An Idea Of Strong Actions Of Nora - Free Essay Example

In Henick Ibsenrs story, Ibsen attacks the issue of social normative during the time period of the play and an unlikely story of how Nora breaks those standards. A Dollrs House displays a wealthy family with a typical domestic system with a working husband and a stay at home mom and how one problem changed that whole lifestyle. Throughout the story, Nora displays herself as a dynamic character through her change in the feelings of her role in her family, her change in her view of her marriage, and a change on how she should view her place in the world.. At the beginning of the play, a typical household in 1879 where the husband does most of the work while the wife stays at home and her purpose is to care for the children. Before the play begins When one of Torvaldrs workers Krogstad believes his job is in danger, he reveals to Nora that he is in possession of a contract that Nora forged her fatherrs signature and threatens to blackmail her. Nora tries to reason with Torvald but he dislikes Krogstad for all the things that Nora has done behind his back. Dr. Rank, Torvaldrs best friend, reveals he will be dying soon and confesses his love for Nora which catches her by surprise. Torvald eventually fires Krogstad because he cannot stand being in his presence. Krogstad storms to the house demanding an explanation for why he was fired and leaves the letter exposing Nora. Nora is able to keep Torvald away from the letter for 31 hours and sends Mrs. Linde to go talk to Krogstad. Krogstad and Mrs. Linde rekindle their romance whil e letting Torvald see the letter to try to help Nora see how bad their marriage is. Once Torvald reads the letter and soon tells Nora he cant raise her kids, the maid brings the contract and Torvald rips it up and apologizes to her. Nora has a moment of self-realization and decides to leave Torvald as she believes he treats her like a doll. While Nora has this moment of realization, one of her first big changes is the way she views her role in her family. While Nora does experience many changes throughout the play, one of her big changes is how she views her role in her family. For the time period, it is often regarded as that the man is the one who works while the woman stays at home and raises the kids. In Act One Norars main focus is taking care of her kids and Torvald believes that if she does immoral actions that her children will become corrupt (27). Norars role is clearly stated by Torvald as just raising the kids and making sure that they become productive people and not corrupted. After Norars secret comes out and Torvald tries to convince Nora to stay, Nora takes a completely different stance on her family. As Nora is about to leave she states, Good-by, Torvald. I dont see the little ones. I know they are in better hands than mine. As I am now, i can be of no use to them (71). Nora goes from being the only one raising the kids to completely leaving them to Torvald. This is an example of a big change in her characte r as she completely goes against the social normative of the time. While not only does she have a large change in her role of the family, she takes on a large change in the view of her marriage. Throughout the play, Nora goes from staying at home and taking care of the kids as a wife in the family to taking control of her life and walking out on Torvald. Nora is seen in Act 1 making all of her decisions dependant on Torvald and always being dominated on by him. When Nora tries to reason with Torvald about keeping Krogstad on at the bank, he completely dismisses her opinion and automatically assumes that he is right. When she tries to question why he thinks a certain way he dominates the conversation and files for Krogstadrs dismissal (36). Her obedience to Torvald is greatly shown as she never disagrees with him or tries to have a serious conversation with him about trying to keep Krogstad. Rather he does what he feels is right and doesnt give Nora the time of day. After Torvald tries to take back his words and believe everything is alright, Nora has another change in her personality. When Torvald tries to deny Nora from leaving she says, It is no use forbidding me an ything any longer. I will take with me what belongs to myself. I will take nothing from you, either now or later (68). Nora standing up to Torvald brings a big change in her character as she goes from being dependent to standing up to Torvaldrs dominance and doing orders against his will. While not only does her view on their marriage change, her view on Torvald changes during the play. Nora displays herself as a dynamic character mainly through her change in how she views Torvald. Nora always viewed Torvald with great respect and obedience as she respected him for getting a promotion at the bank. However, she always feared Torvald finding out about her secret and goes to any lengths to prevent it seen through her continued commitment trying to keep Krogstad employed. However, her views completely change after Torvald lashes out on her for her forgery and she begins to realize her feelings for him as he tries to make up for the mistake he just made. Nora states, When I was at home with Papa he told me his opinions about everything, and so I had the same opinions; and if I differed from him I concealed the fact because he would not have liked it. He called me his doll-child. And when I came to you I just transferred hands (66). Her comparison to her as a doll in Torvaldrs hands is a complete change to her ways of following Torvald before and she has a complete c hange in her feelings towards Torvald. Nora displays herself as a dynamic character not only through her change with Torvald but also with her change in her view of her marriage and her view on her family. A Dollrs House, while not directly stated as a feminist story, proves to be one through the strong actions of Nora. Norars choice to leave everything behind is completely different for her time and she proves that feminism did exist early on. Nora proves time and time again that she is the storys dynamic character through her many changes in the story.

