Story from the bible 2 Essay Example | Topics and Well Written Essays - 1000 words

Story from the bible 2 - Essay Example the teachings of the Old Testament in which women were often considered to be the root of evil on earth and were therefore condemned to a life of inequality in eternal servitude to the men whom she’d wronged. Although this has long been accepted as the historic custom, there is little evidence in the Bible that Jesus felt this was an appropriate behavior. When one reads through the gospels carefully, one can find numerous instances in which women were considered to be inferior to men, but that Jesus broke the customs and laws concerning how they were to be treated. Throughout the gospels, Jesus can be seen to act in direct opposition to the way in which men were expected to treat women as he deliberately moved against Old Testament law to embrace women as equal human beings engaged in the process of life. In his actions and words, Jesus can be seen to take a revolutionary approach toward women as he consistently treated women as real people of equal value to men. In the gospels alone, there is a lot of evidence that women were not considered equal to men. The idea that they were considered marginal individuals is discussed in the Women’s Bible Commentary in a number of areas but Jesus recognized them anyway. In Mark 5: 25-34, for instance, a woman who has â€Å"had a discharge of blood for twelve years† without finding any successful treatment believes that if she can just touch Jesus’ clothes she will be healed of her illness. She is correct in her belief as she sneaks up behind him and the instant her hand touches his robe, her body is healed but she is doubly-marginal because she is a woman and because she is bleeding, but Jesus turns and speaks with her and blesses her anyway. Another form of a double-marginal woman was a woman who was also a foreigner. There are at least two places where Jesus went directly against custom by speaking with these women directly. In John 4:7-5:30, he takes time to speak with a woman from Samaria. Unlike the woman

A view from the bridge Essay Example for Free

A view from the bridge Essay There are many emotions in the play: Love, hatred, jealousy, and anger. Write about one and how it is presented in the play. I have chosen to look at the emotion love and the part it plays in affecting the storyline. In A View From the Bridge by Arthur Miller most of the characters actions are fuelled by love. Love drives all the other main emotions in the play. However there are question marks over both the central loving relationships, that of Eddie and Catherines and Eddie and Beatrices. Catherines love for Eddie is that of a daughter for her father as she calls him the sweetest guy. She has a doting daughters attitude. Catherine cares for Eddie and goes out of her way to please him What do you want me to do? she asks him upset when he disapproves of her skirt. She wants very much to please him. But Eddie is very hard to please, as he is far too overprotective of her. Catherines falls in love with an immigrant who stays with the family I love you Rodolfo she tells him. Catherine has never been in a serious relationship before but is deeply in love with Rodolfo who in turn loves her. This relationship is normal for people of their age and marriage is quite a natural step for two people in love. Marco is an immigrant who has come to America as his family are starving and as he explains his wife feeds them from her own mouth meaning they are starving. Marcos love has forced him to leave his wife and three children to work in America to make money to feed them. This is a very strong gesture as he plans not to see his family again for four, five, six years maybe. This relationship highlights the extreme measures people are driven to because of love. Marco loves his family to the point where he would do anything for them. This shows that in this play love is a real passion that prompts other behaviour. Eddies love for Catherine seemed at the beginning of the play just to be the love of a concerned father figure, I think its too short aint it? he says worrying about the length of Catherines skirt. Eddie is very over protective of Catherine and treats her as if she is still his little girl, which could be damaging to her development in this stage of life as Beatrice points out Look, you gotta get used to it, shes no baby no more. It is time for Eddie to let go but he cant. Eddies obsessive attitude towards Catherine seems strange to everyone except Eddie She cant marry you, can she? Alfieri says trying to explain how others might see his behaviour. To everyone else Eddie seems to be perversely in love with Catherine and wants her for himself. I believe this is not the case, I believe Eddie has become used to Catherines love for him that he cannot bear to see her adorning her affection on anyone else. The stage direction with a sense of her childhood, her babyhood and the years