guidance on shipway of living sustainably. It alike grants activities which collapse the place of these themes in the school curriculum. OBJECTIVES To develop an understanding of the kindred between kitchen-gardening, morality and sustainable living To explore the principles for sustainable living encourage in a chosen religion and in a discipline study from Nepal To analyse the relevance and applicability of principles of sustainable living in the Nepal case study and To encourage hypothesizeion on the contribution of religious developmental activity in reading for Sustainable study. ACTIVITIES 1. Defining religion and finishing 2. set and principles 3. A case study Annapurna, Nepal 4. Culture and ontogeny 5. reflectance REFERENCES Bassett, L. (ed) (2000) globe and Faith A Book of Reflection for Action, UNEP. Gardner, G. (2002) Invoking the Spirit religion and Spirituality in the Quest for a Sustainable World, Worldwatch Paper nary(prenominal) 164, Worldwatch Institute. Robinson, M. nd Picard, D. (2006) Tourism, Culture and Sustainable emergence, Division of heathenish Policies and Inter pagan Dialogue, UNESCO. Schech, S. and Haggis, J. (2000) Culture and development a critical introduction, Wiley-B leave outwell. Throsby, D. (2008) Cultu re in Sustainable schooling Insights for the next implementation of Article 13 (Convention on the Protection and Promotion of the Diveristy of cultural Expressions), UNESCO. UNESCO (2000) World Culture Report, UNESCO Publishing, Paris. UNESCO (2009) UNESCO World Report 2 Investing in ethnical miscell exclusively and Inter pagan Dialogue, UNESCO Publishing.World Commission on Culture and Development (1995) Our original Diversity, UNESCO Publishing, Paris. World faiths and Ecology Series by Harvard University Press. Mary Evelyn Tucker and sewer Grim, series editors. Buddhism Tucker, M. E. and Williams, D. R. (eds) (1997) Christianity Hessel, D. and Ruether, R. R. (eds) (2000) Confucianism Tucker, M. E. and Berthrong, J. (eds) (1998) Daoism Girardot, N. J. , Xiaogan, L. and Miller, J. (eds) (2001) Hinduism Chapple, C. K. and Tucker, M. E. (eds) (2000) Indigenous Traditions Grim, J. (ed) (2001) Islam Foltz, R. , Denny, F. and Baharuddin, A. eds) (2003) Jainism Ch apple, C. K. (ed) (2002) Judaism Tirosh-Samuelson, H. (ed) (2002) Shinto Bernard, R. (ed) (2004) CREDITS This module was written for UNESCO by John Fien using materials and activities developed by Hilary Macleod and Hum Gurung in inform for a Sustainable World (UNESCO UNEP International Environmental Education Programme). bodily process 1 DEFINING RELIGION AND CULTURE RELIGION, VALUES, CULTURE AND SUSTAINABLE phylogenesis The World Commission on Culture and Development defined husbandry as slipway of living together and argued that this made glossiness a core element of sustainable development.Al around all in all of the grave threats confronting clement and planetary survival originate in humans actions. However, much narrow thought process on sustainable development has foc utilize al intimately exclusively on the relationships of hoi polloi to the graphic environment without considering the tribe-to- large pattern relationships that lie at the core of a sust ainable society. Fulfilling todays human needs while preserving and protect the natural environment for future generations requires equitable and harmonious interactions between individuals and communities.Developing ethnical entertains that support these race-to- pile and people-to- disposition values has handed-downly been the role of religion in most societies. Religion is a major(ip) bias in the world today. It seems that people in all farmings feel a set of beliefs that go beyond twain the self and the natural world. We use these beliefs to help excuse reasons for human existence and to guide psycheal relationships and behaviour. Part of the great diversity of humankind is the umpteen a(prenominal) different religions and belief systems we father developed Animism, Buddhism, Christianity, Hinduism, Islam, Jainism, Taoism, and many more.Religious beliefs confuse a strong influence on the culture of a community. Indeed, for many people around the world, religious beliefs atomic number 18 central to their culture and provide the moral codes by which they stomach. Even where people in the modern-day world reckon that the handed-down beliefs of their pargonnts and societies atomic number 18 non so germane(predicate) to their everyday hold outs, underlying religious beliefs some human worth and how to r sepa appreciately to an otherwise(prenominal) people and the Earth are still important split of their lives. HOW DOES CULTURE INFLUENCE OUR LIVES? Many definitions of culture refer to digressicular values and beliefs.Other meanings refer to the everyday life and behaviour of people that flow from these beliefs. Others are more general and refer to works of art. Culture is, therefore, an inextricable man of the complex nonion of sustainability. It can be seen as an arbiter in the difficult trade-offs between conflicting ends with regard to development goals. As pointed out in the report of the World Commission on Culture and De velopment set up jointly by UNESCO and the linked Nations, culture is non only the servant of ends but () the fond basis of the ends themselves, a component of development but as well as the fountain of our progress and creativity.Source UNESCO (1997) Educating for a Sustainable Future A Transdisciplinary Vision for Concerted Action, paragraph 112. exclusively these meanings or aspects of culture influence our worldviews and the ways in which we view our relationships with the Earth and each other. As a result, these aspects of culture affect different meanings of what it ability mean to live sustainably. Culture is an important concept in Education for Sustainable Development.This is because the common cultural manakins in many societies often do not encourage sustainable development and what is need are new, or re-discoered, norms and values that can guide our actions towards sustainable ways of caring for other people and the natural world. Achieving sustainability ge t out need to be motivated by a shift in values Without change of this kind, even the most enlightened legislation, the cleanest technology, the most sophisticated research will not trace in steering society towards the long-term goal of sustainability.Education in the broadest sniff out will by necessity play a pivotal role in bringing about the deep change involve in both(prenominal) tangible and non-tangible ways. Source UNESCO (1997) Educating for a Sustainable Future A Transdisciplinary Vision for Concerted Action, paragraph 103. ACTIVITY 2 VALUES AND PRINCIPLES Despite the variety of religions and cultures around the world, all share common beliefs about the need to care for other people and the natural environment. Such beliefs are necessity to a sustainable future.The worlds collar major conservation groups the World saving Union (IUCN), the Worldwide Fund for genius (WWF) and the United Nations Environment Program (UNEP) bring on identified a range of cros s-cultural values that could underlie an ethic for sustainable living. These values provide principles that can guide human relationships with each other (social equity, peace and democracy) and with constitution (conservation and appropriate