Describe Diversity, Equality, Inclusion and Participation

Diversity Diversity refers to our differences such as culture, beliefs, values, views and life experiences. The concept of diversity is to accept, respect and embrace our differences. When people with these differences unite and share the same group or organization we see a diverse environment. Working in a childcare setting, we have the potential to work with an abundance of diversity. This can be very rewarding but can also pose challenges. Positively, we have the opportunity to promote the sense of individuality, sense of pride and belonging by providing a safe and nurturing environment. Discussing each other’s differences is a great way to learn and become aware of the differences in the world. One example of promoting†¦show more content†¦Reference: Wikipedia, Inclusion (education), 22 October 2013, http://en.wikipedia.org/wiki/Inclusion_(education) Participation Participation is the act of participating and being involved in activities, decisions, planning and sharing. Participation is important for the children as well as the parents in school settings. When parents and children are involved in decision-making it allows them to feel connected to the school and feel like their voice is being heard and wishes met. Children feel that their opinions and feelings matter, this is important to social skill development, as they will feel apart of the school community. Children who participate in school activities such as sports gain self-confidence and team building skills. Communication skills improve, stress is relieved and friendships build as children learn to trust and depend on their peers. Supporting participation could be to invite parents into the class to share their child’s favorite storybook from home and be a part of that day’s circle time. The child will gain a sense of pride as they sit beside their parent as they contribute to circle time. Another example is the childrenShow MoreRelatedNvq Level 3 Essay779 Words   |  4 PagesPromote Equality and Inclusion in Health, Social care or Children’s and Young People’s settings 1.1 Explain what is meant by * Diversity * Equality * Inclusion Diversity basically means difference. Diversity is about understanding that everyone has things in common but also that everyone is different. Diversity is about embracing those differences because if everything and everyone was the same then life would be boaring. Some examples of diversity are listed below: Read MoreLevel 3 Diploma998 Words   |  4 PagesUnit 030 Outcome 1: . 1.1. 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Inclusive practice is identifying and understanding any barriers that are stopping children from completing the activity. We have to make sure that whatever the child’s background they are able to fully join in with everything within the school. This will make the children feel valued and have a sense of belonging. Inclusion does not mean that we view each other the same or provide the same work, it is about making sure we

A Mixed Philosophy free essay sample

Philosophy, a word for the journey of truth. Whoever indulges into these possible theories about the mysteries of life, will find a world of complexity, a world of curiosity, and a world aching for truth. Even one-self might become entranced by philosophy’s mysterious writings to where his or her heart will even start aching for the truth of all truths. That was the case with me when I took my philosophy class and even now, my own ideas on philosophy have begun to form. Of many of the famous philosophy writers were the early Ancient Greeks: Socrates, Plato, and Aristotle. Amongst many subjects, these three most of the time had similar ideas with a few tweaks here and there for their own theories. One of these many subjects was the idea of morality/ethics. Based upon my readings found in my class book, Introduction to Philosophy by John Perry (and various other authors), and of course our in-class notes, I found a common theme among these Ancient Greek philosophers on morality. They all seemed to agree that morality must be governed by reason, that those who do not limit their ‘drives’ (such as hunger, thirst, sexual urge, greed, and all other types of human desire) are very low in intellectual reasoning and are more susceptible to committing acts based on human desires. I mostly agree with this idea of morality. Though what is good and what is bad is different in perception around the world, I believe that everyone has the capacity to control their human desires by reason. For what helps us out of temptation? Some would say God, which is a whole different issue, but I also agree that we can resist our tempting desires within our hearts by reason. The logic of our minds, if exercised daily, can be a strong defense against our burning desires within. For is it God who is being tested? No. We are. We have the choice to limit our desires or give into them, which of course is what comes with our free will (choice). Now, where does this choice take place? Well, of course the mind. Though Satan has his logical tools as well, I believe the only way to truly fight within our minds is to know of logic, to know reason. For if Satan throws logically sound arguments in our faces, we also must be prepared to fight back with logically sound arguments as well. For choice is governed by reason. Even how silly a reason can be, we still grab onto a certain reason (or reasons) to commit certain acts, whether ‘good’ or ‘bad’. For example, even desires can be put down to simple