describes the great sense of loss Eddie feels as he has cared and loved her all her life. Beatrice remains faithful to Eddie throughout although she is frustrated, When am I gonna be a wife again, Eddie? she tells him, desperate from him to forget about Catherine and go back to caring for her. Beatrices love for Eddie is one of the strongest in the play, she wants desperately for Eddie to pay her the attention she deserves as a loving wife. Eddies obsessive behaviour towards Catherine puts great strain on his marriage I want my respect he says when Beatrice tries to confront him, Eddie is angry and shouts at her for complaining about him being so strict with Catherine. Beatrice is struggling to keep her marriage intact, but she cannot understand the love Eddie feels towards Catherine. I believe Eddie loves his wife dearly but his love for Catherine takes priority when Rodolfo comes on the scene, which leads him to mistreat Beatrice. I cannot help feeling sorry for her as she is forced into a situation that was not her doing. It seems her love for Eddie is unrequited. Eddies hatred for Rodolfo is fuelled by his jealousy for the love and attention Catherine bestows upon him, Im telling ya the guy aint right he says trying to justify his hatred. Nobody believes Eddies comments about Rodolfo and everyone but Eddie can see through to his jealousy. It isnt right for a man of Eddies age to be obsessed with his young niece, but nobody understands the depth and passion of Eddies love, which drives him to keep Catherine at any cost. Eddies obsessive love compels him to see Mr Alfieri, family friend and lawyer He aint right Mr Alfieri Eddie pleads, but it is obvious he has no jurisdiction within he law. The fact Eddie has gone to see Alfieri shows the power of his love towards Catherine and his desperation to have her for himself. Love is the main driving force behind all the characters actions, the truth is not as bad as blood Eddie Beatrice tells him trying to quell his anger and hatred. Beatrice believes that love is not a worthy enough cause for the use of violence. It is Eddies deep love that drives him to use all force necessary to have what he believes to be his Catherine. This unfaltering love to the bitter end is misunderstood by Marco He degraded my brother. My blood. Marco says; he cannot see why Eddie turned him and Rodolfo into the police. But it is obvious to the reader that it was Eddies love that compelled his actions and not his hatred for Marco and his brother. Eddies love finally leads him to his death You lied about me Marco Eddie cries before lunging at him. This is Eddies last desperate attempt to win back his dignity. Eddies love has driven him to a point where he has no other option but to follow his feelings to the end. The fate of Eddie Carbone is a tragic one as his obsessive feelings towards Catherine took control of him and his actions that followed he could not help. I believe the story is a testament to the power of love and how once it has infected someone in a certain way; they are powerless to stop it. Emlyn Roberts Pluto10X Show preview only The above preview is unformatted text This student written piece of work is one of many that can be found in our GCSE Arthur Miller section.

Critical Enquiry Reflection Sheet Social Work Essay

Critical Enquiry Reflection Sheet Social Work Essay The moment of learning that has grabbed my attention in this supervision session is that I need to research and identify my practice framework when working bi-culturally with tangata whenua and cross-culturally. During my sixth supervision session my supervisor assessed me using the second direct practice observation relating to my second learning outcometo demonstrate competency when working with young people cross-culturally. This assessment led to discussions around my practice cross-culturally as I have been closely working with young people and their families who are of a different culture from my own. Also in my practice at the alterative education centre where I am placed two days a week I am the only pakeha person there. My supervisor stated in the assessment that Working in the school setting as the only female and pakeha person, has enabled her to identify the differences in culture but also helped her to work cross-culturally with other staff and clients. Family visitation has also helped her to identify areas that need more training in. When my supervisor asked me to identify how I work bi-culturally with tangata whenua and cross-culturally with clients I was unable to articulate easily how I practice in this setting. My response was that in the alternative education setting because I am the only pakeha person there, I work biculturally and cross-culturally: By respecting the Maori culture of the centre Removing my shoes when I enter I have had to learn the words in order to participate in the morning waiata and karakia I eat my lunch with the young men and the other tutors each day as sharing food