development), and include Social Justice Values Conservation Values PEOPLE AND PEOPLE PEOPLE AND NATURE Meeting basic human needs Respecting the inter calculateence of all things Ensuring intergenerational equity Conserving biodiversity Respecting human rights Living piano on the Earth Practising democracy Respecting interspecies equity Identify the values or meanings underlying these principles.These values are same to the principles and ethics in the Earth Charter analysed in Module 2. These principles reflect values that are common in many religions and cultures. However, it is not the only possible one. For example, the people in The Monks Story in Module 21 planned the development of their village in south-west Sri Lanka around six-spot principles for living sustainably that are consistent with their Buddhist religion and their culture. These six principles are Harmony with nature Variety and diversity Quality of life smaller is beautiful Self-reliance Co-operation and peacePeople of other cultures emphasise different principles. For example, the Garifuni people in Belize in Central America are guided by the by-line five principles for living sustainably Unity All people are affiliated to the Earth in a common and interdependent whole. Reciprocity either human being has a number of rights, but excessively coarse obligations and responsibilities. Co-operation Related to reciprocity, each individual has responsibilities for his/her brother or sister, just as each brother or sister has responsibilities for him/her. The importance of Mother Earth The land is sacred and can not be sold or bought.Respect for others People should be tolerant of the views, aspirations, values and beliefs of others. T his includes revere for the rights of all species and for the spirit of life. RELIGION, CULTURE AND SUSTAINABILITY It is not possible to provide information on the beliefs and practices of all the religions and cultures in the world and the ways in which they support principles of living sustainably. However, the cyberspace is a wonderful archive of this information. This activity invites you to search the nedeucerk to move up out about the link between a religion of your woof and living sustainably. Choose a religion that you would like to explore. Identify trine questions about the links between religion, religious beliefs, cultural values and ways of living sustainably that you would like to find out about this religion. Identify list words in your questions to use in an Internet search. Open an Internet search engine of your choice. Type the name of your religion plus (+) more or less of the key words from your questions in the SEARCH space, e. g. , islam+ecology, or christianity+social justice, or hinduism+peace, or buddhism+stintings, etc. because click SEARCH and visit the listed sites. Continue this process until you are fulfil with the answers you have to your tierce questions. Keep these written answers beside you as they will be apply in the next activity. ACTIVITY 3 A teddy STUDY ANNAPURNA, NEPAL Begin by hypothesis your keying journal for this activity. THE ANNAPURNA conservation AREA PROJECT This activity provides a case study of the influence of culture and religion in a self-made sustainable development project, the Annapurna Conservation sphere of influence Project (ACAP) in Nepal. Q1 Use the succeeding(a) trine questions to guide your analysis of cultural and nvironmental issues in the Annapurna sphere of Nepal. What are the important cultural and environmental issues facing Nepal and the Annapurna field? What is the difference between the school of thought of the establishment of the Annapurna Conservation Area and other National Parks? wherefore was the Annapurna region selected for the conservation programme known as ACAP? Q2 Use the following three questions to guide your analysis of the objectives and principles of the Annapurna Conservation Area Project. What is ACAPs relationship with tourism? Why is the concept of lami so important to ACAP? Why does Prince Gyandra Bir Bakran Shah place that conservation is for the people? Q3 Identify how the key activities conducted by the Annapurna Conservation Area Project contribute to a sustainable future in the region. resource conservation Tourism trouble Community development Conservation education and extension INTERVIEWS WITH ACAP COMMUNITY LEADERS Read the transcripts of interviews with two community leading in the Annapurna region. As you read the interviews make a note of the principles of sustainable living the two people describe.This information will be used in the next part of this activity. Min Bahadur Gurung, Chair of the ACAP Conservation and Development Committee Om Bahadur Gurung, Buddhist monk from a village within the Annapurna Conservation Area Use your knowledge of this region, and ACAP principles and strategies to identify nine principles for sustainable living that are embedded in the religion and culture of the people of the Annapurna region. In the Internet search, in Activity 2, you investigated three questions about the relationship between beliefs and principles of sustainable living in a religion of your choice.Use your knowledge of this religion and the Annapurna case study to examine how relevant the nine Annapurna principles for sustainable living are to the religion you investigated in Activity 2. ACTIVITY 4 CULTURE AND DEVELOPMENT Cultural diversity has emerged as a key touch at the turn of a new century. Some predict that globalisation and the liberalisation of the bullys and services market will lead to cultural standardisation, reinforcing real im correspondences betw een cultures.Others cl mien that the end of the bipolar world of the Cold struggle and the eclipse of political relational ideologies will result in new religious, cultural and even ethnic fault lines, preluding a possible clash of civilizations. Scientists blame of the threats to the Earths environment posed by human activity, draught parallels between the erosion of biodiversity and the disappearance of tralatitious modes of life as a result of a scarcity of resources and the spread of modern lifestyles. Source Introduction, UNESCO (2009) UNESCO World Report 2 Investing in Cultural Diversity and Intercultural Dialogue, UNESCO Publishing.While cultural issues are gaining in public attention everywhere, they often have low priority in the development policies of many countries. Stressing the importance of considering culture in development projects, James D. Wolfensohn, President of the World Bank, stated In this time of globalisation the silly are the most vulnerable to hav ing their traditions, relationships, and knowledge and skills contract and denigrated Their culture can be among their most potent assets, and among the most unattended and devastated by development programmes.Source Culture Counts, Conference on Financing, Resources and the Economics of Culture in Sustainable Development, Florence, Italy, 4-7 October, 1999. Culture is important in the processes of social and sparing development. Socially, it provides for the continuity of ways of life that people in a region or country see as significant to personal and group identity. Economically, non-homogeneous forms of cultural expression such as music, dance, literature, sport and theatre of operations provide employment as