logic. I am hungry. If I am hungry, I would want to eat. Since I am hungry, I will eat. See the reason even how simple it is? You might have eaten the food because the reason in your mind you grab onto is that ‘I am hungry’. But let us look at the loopholes of this reason. How do you know if you are hungry? Could hunger be an illusion? And what about the levels of hunger? Though you say you are hungry, truly you might not be, truly your stomach might just be grumbling because of burning carbohydrates and fat. So how can you know if you are hungry when really you cannot see your stomach or hear its voice? This ‘hunger’ you feel might even be a sensory illusion, so how do you know that your reason is truly justifiable and not an illusion itself? See, how acting on desires can be derived from a single reason, even how simplistic it can be? Now, of course I am not saying that every time we are hungry we should go through a whole, logical scenario like this. I am just showing how simple acts come from the reasoning of one’s mind. And if reason is what truly governs and limits our desires, should we not continue to learn about reason and exercise its logical processes? For whether a Christian or not, if you build your reasoning, you might find that your life will be lived more morally virtuous by your standards than ever before. Now to the concept of God’s existence. I do not know if my ideas will be proof of Him or not, but I will ask some possibilities that may help others to form a better or actual theory for the world to hear in the future. Let us start with Plato’s Theory of Forms. One part of Plato’s theory is belief of ‘eternal, unchanging Forms’ that reflect their existence through the imperfect objects we see everyday, such as a ball who has the eternal form of circularity. Now, to this part of Plato’s theory, I ask this possibility. What if these eternal Forms are the blueprints or one blueprint of God’s creation? What if God created His objects of the universe by these Forms of circularity, triangularity, squares, rectangles, etc? Again, I am not saying this question as an argument, but as a brainstorming possibility of maybe a future theory. For all philosophies started with either a curiosity or ‘what if’. Aren’t we all allowed to follow the Socratic method of questioning everything, even the theories of no God or there is a God? So, whether one rejects or is intrigued by my possible idea, I am justifiable within my intellectual rights to question as much as possible like all humans who have the capacity to reason. For only the questions or ideas of alternatives/loopholes can bring the philosophies, or better revisions of one. Now, to Aristotle, the pupil of Plato. Aristotle had quite a different view of metaphysics (reality). He believed each object we see through our senses are made of two substances: matter and form. He believed that an object’s physical substance was made of matter and the essence of the object (ex: shape) comes from form. He also believed that matter and form were always able to go together with the exception of God. He believed ‘God’ to be the pure essence/actuality, the ‘unchanged changer’/the ‘unmoved mover’. Along with many other Christian philosophers such as Augustine, I believe in the possibility of this ‘pure essence’ to be God. That somewhere out there in either a different cosmos or in invisibility, I believe there to be the Creator who forms the objects we see and limits the changes in nature. In science today, Aristotle’s theory on matter correlates with the fact of substances being made of atoms. But to this, I give this possibility. What if the atoms are also a part of the blueprint of God’s creation? That atoms were the clay to make the pottery of the earth? For who placed the atom from the beginning of the Big Bang theory? Who started the universe into motion? That is all I ask to this and again as only as a curious question than an actual, philosophical theory. Now, of course, I must now come to the theory of Existentialism and this is my argument against it as I find an interesting loophole/contradiction. Existentialists believe that humanity precedes reality, that human existence ‘just came to be’. They give the notion of a possible idea of maybe ‘non-Creation’. Now to this, I argue on a more personal, advisory basis. Most Existentialists believe in science, which created the thinking of cause and effect. In order to believe in this Existentialist theory of metaphysics, one must reject the ideas of science as well as religion. For even science would ask: â€Å"who or what threw us into existence?† For no matter how many times one tries to get rid of the thinking of cause and effect, cause and effect still stands in scientific logic and therefore, the problem of first causation still resides. If one wants to believe in the notion of ‘non-Creation’ or Existentialism, one must reject the ideas of science. If one remains a believer in science as well as Existentialism, one only remains as a contradiction. For whom are they to say no cause and effect thinking when they, themselves, believe in science as well, which so greatly advocates cycles/cause and effect? Can you not see the contradiction? If the Existentialists want to prove their theory as the best possible answer in metaphysic philosophy, they must stand for Existentialism alone without science and prove the logic of science to be wrong. For if the Existentialists stand for both, they only contradict themselves in their reasoning, which can be proven as a logical fallacy. Now, we move onto