together is part of the Maori culture Following on from this I have stated that during home visits with clients and their families I respect the different cultures; by removing my shoes and accepting food and beverages from cultures where the sharing of food is important. These responses were very vague and did not give a clear answer as to how I practice bi-culturally and cross-culturally. I am aware that I have been trained at university to practice from a bi-cultural and multi-cultural perspective but I have found it hard to articulate how I do this. As my supervisor has noted I have identified through this supervision session that I need to critically reflect on my practice cross-culturally and identify the areas that I need more training in order to become a competent bi-cultural and cross-cultural practitioner. For the benefit of cross-cultural practice and working with tangata whenua I as a social worker need to recognise that: As a professional helper, one can feel uneasy when challenged by striking difference is the first step towards self-reflection. This attitude has a better chance of leading to genuine accommodation of the client than pretending to be politically correct. The creation of collegial support structures and the cultivation of a climate of trust and open sharing within the service setting might encourage this attitude, to be affective in cross-cultural practice (Tsang George, 1998, p.87). Looking backward The assumptions and biases that are present in this moment of learning is my own cultural awareness; In Tatum (2000) she discuses the concept of identity and what it means for the individual and how the roles of the dominant over the subordinate can influence a persons view of themselves: This looking glass self is not a flat one-dimensional reflection, but multidimensional. How ones identity is experienced will be mediated by dimensions of one self: male or female; young or old, wealthy or poor, gay, lesbian, bisexual, transgender or heterosexual; able-bodied or with disabilities: Christian, Muslim, Jewish, Buddhist, Hindu, or atheistà ¢Ã¢â€š ¬Ã‚ ¦ (Tatum, 2000). The role and the devaluation associated with it will differ in relation to the socio-cultural context that the subordinate person/s and the dominant groups are part of (Wolfensberger, 1972, as cited in (Wills, 2008b). Discourses are systemic ways of talking, discussing something of significance. They are the consequence of a combination of social, political even economic factors and often have voices of authority. Discourses are often informed by beliefs, ideas and understandings that are implicit; taken for grantedà ¢Ã¢â€š ¬Ã‚ ¦even ideologicalà ¢Ã¢â€š ¬Ã‚ ¦Some forms of discourse are legitimated and validated but still one cannot be confident, and assume that such discourses have become established as a result of well-rationalised, carefully researched, developed and rigorous argument/debate (Wills, 2008a). Looking inward Looking outward Looking forward I identify to the families that although I am from a different culture to them I have been university trained to work cross-culturally and I am happy to enter into discussions around what this means for our social work relation Question construction 300 Literature300 In defining competence one must also consider the meaning of culture. Essentially, culture is understood to relate to some shared elements which connect people in a common way of experiencing and seeing the world. These perceptions of the world guide day-to-day living, influence how decisions are made and by whom, and determine what is perceived to be appropriate and inappropriate behaviour within any given context (Connolly, Crichton-Hill Ward, 2005 p.17, as cited in SWRB, 2007, p.5) To work with Maori clients the social worker must competently understand what Te Ao Maori means, the same goes with working with other cultural and ethnic groups. Using Tsang and Georges conceptual framework of attitude knowledge and skills the SWRB created its competence standards of practice. To understand what competent practice for Maori and other cultural and ethnic groups means for social workers in New Zealand I will be critically discussing in this essay; what the ANZASWs standards of practice are that inform competence and what it means for social work practice in New Zealand, I will identify and describe the constituent elements of Te Ao Maori the Maori world view, critically examine Tsang and Georges conceptual framework and apply their framework to an aspect of Te Ao Maori in a practice setting. Members of the ANZASW are accountable to the association and expected to abide by their policies and procedures, competent social work practice being one of them, the following ten standards for social work practice in Aotearoa New Zealand were set and ratified by the National Executive of NZASW (now ANZASW) in June 1990: The social worker establishes an appropriate and purposeful working relationship with clients taking into account