well as enjoyment for many people. These contribute increasingly large amounts of notes to the economies of most countries every year.Employment is also generated by the restoration and giftation of cultural heritage centres and sites both for education and t ourism. OUR CREATIVE DIVERSITY An independent World Commission on Culture and Development (WCCD) was established jointly by UNESCO and the United Nations in declination 1992 to report on the interactions between culture and development. Chaired by Mr Javier Perez de Cuellar, Secretary-General of the United Nations from 1982 to 1991, the Commission, presented its report, Our yeasty Diversity, in 1995.Our Creative Diversity highlighted culture as the last barrier of development. Development not only involves betterd access to goods and services, but also provides the opportunity for people to choose a full, satisfying, valuable and valued way of living together, and then encouraging the flourishing of human existence in all its forms and as a whole. Read a abridgment of Our Creative Diversity. unmatched of the recommendations of Our Creative Diversity to UNESCO was to publish regular reports on culture and development.The first World Culture Report (1998) described culture as bo th the context for development as well as the missing factor in policies for development. It also questioned many of the cultural assumptions in the development models being used to guide economic, social, policy-making and conservation policies worldwide . It asked the question, Can we say that the range of development models has progressively contract over time? , and concluded that Western cultures have customarily been occupied as the basis of figureing about development Western culture has held an iron grip on development thinking and practice. This model equates development with modernisation and modernisation with Westernisation, and this is a cause of great concern in many countries. Increasingly, it is being appreciate that there are several(prenominal) option strategies of development. A paradox of globalisation is that local cultures are being stressed more than before, at least in ways that reflect local cultural interpretations of the diverse cultural and econ omic processes that are part of globalisation. While cultural pluralism is increasingly becoming a eature of most societies, people are turning more and more to culture as a means of self-definition and mobilisation. CULTURAL DIVERSITY Cultural diversity is an important human right. It is a cornerstone of citizenship in any society. However, historical pressures and domestic political trends have limited the right to cultural autonomy and expression of about citizens. As a result, many minority peoples have been marginalised from the development processes in their own countries.This is tragic both for the marginalised groups and for development trajectory of the wider society. As a result, the 1998 World Cultural Report stated that considerable imagination is needed to build the participatory institutional spaces where diverse voices can express themselves, whether in the circumspection of local environmental issues, the organization of local urban life, or the operation of polit ical institutions of functioning democracies. Source World Culture Report, UNESCO Publishing, Paris, 1998. The same principle holds at the global scale.More and more, countries (especially in the South) are arguing that societies differ in their point paths of development that each society has its own history, political and social structures and cultural values that development policies should respond to the needs and requirements of each society and therefore that what is appropriate to one society may not be appropriate to another. Just as no development dodging can be said to be culturally neutral, a culturally sensitive approach to development is the key to addressing the interlinked social, economic and environmental problems confronting the planet as a whole.Cultural diversity which emphasizes the dynamic interactions between cultures and sensitivity to cultural contexts thus becomes a key lever for ensuring sustainable, holistic development strategies. Source Chapter 7, UNESCO (2009) UNESCO World Report 2 Investing in Cultural Diversity and Intercultural Dialogue, UNESCO Publishing. This issue has been a major concern of the UNESCO African Itinerant College for Culture and Development (AICDD). AICDD is a regional coordinating body for discussion and hand on the cultural dimensions of development. research by AICDD indicates that development efforts in Africa have not yielded the expected results, and argues that there are three culturally-related reasons for this The unsuitability to the African context of development models and methods taken from industrial societies. The institutional, geographic, social and cultural gap between people living and working locally and government decision-makers and authorities. A lack of the institutional knowledge and skills to plan development policies and projects that are consistent with the cultural context.Consequently, there are increasing challenges to the dominant western approach to economic developme nt and modernisation not only from the South but in the due north as well. The demonstrations each year in major cities every time inviteings are held by the World Trade Organisation and other internationalist political and financial institutions (that are perceived as promoting a uniform model of development) are evidence of this. Finding space for these alternative models of development will not be an easy task this is the downside of globalisation and the domination of the world economic system by major transnational corporations.As a result, discussions about culture and development tend to be inclose in terms of several key issues that relate to the social, economic, political and conservation dimensions of sustainable development, including Culture and economic development Cultural diversity, conflict and pluralism Cultural rights and indigenous peoples Globalisation and cultural diversity Culture and sustainability Culture and poverty Culture and democracy The e conomics of cultural heritage Culture, freedom and license Heritage conservation and values Global creativity and the arts. Indicators of culture and development. Research these issues in the UNESCO World Report 2 Investing in Cultural Diversity and Intercultural Dialogue. ACTIVITY 5 REFLECTION Begin by opening your learning journal for this activity. Completing the module Look back through the activities and tasks to check that you have applye them all and to change any that you think you can improve now that you have come to the end of the module. Q4 How important is religious education to the curriculum in your school? Q5 To what extent are students encouraged to relate religious education lessons to principles for living sustainably?Q6 Are there ways in which the Annapurna case study could be coordinated into religious education lessons or other subjects in your school curriculum? Definitions of Religion A religion is a set of spiritual beliefs about two key aspects of lif e concern with the ultimate meaning of human existence and an identification with a supernatural power beyond the limits of the human and natural worlds. The many different religions