Thomas Aquinas. Aquinas believed in Five Ways to prove the existence of God. One of these ways was the idea of first causation, that there must be a first cause to everything, even the creation of the universe. He believed God to be that permanent and eternal first cause. I agree with this. For example, let us start with the wind cycle. Science would say that one wind pushes another. But where did this first wind come from? What put that first wind in motion to start the cycle? It could not possibly be the last wind for that wind did not exist until the first wind began to set in motion at the beginning of time. So who started this first wind? I say God, for even the Word speaks of where these winds come from in Psalm 135, verse 7: â€Å"He makes clouds rise from the ends of the earth; he sends lighting with the rain and brings out the wind from his storehouses.† (emphasis added, New International Version). For who planted the first atom at the beginning of the universe? Who started the universe in motion? Of course, science would ask to Creationists: Based on scientific logic, would it make sense for things to be created out of nothingness? But I ask the same question to the scientists as well: Based on scientific logic, would an atom coming out from nowhere, or even nothingness, make sense as well? Can you not see? Neither theory can be proven as a 100% fact; there is still a possibility, a maybe .01%, a small chance of the theory being wrong. For both science and religion must involve some faith. No matter atheist or not, one must have faith and trust in what they believe in, whether it be Evolution or Creation, no God or there is a God. And now, I must come to the argument of the problem of evil. Now, I do not know if my view is more philosophical, theological, or both. But this is what I say to this problem, bear with me. From the beginning of time, when God created the Earth and the first two humans, everything was at peace. The animals were in harmony with the humans, the humans were in harmony with God, and the Earth was in harmony with the heavens. When Adam and Eve fell, when sin’s corruption entered both the veins of life and of the Earth, this harmony was broken. Some say: why does God create natural disasters? But can’t you see that it is not God who creates the disasters, but the darkness, the Devil, our sin? God does not create chaos, He limits the chaos; He only gives chaos and temptation as much as we can bear: â€Å"No temptation has seized you except what is common to man. And God is faithful he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.† (1 Corinthians 10: 13, New International Version). Do you not see that the Earth is trying to shake us off with its earthquakes? That we, including me (the writer), are causing this pain with our corruption? That the Earth wishes to shake our pollution and the Devil’s pollution off its surface? That the Devil and his evil is what makes the water turn sour and bitter? That the Earth is a living thing, crying and screaming to the Lord to make everything new and in harmony once again? The tornadoes, the tsunamis, the earthquakes, the volcanoes, the hurricanes, and many other disasters are not God’s wrath, but the tears of the Earth, aching for the Lord’s return. For even the Earth cried at the death of Jesus, the only pure love and healer who brought healing to the Earth by healing the sinners and the corruption around him, by paying the price of the Devil that the Devil gave as a ransom for our sins: â€Å"And when Jesus had cried out again in a loud voice, he gave up his spirit. At that moment the curtain of the temple was torn in two from top to bottom. The earth shook and the rocks split. The tombs broke open and the bodies of many holy people who had died were raised to life. They came out of the tombs, and after Jesus’ resurrection they went into the holy city and appeared to many people.† (Matthew 27: 50-53, New International Version). Now, people would ask: if God created the world, why did He allow evil to enter the world, why did He allow Eve and Adam to eat of the apple? But don’t you see?! It was our ancestors, the first humans, choice to let evil enter the world, not God’s. We, Homo sapiens, began the reign of evil on Earth. Eve could not have eaten the apple, but her desire to be all-knowing and wise like God overcame her and she gave into the temptation (yet another example of morality governed by a reason). But then people would ask: why did God allow Eve to be tempted by the snake/Satan? Well, let me give you this scenario. Suppose you are a master of a household with many servants. Would you not want to test your servants to know if they were trustworthy? That is what happened when God tested Eve and Adam. He, and probably the angels with Him in Heaven, wanted to make sure that humans could be trustworthy with the secrets of God/the heavens, to make sure that the humans’ hearts were loyal to God, the Creator and Master of all. Well, we failed that test. But instead of destroying His creations, our kind, He gave us a second chance through Christ†¦not because angels told him to or just because ‘He felt like it’, not because he wanted to keep His prized possessions in greed or keep His power†¦.no, He gave us a second chance because He loves us, He made us with His own hands. We are His precious masterpieces, even how flawed we can be. He desired mercy and love, more than sacrifice or justice (which during Old Testament times, justification and atonement of sins was received through burnt offerings): â€Å"For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings.† (Hosea 6: 6, New International Version). But of course, before Christ, in order to fulfill all true justice, He had to punish us for our sins, according to His Law, by banishing us from the Garden of Eden and giving us hardships through work/childbearing (and many other sufferings). One would ask: then what was the purpose of Christ? When Christ came, like I said before, God gave us a second chance. Knowing that we could never fulfill the Law (which is the commandments of God, not just necessarily found in the Old Testament), He decided to pay a ransom giving by the Devil, for God views His masterpieces (us, flawed humans) too precious to lose to the darkness. In order to save those who were sinners (like me and you), God had to pay the price with His own life, tears, blood, and body. That was what the Devil demanded for the enslaved humans of sin: God’s life and blood. So, God sent His One and Only Son, Jesus Christ, to pay that price so that through Christ, all may know the true nature of God and can be reconciled back to God through Christ’s blood. Christ’s blood released the Devil’s chains from us, the chains of slavery to sin. God gave His life for the wicked so that the wicked could be free and saved through Him. That was true mercy and love for: â€Å"Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.† (Romans 6: 7-8, New International Version) However, not all suffering comes from our sins; sometimes God puts suffering in our lives to build character in us. I cannot say it is true all the time and I cannot say I know the mind of God, for I am merely only a saved sinner with a Bible in my hands. But I can speak of what I have learned of God through what He reveals of Himself through Scripture. For if we knew all the knowledge of God, do you think, knowing our human nature and our politicians, we would trust and love God? Most likely not. God wants us to trust and love Him so sometimes, at least what I believe, I think He cuts our knowledge off in order to give us the capacity to trust/love Him, to have faith without sight. Again, I am not sure if that is the exact reason, but I believe it could be one possibility. Now back to suffering, let us read Romans 5: 3-5: â€Å"Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope.† (emphasis added, New International Version) Sound familiar? Did not atheist Friedrich Nietzsche speak of similar things? Did he not so greatly advocate using suffering and pain for our own benefit, to overcome it and turn the tables around? Can you not see that this wisdom was made before the secular teaching? That even Nietzsche, an atheist, spoke of wisdom that was already known to God? I think ‘tis ironic that most upheld wisdom in this world was already known and made from God in Scripture, if one truly looks for it deeply in Scripture. Truly, God is Knower of all knowers (if that is a word, add a laugh here). For what changes a man more: a rod of discipline or a rod of motivation? Does not discipline create motivation and character? Does not a true father (or parent) discipline his own son/daughter so that he/she might grow up to be successful and wise citizens? And does not no discipline create a lack of motivation and a simple laziness? I know when discipline is not in my life. I lose my motivation, I put things off until the last minute, sometimes my lack of motivation puts me further into my medical depression, and my willingness to overcome fades. Without discipline, I lose my life, energy, success, strength, and sometimes even my character. Sometimes in my life, God gives me hard sufferings, but I know I need it. For to get through my bitter pride, I need a hard hit within myself, no matter how painful it is, to reach some parts of my heart and build character. Some people just need that. Some of them think the pain is unfair, but really only that pain can break through their walls of bitterness or over-protection. It’s sadly simple. Some people need a harder ‘rod’ than others (including me) to reach the ‘soul’ of their heart. But no matter how hard the suffering is, I always manage to get out of it with the comfort and wisdom of God. There were times were I tried to take matters in my own hands, stopped praying, and barely looked into the Scriptures. Those times ended up getting worse and my depression always quickened. It wasn’t until I started feeding my Spirit through the Word again and started praying again that I started to overcome my trials. Truly, I would have not gotten through those times without the help of God and His love for me. For my foundation is shaky sand, but His foundation, on which I always try to rest upon, is solid rock. Once I leave the Rock, I jump into sinking sand†¦but once I come back, I am lifted high on the Rock of His love. And the wonderful thing is†¦though my sinking sand can disappear, His Rock never will. That glorious, comforting Rock will always be there, waiting for me. Calling me home with open arms and a bright, comforting smile. Now, is that not a wonderful and beautiful philosophy? Works Cited: Perry, John; Bratman, Micheal; Fischer, John Martin. Introduction to Philosophy: Classical and Contemporary Readings. Fifth Edition. Oxford University Press. 2010. Called By The Gospel; Called To Be God’s People: An Introduction to the Old Testament. Andrew E. Steinmann (Editor). 2006. Wipf Stock Publishers (Eugene, Oregon ). A New International Version Bible In-Class Notes

Western Culture free essay sample