individual differences and the cultural and social context of the clients situation. The social worker acts to secure the clients participation in the whole process of the working relationship with them. The social workers practice assists clients to gain control over her/his own circumstances. The social worker has knowledge about social work methods, social policy, social services, resources and opportunities. In working with clients, the social worker is aware of and uses her/his own personal attributes appropriately. The social worker only works where systems of accountability are in place in respect of his/her agency, clients and the social work profession. The social worker constantly works to make the organisation and systems, which are part of the social work effort, responsive to the needs of those who use them. The social worker acts to ensure the clients access to the Code of Ethics and objects of the New Zealand Association of Social Workers. The social worker uses membership of the New Zealand Association of Social Workers to influence and reinforce competent social practice. The social worker uses membership of the New Zealand Association of Social Workers to influence and reinforce competent practice (NZASW, 1993). To illustrate how these standards for practice work in professional social work practice I will select one standard and show how two aspects of the standard apply. For standard four: the social worker has knowledge about social work methods, social policy and social services, this standard can be shown in practice with how Child, Youth and Family services work within a bicultural framework and the Treaty of Waitangi: Child, Youth and Family acknowledges its duties and obligations to the tangata whenua as a Crown partner to New Zealands founding document, the Treaty of Waitangi. We are committed to ensuring that services we deliver and purchase are fully responsive to the needs and aspirations of Maori, and that our actions are consistent with the Principles for Crown Action on the Treaty of Waitangi. Our commitment is reflected in a key result area improved outcomes for Maori, the alliances and partnerships we have built and continue to foster with iwi and Maori social services groups and communities, our human resource policies, and in our work programme (especially the development and implementation of a strategy for improving outcomes for Maori children, young people and their families) (CYF, 2008). In relation to the social policy part of this standard the CYFs social workers are aware of the legislations of Aotearoa New Zealand and how other aspects of the law: Child, Youth and Familys statutory role is defined by the following legislation: The Children, Young Persons, and Their Families Act 1989 The Adoption Act 1955 The Adult Adoption Information Act 1985 The Adoption (Inter-country) Act 1997(CYF, 2008). Child, Youth and Family services are an excellent example of how an agency has set guidelines and policies around the standards set out by the SWRB and ANZASW to implement competent practice by their social workers. In the next part of this essay I will identify and describe the constituent elements of Te Ao Maori the Maori world view. To understand the Maori world view we must examine what are the Maori behaviour and conduct in social relationships or korero tawhito are; then what the Maori social structures of whanau, hapu, iwi mean and what the three classes of Maori society are, and what mana and tapu mean for Maori people who are the tangata whenua of Aotearoa. Korero tawhito are they ways in which Maori behave and conduct themselves in social relationships: Korero tawhito reflected the thought concepts, philosophies, ideals, norms and underlying values of Maori societyà ¢Ã¢â€š ¬Ã‚ ¦ The values represent ideals, which were not necessarily achievable but something to aspire to (Ministry of Justice, 2001, p.1). These underlying values of Maori society are the ways in which Maori people socially interact with each other. The next step in understanding what the Maori world view is, is to understand Maori social structures: The Maori social structure was based on decent, seniority and the kinship groupings. Maori recognised four kin groups: Whanau the basic unit of Maori society into which an individual was born and socialised. Hapu the basic political init within Maori society, concerned with ordinary social and economic affairs and making basic day-to-day decisions. Iwi the largest independent, politico-economic unit in Maori society. An iwi would be identified by its territorial boundaries, which were of great social, cultural and economic importance (Ministry of Justice, 2001, p.2). The kin group a person belongs to affects their world view because it influences their place within society. The fundamental concepts of mana and tapu are those which govern the framework of Maori society: Mana was inherited at birth, and the more senior the descent of a person, the greater the