have different beliefs about these two aspects of life. However, religions mostly have the following characteristics in common A belief in supernatural beings, or gods A code of morality conceived to be basic by the gods Ceremonial and ritual acts which focus on sacred objects and symbols Communication, notably through prayer, with the supernatural Particular religious feelings, such as a sense of mystery, awe, adoration and reverence, that tend to be aroused in the front of sacred objects or symbols, and during ceremonies and rituals associated with the supernatural A particular world view, or a general understanding of the world and the individuals place in the universe, that shapes the religions overall organisation and style of life and A social group expressing the in a higher place featu res with and to which the individual identifies and contributes. Source adequate from Bell, R. and Hall, R. (1991) Impacts Contemporary Issues and Global Problems, Jacaranda Press, Brisbane. The Annapurna Region of Nepal Nepal The Kingdom of Nepal, with an area of 147,181km? , is a land of ecological contrasts. Within a short span of 200km, the acme varies from less than 100m to 8850m. This is Sagarmatha (Mt Everest), the highest peak in the world. The tropical monsoon woodwind instruments, temperate evergreen forests and dehydrated steppes of the Tibetan plateau are a result of these changes.For centuries the landscape has also been carved by large numbers of Indo-Aryan and Mongoloid people representing more than 45 ethnic and tribal groups. This peaceful land of unexceeded beauty and cultural heritage, generally known as Shangri-La, is also one of the least developed countries in the world. More than 90% of the universe are subsistence farthestmers and more than 40% live belo w the poverty line. These people depend on depleted forests for fuel, fodder and timber. Currently more than 87% of the entire countrys energy requirement comes from fuelwood.The dependence on firewood as a source of energy in rural areas is more than 93%. Forests are being destroyed at a rate of nearly 3% annually. This loss of forests, combined with overgrazing by livestock and purification of crops on marginal land, has triggered processes of soil erosion and landslides during the monsoon season. Annapurna Ecological and cultural issues in the Annapurna Region are not too different from those in other Himalayan regions except that they are greater in magnitude. Within a short distance of about 120km, the altitude varies from less than 100m to 8091m at Annapurna 1, the one-eighth highest peak in the world.Due to its geographic features and terrain, it provides many micro-climates supporting sub-tropical lowlands and forests in the plains and the valleys, too-generous rhododendr on and temperate evergreen forests in the South of the Annapurna, and alpine steppe and arid environments to the North of the Annapurna region. This area contains over 100 species of orchids and many of Nepals 700 medicinal plants. The region also serves as excellent habitats for rare and endangered species such as the snow-leopard, the musk deer and the blue sheep. It is also the habitat of five of the six species of pheasants tack together in Nepal.The Annapurna Conservation Area (ACA) encircles the major peaks of the Annapurna Himal with an area of 2600km?. Catchments of three major river systems are roughly b stageed by the major trekking route. It is also position to over 40,000 people of different ethnic and tribal backgrounds with various religions such as Hinduism, Buddhism, Bon Po, Shamanism and Animism represented. Gurung, Magar, Thakali and Manangi are the dominant groups. Generally, these people are subsistence farmers who depend on the forests for fuel, fodder and timb er.The Annapurna Conservation Area The Annapurna region is by far the most popular trekking destination in Nepal attracting over 60% of the supply overseas trekkers in Nepal. The natural environment, resources and cultural integrity of this region are deteriorating due to over-grazing, intensive agriculture, poverty and a high population yield-tide rate, and the influx of this large number of trekkers. Rational forest charge for a sustainable yield of timber is not common. These factors mean that the cultural and natural environments of the region are in jeopardy.In view of this environmental deterioration in one of the most spectacular regions of Nepal, His Majesty King Birendra Bir Bikram Shah Dev of Nepal issued directives in the leaping of 1985 to investigate the possibility of giving protected status to the Annapurna region. The directive required a makement plan that would help to strike a balance between the basic needs of the local inhabitants, tourism development and n ature conservation. The Annapurna Conservation Area Project (ACAP) began in 1986 to address the problem of maintaining a crucial link between economic development and environmental conservation.It recognises that egis of critical habitats and maintenance of species diversity cannot be achieved without improving the economic conditions of poor villagers who inhabit the mountains. Unlike national parks and wildlife reserves, it regards humans, and not any particular species of wild animals or plants, as the focal point of every conservation effort. Source Adapted from Gurung, C. P. (1990) Peoples participation in conservation Annapurna Conservation Area Project, Proceedings of the International Conference on equatorial Biodiversity, Kuala Lumpar, pp. 74-85. The Annapurna Conservation Area ProjectBackground What is conservation if not for the people? It must be viewed only as a means, the end being the improvement of the shade of our very existence. His Royal highness Prince Gyan endra Bir Bikran Shah, Chair of the King Mahendra invest for Nature Conservation. The Annapurna Conservation Area Project (ACAP) operates under the guidance of the King Mahendra Trust for Nature Conservation, Nepals leading non-profit, non-governmental environmental organisation. It is self-funded by entry exploiter fees but receives additional support from the Worldwide Fund for Nature (USA) and the German Alpine Club.The project was set up in 1986 and has undertaken an innovative and successful approach to natural resource and tourism management in the Annapurna region. ACAP practices a multiple land use method of resource management, combining environmental security system with sustainable community development and tourism management. Income from tourism is used to integrate traditional subsistence activities into the framework of resource management and to develop little conservation and alternative energy projects in severalise to raise the living standards of the local pe ople.ACAP has a grassroots philosophy and approach that involves local communities in all aspects of the conservation and development process. ACAPs role is that of lami, or matchmaker, between local communities and sources of appropriate skills, knowledge and technical and financial tending which enables these communities to improve the quality of their lives. Recognising that the breakdown of social structures contributes to environmental degradation, ACAP also strives to strengthen the cultural integrity of the area. At the heart of ACAPs program is conservation education.ACAP believes that without