This article is about the influence of Western culture. For the eye surgery, see Epicanthoplasty. [hide]This article has multiple issues. Please help improve it or discuss these issues on the talk page. This article needs additional citations for verification. (February 2010) This article has an unclear citation style. (November 2011) The examples and perspective in this article may not represent a worldwide view of the subject. (November 2011) The neutrality of this article is disputed. (November 2011) An example of Westernization: Meiji period, Japan, Prince Yorihito Higashifushimi in typical Western naval dress uniform with white gloves, epaulettes, medals and hat Similarity with US General John C. Batess uniform. Westernization or Westernisation (see spelling differences), also occidentalization or occidentalisation (from the Occident, meaning the Western world; see occident in the dictionary), is a process whereby societies come under or adopt Western culture in areas such as industry, technology, law, politics, economics, lifestyle, diet, language, alphabet, religion, philosophy, and values. We will write a custom essay sample on Western culture or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Westernization has been a pervasive and accelerating influence across the world in the last few centuries, with some thinkers assuming westernization to be the equivalent of modernization,[2] a way of thought that is often debated. The overall process of westernization is often two-sided in that Western influences and interests themselves are joined with parts of the affected society, at minimum, to change towards a more Westernized society, in the hope of attaining Western life or some aspects of it. To assume, however, Western societies are not affected or changed by this process and interaction with non-Western groups is misleading. Westernization can also be related to acculturation and enculturation. Acculturation is the process of cultural and psychological change that takes place as a result of contact between cultural groups and their individual members. [3] After contact, changes in cultural patterns are evident within one or both cultures. Specific to westernization and the non-Western culture, foreign societies tend to adopt changes in their own social systems relative to Western ideology, lifestyle, and physical appearance, along with numerous other aspects, and shifts in culture patterns can be seen to take root as a community becomes acculturated to Western customs and characteristics – in other words, westernized. The phenomenon of westernization does not follow any one specific pattern across societies as the degree of adaption and fusion with Western customs will occur at varying magnitudes within different communities. Specifically, the extent to which domination, destruction, resistance, survival, adaptation or modification affect a native culture may differ following inter-ethnic contact. In a situation where a native culture experiences destruction as a result of a more powerful outside force, a shock phase can often result from the encounter. Such a phase is especially characteristic during expansionist or colonialist eras. During a shock phase, repression using military force may lead to a cultural collapse or ethnocide, a culture’s physical extinction. According to Conrad Phillip Kottak, the Westerners will attempt to remake the native culture within their own image, ignoring the fact that the models of culture that they have created are inappropriate for settings outside of Western civilisation,[5] just one representation of the possibly harmful effects of Westernization. Contents 1 Definition of the West 1. 1 Territorial 1. 2 Different views 1. 2. 1 Samuel P. Huntington and Westernization 1. 2. 2 Edward Said and Westernization 1. 3 Personal Process of Westernization 2. 1 Colonisation (1492–1960s) 2. 1. 1 Europeanisation 2. 1. 2 Westernization in Asia 2. 2 Globalization (1960s–present) 3 Consequences 4 Examples of Westernizing Leaders 5 See also 6 References 7 Further reading Definition of the West Main article: Western world Territorial The West was originally defined as the Western world. Ancient Romans distinguished between Oriental (Eastern, or Asian) cultures that inhabited present-day Egypt and Occidental cultures that lived in the West. A thousand years later, the East-West Schism separated the Catholic Church and Eastern Orthodox Church from each other. The definition of Western changed as the West was influenced by and spread to other nations. Islamic and Byzantine scholars added to the Western canon when their stores of Greek and Roman literature jump-started the Renaissance. Although Russia converted to Christianity in 10th century, the West expanded to include it fully when Peter the Great deeply reformed the countrys government, the church and modernised the society thanks to the ideas brought from the Netherlands. Today, most modern uses of the term refer to the societies in the West and their close genealogical, linguistic, and philosophical descendants, typically included are those countries whose ethnic identity and dominant culture are derived from European culture. However, though sharing in similar historical background, it would be incorrect to regard the Western world as a monolithic bloc, as many cultural, linguistic, religious, political, and economical differences exist between Western countries and populations. Western civilisation is commonly said to include Northern America (U.S. A. and Canada), Europe (at least the European Union, EFTA countries, European microstates), Australia and New Zealand. The