mana. Tapu invariably accompanied mana. The more prestigious the event, person or object, the more it was surrounded by the protection of tapu. The complex notions of mana and tapu reflect the ideals and values of social control and responsibility. The analysis of mana endeavours to identify the role of mana in relation to responsibility, leadership and birthright. The examination of tapu illustrated how tapu operated and affected the everyday lives of Maori (Ministry of Justice, 2001, p.6). In examining the elements of Te Ao Maori I have examine the different concepts of Maori behaviour and conduct korero tawhito, the Maori social structures of kin and class and what mana and tapu mean. Theory 300 CRITERION FOR CULTURALLY APPROPRIATE THEORY/MODEL OF SOCIAL WORK PRACTICE Identifies and is based upon beliefs and values of Pacific Islands culture. Explains problems and concerns in a manner that is relevant to Pacific Islands understanding. Uses Pacific Islands helping traditions and practices. Incorporates a Pacific Islands understanding to change the process. Can differentiate aspects of the behaviour which are associated with Pacific Islands cultural patterns from those resultant in dominant palagi cultural interpretations. Avoids cultural pathological stereotyping. Encompass macro and micro levels of explanations and interventions. Incorporates the experiences of the community and individuals in New Zealand Society. Can guide the selection of appropriate knowledge and practice skills from other cultures. (Adapted from Meemeduma, P. (1994). Cross cultural social work: New models for new practice, Advances in social work welfare education, Montash University.) Ethics 300 Skills 300 The Social Work Registration Board of Aotearoa New Zealand released in 2007 a policy statement in regard to the competence of registered social workers to practise social work with Maori and different ethnic and cultural groups in New Zealand. The release of this document was to set the levels of competency that are needed for social workers to work effectively in a positive way to empower those who are disadvantaged by society.   As Mason Durie comments, cultural competence about the acquiring of skills to achieve a better understanding of members of other cultures (SWRB, 2007, p.5). To be competent when working with other cultures one must understand the differences and similarities between other cultures and know what is culturally appropriate and inappropriate; the social worker needs to respect the clients culture and use recourses available to them to effectively work with the client to achieve the best possible outcome Bicultural code of Ethics In the next part of this essay I will critically examine Tsang and Georges (1998) Integrated Conceptual Framework for Cross-cultural Practice of attitude, knowledge and skills. I will do this by describing the three elements and examining these elements by assessing their significance and importance in social work practice with mana whenua. To understand what the significance and importance of Tsang and Georges conceptual framework in relation to mana whenua we must first examine what mana whenua are: Mana whenua(noun):territorial rights, power from the land power associated with possession and occupation of tribal land. The tribes history and legends are based in the lands they have occupied over generations and the land provides the sustenance for the people and to provide hospitality for guests (Maori Dictionary, 2008). Now we know what mana whenua means the next apart is to describe the three elements of the framework: Attitude Commitment to justice and equity Valuing difference Other-directed: Openness to cultural difference Self directed: Critical self-reflection Knowledge Specific cultural content Systemic context of culture Acculturation and internalized culture Dynamics of cross-cultural communication and understanding Skills Management of own emotional response Professional intervention within institutional contexts Communication, engagement, and relationship skills Specific change strategies (Tsang and George, 1998, p.84). The concept of attitude relates to the social workers own behaviour and their use of self as a tool when working with clients, the concept of knowledge relates to the knowledge theories behind cross-cultural practice and knowledge learnt from a practitioners own experiences. The concept of skills relates to the practical aspect of working with clients. To use the element of attitude when working with mana whenua, one needs to be aware of their own limitations, lack of knowledge and understanding of other cultures: This awareness has both self-directed and other-directed implications. The other-directed expression of this awareness is an openness to cultural difference and a readiness to learn form a client. Such openness is based on acknowledgement and positive regard for the cultural differences that exist between the client and the practitioner, respect for