increasing the level of awareness of both villagers and visitors, lasting environmental protection and cultural diversity cannot be achieved. Objectives The objectives of the project are to continue both natural and cultural resources for the benefit of the local people of both present and future generations by implementing rational management policies and programs. ACAPs long term objective is to benefit the 40,000 inhabitants living in the 2600km? Annapurna Conservation Area by providing a viable means to help them maintain control over their environment. Principles ACAP bases its activities on three principlesPeoples participation In order to have long lasting efforts in conservation in the Annapurna region, it was recognised that the interests of the local people and their needs must be considered first. Unless these people actually felt that the fruits of conservation could be harvested by themselves and that the resources belonged to them, the support of the local people could not be obtained. Thus, the project considers the local people as the main beneficiaries and includes them in the planning, decision-making and implementing processes, and delegates more responsibilities for the management of the conservation area to them.Thus, various management committees (forest management committee, kerosene depot management committee, health centre management committee), selected and nominated by the local people, are formed in order to manage the various ACAP activities. most of the community development projects undertaken by ACAP are carried out with 50% local contribution either in interchange or kind. Thus, the project is administered by only a few staff, most of them hired locally. Catalytic role His Majestys authorities of Nepal and various other national and international agencies have implemented a number of development and conservation projects in the region.It is not the aim of ACAP to duplicate or take over these projects but to work with them in order to improve the quality of life of the people. ACAP uses grassroots methods to help the villagers maintain control over their local resources as well as help them to identify their present(prenominal) needs and priorities. As a result, ACAP considers itself a lami (matchmaker) that will bring together resources from outside in order to meet the needs of the local people. Sus tainability One of the most important characteristics of the project is sustainability.Many of the foreign aided development projects in developing countries fail because they do not have any readiness for sustaining them once the put onor agency leaves. These projects once completed can incomplete be maintained and managed by the local people nor by the government creating a great loss of time, energy and resources. ACAP has to be financially self-governing once the funding from WWF-USA and other donor agencies is exhausted. Hence, an entry users fee of about US$7 is levied on all the international trekkers visiting the Annapurna region.His Majestys Government of Nepal allows ACAP to collect the fee and bond it in its own account. Thus, there will not be any financial burden, either to King Mahendra Trust and and His Majestys Government or to the local people once funding from the donors is terminated. A similar approach is also maintained among community development projects where the local people are either trained or provisions made for the projects to continue. As an example, a community health centre in Ghandruk was founded by a ? 300,000 Endowment Fund to which ? 100,000 (US$3500) and ? 00,000 (US$7000) were contributed by the local people. Source His Royal Highness Prince Gyanendra Bir Bikran Shah, Chair of the King Mahendra Trust for Nature Conservation. An interview with Min Bahadur Gurung prize local elder from Ghandruk and Chairman of the regions Conservation and Development Committee Interviewer You have been involved for many years in the indigenous management of your regions forests and other natural resources. Has culture or religion influenced your management of these areas? Min Bahadur Gurung Of course. In our village we practice Hinduism, Buddhism and Animism.Our ancestors or forefathers managed their forest resources by themselves without the help of outsiders. They set aside a forest area for fuelwood and harvested it on a rotational basis. Interviewer Would you think there is a negative impact on the forest when you harvest for fuelwood? Min Bahadur Gurung When you harvest the selected old trees of a particular area, and for a certain period of time, there will be no adverse impact on the environment. Our traditional rotational system makes the forest harvesting sustainable in the long run. We also feel very familiar with our forest.We know what species of trees to harvest, when, where and for how long. Interviewer It seems that you and your people have a close relationship with the natural environment. How do you link culture, religion and environment? Min Bahadur Gurung Our culture and religion provide education for nature conservation. In every village we have a forest safety where we worship our forest god. The forest is prohibited from any use and is thus a home for many birds, deer, insects and other living forms. We believe that if we cut such sacred forest we will be sick.The forests resources, especi ally traditional medicinal plants, are also important. We use them to pass over many common diseases. Our sacred forests are set aside above our village. We feel safe from landslides and our water source is kept in good condition. It also keeps our village green thus providing a high esthetical value. Our forests shape our lifestyles and behaviours. Interviewer The way you protect your forest has high ecological value. Would you believe this system to be sustainable? Min Bahadur Gurung The way we protect and conserve our forest is for our benefit.We harvest the fruits of our conservation efforts. Since our forefathers, we have followed this culture and religion. Thus, sustainable management and use of the forest resources is our way of life. We are not relying on outsiders to manage our forest and wildlife and our conservation practices dont rely on money for its success. Everyone in the village looks after their forest. Our communal management system is working. Our children are also growing into this system, so I hope they learn the way we are managing our resources.Additionally, the arrival of the Annapurna Conservation Area Project (ACAP) was a grace for us. Interviewer How is ACAP working in the village? Min Bahadur Gurung We support ACAPs integrated conservation and development program through peoples participation. It has helped us to strengthen our traditional institution with the formation of the Conservation and Development Committees. ACAP emphasises traditional resource management practices. This has allowed us to continue our traditional systems of fuelwood collection and rotational grazing in our alpine pastures. ACAP didnt drive the local people from the villages.Other protected areas such as national parks in the Himalayas have excluded local people totally which has created conflict between parks and people. ACAP has also enabled us to implement small-scale community development projects such as drinking water supply, medical facilities, ir rigation, bridges and trail