definition is often widened, and can include these countries, or a combination of these countries: European countries outside of the EU and EFTA Due to mainly their membership in the Council of Europe, the European Neighbourhood Policy, the Organization for Security and Co-operation in Europe and other organisations, these countries are included in the definition of the West. They also share general European culture with countries forming of EU. Latin America. Some countries in Latin America are considered Western countries, largely because most of its peoples are racially descended from Europeans (Spanish and Portuguese settlers and later immigration from other European nations). And thus their society operates in a highly Westernized way. Indeed, most countries in Latin America use their official language, either in Spanish or Portuguese. According to the CIA -The World Factbook-, there has also been considerable immigration to Latin America from European nations other than Spain and Portugal, (For example, from Germany, Italy, the Netherlands, etc. See Immigration to Argentina, Immigration to Chile or Immigration to Brazil. ). [7] Turkey. Although geographically only 3% of Turkey lies in Europe, Turkey has a similar economic system, has a customs union with the European Union in addition to being an official candidate for membership, and is a member of typical Western organisations such as OECD, Council of Europe, and NATO. It is usually a member of European organisations for sports and cultural events such as UEFA and the Eurovision Song Contest. Israel. Although geographically Israel is located in the Middle East south of Lebanon, Israel had many Jewish immigrants who were from Western countries like the United States, Canada, United Kingdom, France and Germany. It is a member of the OECD. It is usually a member of European organisations for sports and cultural events such as UEFA and the Eurovision Song Contest. According to Sammy Smooha, a professor emeritus of sociology at Haifa University, Israel is described as a â€Å"hybrid,† a modern and developed â€Å"semi-Western† state. With the passage of time, he acknowledged, Israel will become †more and more Western. † But as a result of the ongoing Arab-Israeli dispute, full Westernization will be a slow process in Israel. [9] Lebanon. Although geographically Lebanon is located in the Middle East north of Israel, Lebanon has almost 40% Christians who are heavily influenced both culturally and socially by Western countries (particularly France with whom they share historical ties dating as early as the Crusaders state of County of Tripoli founded by Raymond IV of Toulouse that encompassed most of present day Lebanon. The French legacy within the whole Lebanese society is the widespread fluent knowledge of the French language). Western influence brought in by the countrys Christians spread to the rest of its population, making todays Lebanon a unique blend of East and West. Lebanons comparatively progressive society and the culture and features of metropolitan Beirut, known as Paris of the Middle East,[10] are a testament to its westernization. It is usually a member of European organisations for cultural events such as the Eurovision Song Contest. [11] South Africa. Due to the high influence of European culture in places like South Africa, it could be said that the country is Western or has achieved Westernization. Moreover, White South Africans of European origin make up about 9% of South Africa. Another 9% are of mixed race. Unlike Black South Africans whove maintained their own native languages, most mixed South Africans speak Afrikaans as a first language. Likewise, most Indian South Africans speak English natively today. Therefore, it can be argued that this collective 20% of native English and Afrikaans speakers (both European-derived) live in heavily Western influenced cultures. Similarly, whites and coloureds are over 10% of Namibia. They primarily speak Afrikaans and German as a first language. In addition to that, many Black South Africans and Namibians speak European languages, e. g. Afrikaans and English, fluently and are also considered speakers of those languages. [citation needed] Widening the definition may cause controversies. Different views Samuel P. Huntington and Westernization In contrast to territorial delineation, others, like the American political scientist Samuel P. Huntington (see The Clash of Civilizations), consider what is Western based on religious affiliation, such as deeming the majority-Orthodox Christian part of Europe and North America the West, and creating 6 other civilizations, including Latin America, Confucian, Japanese, Islamic, Hindu and Slavic-Orthodox, to organize the rest of the globe. [12] Edward Said and Westernization In Orientalism Edward Said views Westernization as it occurred in the process of colonization, an exercise of essentializing a â€Å"subject race† in order to more effectively dominate them. Said references Arthur Balfour, the British Prime Minister from 1902-1905, who regarded the rise of nationalism in Egypt in the late 19th century as counterproductive to a â€Å"benevolent† system of occupational rule. Balfour frames his argument in favor of continued rule over the Egyptian people by appealing to England’s great â€Å"understanding† of Egypt’s civilization and purporting that England’s cultural strengths complimented and made them natural superiors to Egypt’s racial deficiencies. Regarding this claim, Said says, â€Å"Knowledge to Balfour means surveying a civilization from its