client cultures, and readiness to accommodate alternative world views or ways of life. The self-directed expression of this awareness is a readiness to engage in self-reflection, including the examination of possible cultural biases, assumptions, values, and ones emotional experience and comfort level when challenged with difference (Tsang and George, 1998, p.84). For a social worker to be aware of their own limitations and lack of knowledge is the first step in establishing a working relationship with mana whenua, their own ability to acknowledge the differences and similarities between their own culture and their clients culture is a huge component of their attitude when working with their clients. Supervision is needed in this context for the social worker to be able to discuss with others their own reflections and feelings associated when working cross-culturally, for personal and professional growth. Knowledge is the next element in which the cross-cultural practice framework discusses the four elements of knowledge: We can identify four areas of cross-cultural knowledge. First is the knowledge of specific cultural content as captured by the cultural literacy model. In agreement with Dyche and Zayas (1995), it is probably not realistic to expect cros0cultural practitioners to be knowledgeable in a large number of cultural systems. It may be more practical for practitioners to focus on the other three kinds of knowledge: the systemic context of culture, acculturation and internalized culture, and the dynamics of cross-cultural communication and understanding. Consistent with an ecological perspective adopted by many social workers, cross-cultural clinical practice is understood within the broader systemic context of current structural inequalities, racial politics, histories of colonization, slavery, and other forms of racial oppression (Tsang and George, 1998, p.85). For a worker to work effectively cross-culturally they must understand and have knowledge of other cultures, historically, ethnically, their value and belief systems, their customs and day-to-day living. To have a comprehensive understanding of a clients total living and life experience a practitioner must have an appreciation of the effects of their socio-political systems. In this context in New Zealand it would be effective for social workers working with mana whenua to have knowledge of the Treaty of Waitangi and what it means for Maori people and the political aspects that go with it. The final element of Skills in Tsang and Georges model related to the specific skills a social worker needs when working biculturally with the mana whenua and cross-culturally: Social work skills are specific courses of action taken by practitioner to achieve positive changes needed by their clients à ¢Ã¢â€š ¬Ã‚ ¦ Appropriate attitude and knowledge in cross-cultural practice, therefore, must be translated into specific professional behaviour which addresses practitioner, client, institutional and contextual realities. A variety of skills have been recommended by authors in cross-cultural practice, covering professional behaviour within institutional contexts; communication skills, specific interviewing skills such as ethnographic interview, relationship-building skills, and change strategies (Tsang and George, 1998, p.85-86). Practice skills can not be effective without the social worker having a sound understanding of knowledge and the appropriate attitude when working with mana whenua. Skills are the practical component on Tsang and Georges model, and when working with mana whenua the practitioner must use the appropriate skills from their knowledge base for their work to be effective. Their interactions with their clients are an important part of their role as a social worker. Mana whenua need social workers with the specialist cross-cultural skills. In this part of the essay I have examined Tsang and Georges model of attitude, knowledge and skills by describing the three elements and examining the elements by assessing their significance and importance in social work practice with mana whenua and other cultures. Evidence 300

Sense and Sensibility Essay -- essays research papers

Title   Ã‚  Ã‚  Ã‚  Ã‚  Ã¢â‚¬Å"I have not wanted syllables where actions have spoken so plainly.† (Austen 68) As Elinor declares in Jane Austin’s novel Sense and Sensibility, it is true; actions do speak louder than words. What someone does means a lot more than what someone says. Someone can tell you that they love you, but if they never show you than how will you know if they truly mean it. Love is meant for people like Elinor and Edward who showed each other their love and respected social conventions. However, people like Marianne and Willoughby are not very deserving, due to their lust-based relationship and choices to ignore the common rules of society. Love is achieved through obstacles and not pure lust, and is only meant for people who truly deserve each other.   