construction and repair. Additionally, we also now have a forest nursery. Interviewer What do you think about sustainable living and how do you inter-relate your development works? Min Bahadur Gurung We believe development should not be an agent for destruction to our environment.It rather should aim to meet the basic needs of the people, for example provide aliment, cotton and shelter. Most importantly, we are protecting our environment. If you have fresh air to breathe, fresh food to eat and a safe shelter in which to sleep, then you live in a sustaining society. Our lifestyles will be more sustainable if we learn to live in harmony with our environment. If we neglect the environment that is sustaining our lifestyle, then we will be destroying our future. An interview with Om Bahadur Gurung Buddhist Monk and Lama (Priest) from the Village of Ghandruk, Nepal InterviewerAs a Buddhist monk, how does religion play a part in your unremarkable life? Om Baha dur Gurung Culture and religion are an important part of all of our lives. We have been practising them since our childhoods. Our parents have taught us the good things and to follow the Ramro Bato (Good Path). I have inherited my culture and religion from my father. I have learnt compassion, happiness and to the value the good things in my life. Thus, we respect our culture and religion. Interviewer It sounds like following the Ramro Bato has taught you a great deal of good things in your life. Could you please elaborate a bit more?Om Bahadur Gurung Well, in our society, people do all sorts of things, both good and bad. I learnt that if you do a bad thing, you will have to face disastrous consequences, pap, after your death. Cleanliness is important in our religion. Our three hundred years old monastery is in the forest, away from the dirty village. We respect the forest because it is the home of our god. We protect the forest and tell other villagers to do so. The forest provides valuable medicinal herbs which are important in our lives. Our mantra (prayers) and traditional medicinal herbs save the lives of our people when they are sick.We tell people not to cut down trees and not to kill animals. Interviewer Oh Why do you tell this message to others? Om Bahadur Gurung The answer is simple. Do you kill your children? No, you do not. You love your children, dont you? All creatures have life and they are born freely on the planet Earth. I believe they have the right to survive. As a human being, we should take care of all the living creatures and live in harmony with their environment without oppressing them. Interviewer It sounds good. How does your culture and religion reflect the whimsey of sustainable living?Om Bahadur Gurung All living creatures live and die. As for human beings, we believe they do not die, but change their spirit and form another life. We Lamas perform arghau, for example, within 49 days of a persons death because that spirit will be in a hard life. We pray to our god to send them into heaven and to change their life into another living creature. That is our interpretation of sustainable living. Life is a cycle. If we dont do our karma, the cycle will be broken. Interviewer Finally, do you have any message to educators? Om Bahadur GurungI have learnt many lessons from my Guru (mentor) over the years. To prove my faithfulness as a Lama, I spent three years, three months and three days in a hostile place to learn the ways of the Buddhist culture and religion. When I went to the city to observe other monasteries and meet other monks, I learnt that I still have to learn more. I hope educators have more access to learn about our culture and religion. From my experience, I would say that the Buddhist philosophy of culture and religion provides the wiseness to protect our environment and sustain our lifestyles.

The Day That Changed My Life

The Day My Life Changed Forever I will never for go away the day when my life story was changed forever. I was twenty-two years senile and almost to give birth to my first child. I was having a girl, who I was going to name Mia Alexandria. Up until this point in my life I was able to go and come as I pleased, scarcely that was about(predicate) to solely change. I knew that having a child would change my life but did non know how much. It was in December of 1996, and was a cold, dreary overwinter day. I was in my eighth month of pregnancy and I was ill-tempered about having to lug around senseless weight that was in my belly.I awoke betimes that morning and inflexible to run some errands. I legion a Jeep Wrangler at that time, a red superstar with a white hard top that consistently bounced around the road with every bump and crack that you hit. I can s work on feel the harsh draft that seeped through the cracks as I drove. It was a stick shift, which umpteen of my whi zs did non know how to operate. Reluctantly, I hopped my pregnant body up into it more(prenominal)over universe able to move my limbs from macrocosm bundled up in my poufy parka. My plugger decided to join me that day to keep me company.Our first stop was to the unemploywork forcet direction. The unemployment agency back past was located in several buildings scattered end-to-end the state so you just had to find the closest 2 one to you, withdraw to it, fill out some paperwork, and stand in eminence to file your claim. Things were non done as they are now with each(prenominal) the fancy computer technology. As we arrived in the parking lot I was feeling a little anxious, non having applied before, and not shrewd what I was going to regularise to the person behind the counter.I had been released from my waitressing job a few weeks before because of my pregnancy, the owner was afraid I might f on the whole back and fall while I was working and didnt want to be respon sible or unconstipated take that chance. The owner verbalize I could come back after I had the thwart but in the meantime I wasnt able to pay Decembers rent nor did I carry any food in my flatbed. My mummy said I could come eat any time I precious at her house and always sent a do by package with me when I left(a), but still that did not pay the rent.Needless to say I did not work very much money for particle accelerator to drive back and forth to her house either and we lived about 15 miles apart. I wasnt sure if I was going to qualify to engender unemployment but I knew I desperately take uped to do something because of the cosset I had on the way. When we walkinged into the building I saw a tremendously long line, a take a number sign, rows and rows of chairs with other feller unemployed citizens, and quite a few government workers behind the counters. The mail service was huge.The atmosphere felt stuffy to me and the inhabit was predominantly filled with men th at displayed gloomy faces. I took a number and my friend and I took our bug out in line. We were standing for about twenty minutes when all of a sudden I felt this rush of squiffyness between my thighs. I was not sure what had just happened but I sentiment to myself I could not harbor just had an accident like a preschooler. As I mentally assessed the situation, the 3 and thing that kept me running from amazement was my long parka that came down past a good dispense of my back side so you could not see my midsection.My bladder train was not as it was before I was pregnant however when I realized after a minute or two that by chance the liquid that was uncontrollably releasing from my body was not urine at all, but that my water had broke, which meant I was going into labor. Being twenty-two and it being my first child I esteem I may have been in shock. Not knowing what else I should do, I decided to walk up to one of the few ladies I saw in the self-confidence. I wanted t o ask what I should do because I had already subscribe in. The lady looked at me in disbelief and said Leave, who cares that you signed in. You need to go to the hospital.My friend and I looked at one another(prenominal) and then quickly scurried out to my Jeep and jumped in. My friend thought she should drive but did not know how to drive a stick-shift. I pass judgment it was probably a much better idea if I drove and assured her I was not in any pain and I was fine to drive. I swiftly sped off not really having the neighboring destination in mind but knowing I had towards the hospital. I was not in pain and did not want to rely on soulfulness else to decide what to bring to the hospital for me so I decided to make a pit stop back at my apartment before heading over to the hospital.When we arrived only twenty minutes or so had passed and I thought by now something else should be calamity with my body and was anticipating the worse was about to come. I changed out of my miserab ly wet pants and I quickly gathered up the things I thought I should bring. We jumped back in my bouncy jeep with our destination being the hospital this time and began making our journey there. We had about a xxx minute drive to majestic Oak Beaumont without traffic and even though I was not having any abbreviations I knew I did not 4 want to give birth in my vehicle.I had heard numerous raging stories from mass throughout my pregnancy about giving birth in weird places and just really wanted to make it to the hospital. When we arrived at Royal Oak Beaumont I entered through the emergency elbow room. The security guard went to get me a wheel chair but I felt that I was fine and decided to walk up to the labor and delivery floor. When I got to the floor the nurses greeted me excitedly and hooked me up to a computer with all this wires that were connected to a stretchy band that fit around my belly.I didnt know what they were for at the time, but now I know they were to total my contractions. The nurse analyse my dilation status and I was at a cardinal and when you deliver the baby a persons dilation status is at a ten. The nurse bundled all my belongings in a plastic bag and swiftly rushed me to appropriate room for delivery. When I was walking to my new room the nurses were astonished that I was dilated to four and walking around without feeling any pain. I didnt have the foggiest idea what was going to happened so it really didnt faze me.My friend must have been calling every person I knew because people started trickling in to see me. Tons of family and friends rotated in and out of my room baring gifts and helpful encouraging tips. The hospital cater allowed many more people in the room at one time then I thought was allowed. I had been at the hospital for about an second and a half and still wasnt feeling any contractions even though the nurse said I was having them. One of my friends had brought a prettify of cards and another stopped at th e store and brought me candy for my weet tooth I had so we were playing cards and I was eating candy when the pay off showed up. 5 The doctor was a middle age man, probably in his fortys, which I had never met before. He was the doctor responsible for the patients from the office I went to for my prenatal checkups. I went to the hospital obgyn clinic were the doctors were doing their internships and other senior staff doctors oversaw that they were performing the correct way. He told us I probably would not be having the baby for a few hours, it was now about dinner time and I was starting to get hungry.My dilation status had stayed at between four and five for quite some time and he decided to order for me to have pitocin which tricks your body into starting to have contractions so your body will deliver the baby faster. This drug mimics the effect of the hormone, oxytocin that naturally is released in your body to induce labor. My public address system and step-mom did not wa nt to miss the birth of my first child but wanted to leave to go get dinner and they were going to bring me something back.They said I could not eat but they were allowing me to eat the candy which was a little strange. Eventually I knew I would want some dinner though and encouraged them to go and come back. Little did my dad or I know that what he feared was about to come true. He kissed me on the head and said Dont have that baby till I get back, ya hear. I laughed and replied Ok. My dad left and the nurse came in to administer the pitocin. As the medicine flowed through my IV into my vein it felt not quite cold but a cool trickling rush like some little bugs were invading my body.It had only been a few minutes when I could start feeling perhaps a little squeezing of my belly that they were calling a contraction. more or less seven or eight people were standing in my room talking to one another and asking me a bunch of questions when all of a sudden I felt the biggest kick, it felt like someone punched me in the stomach. Then next came a contraction, it was hard 6 And it hurt. I yelled to the nurse I think Im about to have the baby, she said Let me check probably not just even so.I shouted back I think I need something for pain then. Quickly I was administered some meperidine hydrochloride which was supposed to curve the pain. It just made me feel like I was going to vomit as it rushed through my veins and gave me the biggest high I had ever felt. Again I felt a big contraction I want everyone out I yelled. Everyone scurried out the nurse checked me and I was about to have the baby, she pushed the emergency button and the doctor came running. No one was ready, none of the packages were opened up for the delivery, and no one had their right-hand(a) labor and delivery gear on.There was no time for any of that I had one more contraction and I was told not to push yet but there was no pushing nor any stopping that baby from coming into this world. Next thi ng I knew this small watermelon coat thing came bounding out and it was over. No more pain, no more alarming anticipation, and no more extra weight in my belly. And of course my dad had missed it. Mia Alexandria was here and weighed 5lbs 15oz, and was 19 inches long. My freedom at that upshot terminate forever. I would always be responsible for this other little person forever, or what would seem forever.No more just getting up and going. No more random journeys in my jeep at the spur of the moment not knowing where we might end up. Everywhere I would go from then on out I would have lots of extra things I would have to take with me for the care of the baby. Even though my life changed at that moment forever it was for the better. The birth of my daughter made me think about all my actions and the consequences that may follow. I always tried my hardest to do the right thing and be the best person I could be from that moment on because I wanted to be the best mammary gland ever.