Ã‚  Ã‚  Ã‚  Ã‚  Ã¢â‚¬Å"Passionate, romantic Marianne and Willoughby, after an intense attraction that causes them to ignore the barriers between them, suffer and end up bitterly regretting their behavior.† (MP) Marianne and Willoughby put all of their trust into only each other and no one else, leaving them alone with no friends once their attraction disbanded. After the breakup, Marianne makes sure that the entire town knows that she is depressed and lonely without her love Willoughby. As you see her â€Å"alternately singing and crying; her voice often totally suspended by her tears,† (Austen 72) she is unable to cope with the fact that she is no longer apart of Willoughby’s life. â€Å"Meanwhile, the reasonable Elinor as been equally unlucky in love, though she bears her disappointment quite differently.† (CSLF) While Marianne is sobbing and weeping, putting her life on hold, Elinor tries to mitigate Marianne’s inimical attitude towards everyo ne. Elinor is continuing with her life, as the memories of Edward are evanescent. Elinor’s â€Å"feelings are not often shared,† (Austen 76) her business is her business and not the whole towns. Elinor does not feel that she must let everyone know her business, she only wants people to see her good side, not her gloomy side. She always puts her best foot forth to make herself look good in front of other people, which shows that she cares about the fact that other people may look down upon someone who is emotionally unstable, like her younger sister Marianne, and view that as a major weakness.   Ã‚  Ã‚  Ã‚  Ã‚  Edward Ferrars comes from a... ...nne suffered more emotionally due to her over trusting personality and her naà ¯ve nature. Happiness always wins out, however true love is only won by long hard struggles.   Ã‚  Ã‚  Ã‚  Ã‚  If two people are meant to be together, then love will eventually find a way through all of the obstacles, but if two people do not deserve each other’s love then they will be broken apart. Ignoring people and common rules of society will get you nowhere except lonely and unhappy. The ignorant naà ¯ve people like Marianne and Willoughby are the ones, who end p suffering, ignorance is a lonely way to go through life. Greed and jealousy of ones family is a difficult obstacle to overcome, however with that obstacle accomplished, it only proves a more pure true love, and shows a great deal of loyalty and strength in the two people who were able to win the battle. Obstacles to a marriage are what prove the love between two people, and without these obstacles two people can never know how strong their love is for one another. In order to know how much someone means to somebody else, their love must be tested by enduring painful obstacles, otherwise how do you kn ow if you can trust your love?

Cormyr :: Essays Papers

Cormyr I chose this particular book mainly because of the authors. I have read previous books written by them and I liked their works. Another thing that caught my attention was the size of the book. I have never read anything larger than 300 pages. The name of this book is called Cormyr, the book was called this because it is the entire the history and present happenings of Cormyr. Cormyr sticks to a general plot that highlights many problems that eventually â€Å"spell the end of Cormyr†. The book tells a story in the present and at the same time constantly reflects the history that got them there. I would not suggest a different title, the title reflects accurately what the book is about. In the story of Cormyr, the author conveys over and over how history always seems to repeats itself. I believe the authors’ purpose in writing this book was to explain a theory in an entertaining fashion. I do not know much more about the author except that my brother told me that Ed Greenwood writes good stories. The story takes place between –400 DR and 1369 DR. I know this because the heading of all the chapters have a date included. For reference –400 DR could be compared to our Bronze age and 1369 DR would be compared to our Medieval era. The story of Cormyr takes place on a magical continent called Toril. Cormyr is located towards the center of the land near a fairly large body of water called the Sea of Swords. I know this because many battles take place along the Sea of Swords. The story setting is very effective for those who read this kind of material. Cormyr is a magical land based on a system of kingdoms, fiefdoms, and ancient battles. The feeling that the author creates would not be the same if the setting had been anywhere else. For example, if her had tried a oriental setting, the same system of government would not apply and many of the characters would not be able to act the same without changing the atmosphere of the story. The main characters in Cormyr are Baureble, King Azoun IV, Vangerdahast, Princess Tanalasta, Aunadar Bleth. Baureble is the founding wizard of Cormyr, he is the first to settle the land and the first to make peace with the elves.

Oppression in A Tale of Two Cities Essay

In the book A Tale of Two Cities, one of the many themes present is that of oppression. There are many examples of this throughout the book, some more obvious than the others. We can see right away in the beginning that the French peasants are under a hideous oppression by the French aristocracy. All the people of the towns that are described are starved and in great pain, they are depressed and slinking about, gaunt skeletons of human beings. Their desperation is clearly evident in Chapter 5, when everyone nearby rushes to lick wine off of the city street when a barrel of it bursts after being dropped. As this is occurring, the wealthy French citizens are reclining indoors and use a ridiculous number of servants just to prepare a cup of hot water. When a poor man’s son is run over and killed by the rich Marquis’s carriage, the Marquis makes no apology, and tosses a couple coins at the grieving father. The aristocrats did not even think the peasants human; they treated them as animals, without a thought to their happiness or well being. Another example of oppression is in Mrs. Cruncher’s relationship with her husband. Mr. Cruncher orders her about, and treats her like a piece of property, just there to do his will and stay out of his way. When Jerry Cruncher catches his wife praying for his thieving soul, he takes it to mean that she wants him to be caught and punished, so he will stop grave robbing. His son sees him the next morning bashing his wife’s head into the headboard of their bed as a punishment for her prayers. Mrs. Cruncher lived in a constant oppressive atmosphere as she tried to conform to her husband’s wishes, but was never good enough for him, as he abused her pretty much every day. A more prominent example of this theme is shown in relation to Dr. Manette. The memory of the eighteen years he spent locked up in the Bastille constantly hangs over his head as a burden. His experience in that atmosphere was so awful that the mere memory of it oppresses him. The Doctor tended to fall back into his half-crazed childlike state throughout the book  because his experiences were more than his mind could deal with. Finally, a major example of oppression taking place is with Sidney Carton. He is oppressed by an addiction to alcohol. His life had taken several bad turns, making him a depressed, almost broken man. When he met Lucy Manette, he felt as though his life now had a purpose again, because he loved her so much. However, Carton realized that with his character and lifestyle, he would never be able to make her happy. The alcohol he had turned to for comfort, which had been his only friend for years, was now working against him. Carton was so far gone that he was no longer able to give up drinking, no matter how much he wanted to. Alcohol now virtually controlled his life, dictating what he could or could not do. This was an awful example of self-induced oppression. Oppression is such a powerful theme in A Tale of Two Cities, probably to demonstrate how people can put it upon themselves, and how they can break free from it if they believe in their cause enough.

Describe Your High School Experience

Why I want to become a Nurse Being a Nurse is much more than just hard work, critical thinking skills, evidence-based practice, and saving lives. It is a science as well as an art and one has to be a caring individual to be a truly great nurse. To be a Nurse, one has to be dedicated to helping others and caring about others to a great extent. I posses those qualities that makes a great nurse and that is why I want to be a Nurse. Growing up in Jamaica, I was always taking care of others; from my grandparents to my next door neighbors.I always enjoyed helping them and they never even had to ask because I was always there. We didn’t have much access to healthcare in Jamaica so anyone in the neighborhood that was in the healthcare field was often looked up to for advice and help. My mother was one of those people; she was a Nurse and everyone in the neighborhood admired her, including me. I knew that when I grew up I wanted to become just like her. When my mother would come home f rom work with stories of how she helped saved someone’s life, I would get more excited and eager for the days when I can do the same.When I came to America, the first thing I wanted to know was how and where can I go to become a Nurse. Now I am a Licensed Practical Nurse for many years and now I am financially, emotionally, and physically ready to further my education to be a Registered Nurse. I will continue to further my education in the Nursing field because I enjoy it so much. The atmosphere of it all keeps me on my feet and I continue to learn more and more every day.Not only am I helping others but I care about them as if they are my own family. Being in the healthcare field, one cannot help but care and give their all. I do this to care for my patients everyday that I am at work. I want to be able to help others and save lives and it is so rewarding to see the smiles on the patients’ face when I have done something to make them feel better. Its such a hard profe ssion and very stressful at times, but I would never trade it for any other career.I cannot see myself doing anything else because I am helping others like I‘ve grown up doing but it matters so much more now. I grew up always wanting to be a Nurse and that will never change. Nursing is such a great profession where you get to care for others in need. You feel each patient’s pain, hear their stories, and try your best to make everything better for them. I wanted to become a Nurse so that I can help others and help save lives and I will always see myself doing that and so much more.