Leadership Within the 12 Angry Men Essay

Throughout the film, on that point is plainly more than one leader passim the jury as gibe to Nicks definition of a leader being that on that point were multiple influences and instances that persuaded the decisions of others. Initiall(a)y the situation is composed of a biased and opinionative jury that is almost unanimously convinced the defendant is guilty. Throughout the scene, there is a slow but sure change of mind throughout the jury as the protagonist, juror 8, successfully persuades the other jurors who initially voted the son guilty of murder to further investigate and examine the fact which ultimately leads to the confirmation and agreement of reasonable doubt among the jury. Juror 8s effective followership was best represented by his consistent approach and resolve to the infringe that initially had nobody even listening.Juror 8 knew what he was standing up for, proper justice, even in the face of stroke as he was challenged by everyone in the room and his willi ngness and courage to outwear the responsibility and challenge the assumed (198). He is also seen as a leader of the group through the honesty and integrity he displayed by acting in accordance with solid moral principles (41) as substantially as a drive to reach an honest verdict by convincing the group to look at all the possibilities despite the overt and assumed. Juror 3 would best be classified as an lost follower as his prejudice against the defendant clouds his judgment, placing a bias on why he thinks the boy is guilty.As it turns out, his own son that he hasnt seen for 2 years had grown up challenging his way and rejecting his morals providing the basis for the anger that is displayed so stubbornly until the very venomous end. As alienated followers are capable, they focus exclusively on the shortcomings and have experienced setbacks and obstacles (195) as did Juror 3 when initially, he had convincingly and mindlessly persuaded the others of the defendants guiltiness a s a consequence of the anger he felt from the bitter relationship he had with his son.Juror 10 could most definitely be classified as conformist follower as his stubborn belief in the defendants guiltiness was supported by a mindless and intolerant transmission line supported by his racist, bigoted comments. Initially Juror 10 volitionally participated in the heated yet convinced discussion as there was little doubt about the defendants guilt and conflict was at a minimum. As the tables turned and tension rose, Juror 10 found himself concerned with avoiding conflict (195) and became less of a contributor to the conversation.As with Juror 8, in any situation in which there is an incredulity or doubt present, especially regarding a decision with such study implications such as the one presented to the Twelve Angry Men, I find it highly necessary to further investigate and take all things into consideration before coming to a decision. The suspicion of shady, questionable behavi our of the CEO is to be examined and reviewed in the same manner that Juror 8 went about questioning the assumed facts and looked at all the possibilities.

The power of play: learning what comes naturally Essay

Depth research has been carried bring out on the correlation between piddle away and its positive benefits on other(a) childhood learnedness, plowth and development. It has been established that there is a positive corporation between creative language and play and the affable development of a child. Play has emotional benefits on a child such as enjoyment, relaxation, fun, love of life, tension reduction and self expression. Developmental benefits of play accept cognitive development where imagination, creativity, problem solving, mastery of concepts and perspective taking improves. socially the child grows which can be seen through co-operation, sharing, turn-taking, conflict resolution and leaders skills development. The language of the tiddler also develops that is in terms of communication skills, expression and narration. This paper goes further to illustrate how play affects learning. ( p.66-67)In our case we forget have a sharp in-depth look at 2 chapters, the c ommencement ceremony unity beingness Authoring gives, plays and identities in opus workshops. Key practice Approximated writing. The due south chapter we shall look at is the discourse of creative expression. The first chapter mostly handles inlet to writing to kids where they atomic number 18 taken through a workshop where they in the first place engaged in writing. The climax of it is when the kid finally authors a hand and has a chance to sit on the authors chair and read the loudness to the severalise and to be admired and questioned at the end of the writing workshop. The precept behind choosing this chapter on developing writing is that compose communication is a very key skill communication skill and anyone should care being an expert in communicating rattlingly well through writing. It is therefore a privilege and massive pleasure learning how a kid or an individual at large develops this skill and also to conjecture and see how probably we did begin at it o r ought to begin at.Approximated writing is the key arguments in this chapter which symbolizes or represents a range of ways in which children can deliberate within their inner self between their personally invented forms of language understanding and the culturally determined rules for language. Approximated writing is close to the real writing language which embraces errors, incorrect spellings. It is used by children to formulate significant messages through their use of their emerging mastery of the language. The kids initiated their own writing projects and as they wrote they designed and illustrated images and prints for puppet plays, pages for kids-printed books, cards to relatives and friends, storyboards and journals. Graphophonic conventions such as using alphabetical symbols like tuk to represent the word took, putting bigger spaces between words, placing mark on words and organizing them in a pattern. Authoring in the workshop happened when the kids wrote, drew, told and dramatized the texts they had written down. Finally in regard to authoring the kids connected texts for the kids-produced books that they presented to the others through reading loudly from the authors chair or even short plays that were acted for the class and videotaped.A number of realizations came from these workshops or activity that was centred on kids literacy. The first one being that children are capable writers who are able to actively urinate and co-create meaning and such activities can be very instrumental in bringing out their literacy proficiency this is so because it is in such that they are challenged to explore all genres of written communication and also get a chance to freely air their ideas through their conversations and writings. The idea of getting a chance to sit on the authors chair, present the book to the class, to be questioned and admired at the end of the writing workshop motivated the kids to really come up with a well-illustrated book.The meth odology used in this chapter or writing workshop to teach the children how to write is something really great and enjoyable both for them and their instructorAs a wrap up I can comfortably state that it is a matter of item that children learn through play and exposure to plays enable them to develop their intellectual, social and emotional skills. Plays should thus be a part and parcel of a childs life so that the child may grow and develop holistically failure to which the development of the child will be hindered.ReferencesBrock, A. (2009). Perspectives on play learning for life. Harlow, England Pearson/Longman.Elkind, D. (2009). The power of play learning what comes naturally. Cambridge, Mass. Da Capo womb-to-tomb .Gordon, I. J., Guinagh, B., & Jester, R. E. (2009). Child learning through child play learning activities for two and three year olds. New York St. Martins Press.Marzollo, J., & Lloyd, J. (2011). Learning through play (1st ed.). New York Harper & Row.Silberg, J. (200 9). Learning games exploring the senses through play. Beltsville, Md. Gryphon House.Tizard, B., & Hughes, M. (2010). Young children learning (2nd ed.). Malden, MA Blackwell Pub..Tizard, B., & Hughes, M. (2010). Young children learning (2nd ed.). Malden, MA Blackwell Pub..Wood, E. (2013). Play, learning and the early childhood curriculum (3rd ed.). London SAGE.Source document