origins to its prime to its decline—and of course, it means being able to The object of such knowledge is inherently vulnerable to scrutiny; this object is a ‘fact’ which, if it develops, changes, or otherwise transforms itself [the civilization] nevertheless is fundamentally, even ontologically stable. To have such knowledge of such a thing is to dominate it. The act of claiming coherent knowledge of a society in effect objectifies and others it into marginalization, making people who are classified into that race as â€Å"almost everywhere nearly the same. † Said also argues that this relationship to the â€Å"inferior† races, in fact, works to also fortify and make coherent what is meant by â€Å"the West†; if â€Å"The Oriental is irrational, depraved (fallen), childlike, â€Å"different † then â€Å" the European is rational, virtuous, mature, normal. Thus, â€Å"the West† acts as a construction in the similar way as does â€Å"the Orient†Ã¢â‚¬â€it is a created notion to justify a particular set of power relations, in this case the colonization and rule of a foreign country. Personal A different view on the Western world is not defining it by its territory, but by its people group, as these tend to differ in an increasingly globalised world. This view highlights the non-Western population in countries with a Western majority, or vice versa. The Boers for instance can be regarded as Western inhabitants of South Africa. Process of Westernization King Amanullah Khan of Afghanistan attempted to Westernize his country in the 1920s, but tribal revolts caused his abdication Colonisation (1492–1960s) Main article: Colonialism Europeanisation From 1492 onward, Europeanisation and colonialism spread gradually over much of the world and controlled different regions during this five centuries long period, colonising or subjecting the majority of the globe. The two World Wars weakened the European powers to such extent that many colonies strove for independence, often inspired by nationalistic movements. A period of decolonisation started. At the end of the 1960s, most colonies were autonomous. Those new states often adopted some aspects of Western politics such as the adoption of a constitution, while frequently reacting against Western culture. [citation needed] Westernization in Asia General reactions to Westernization can include fundamentalism, protectionism or embrace to varying degrees. Countries such as Korea and China attempted to adopt a system of isolationism but have ultimately juxtaposed parts of Western culture into their own, often adding original and unique social influences, as exemplified by the introduction of over 1,300 locations of the traditionally Western fast-food chain McDonalds into China. Specific to Taiwan, the industry of bridal photography (see Photography in Taiwan) has been significantly influenced by the Western idea of love. As examined by author Bonnie Adrian, Taiwanese bridal photos of today provide a strike contrast to past accepted norms, contemporary couples often displaying great physical affection and, at times, placed in typically Western settings to augment the modernity, in comparison to the historically prominent relationship, often stoic and distant, exhibited between bride and groom. Though Western concepts may have initially played a role in creating this cultural shift in Taiwan, the market and desire for bridal photography has not continued without adjustments and social modifications to this Western notion. In Japan, the Netherlands continued to play a key role in transmitting Western know-how to the Japanese from the 17th century to the mid-19th century, as the Japanese had opened their doors only to Dutch merchants before US Navy Captain, Commodore Perry’s visit in 1852. After Commodore Perrys visit, Japan began to deliberately accept Western culture to the point of hiring Westerners to teach Western customs and traditions to the Japanese starting in the Meiji era. Many Japanese politicians have since also encouraged the Westernization of Japan using the term Datsu-A Ron, which means the argument for leaving Asia or Good-bye Asia. In Datsu-A Ron, Westernization was described as an unavoidable but fruitful change. After Japans surrender to the USA and its  allies ended World War II, the Westernization process of Japanese culture was further intensified and today, Japan is notably among the most Westernized countries in Asia. [citation needed] However, in contrast, despite many advances in industrial efficiency, Japan has managed to sustain a culture of strict social hierarchy and limited individualisation. [15] Furthermore, Irans attempt to westernize, which was dictated by the Shah, was partly responsible for the Iranian Revolution. Globalization ( 1960s–present) Westernization is often regarded as a part of the ongoing process of globalization. This theory proposes that Western thought has led to globalisation, and that globalisation propagates Western culture, leading to a cycle of Westernization. On top of largely Western government systems such as democracy and constitution, many Western technologies and customs like music, clothing and cars have been introduced across various parts of the world and copied and created in traditionally non-Western countries like Japan, China, India, etc. The main characteristics are economic and political (free trade) democratisation, combined with the spread of an individualised culture. Often it was regarded as opposite to the worldwide influence of Communism. After the break-up of the USSR in late 1991, many of its component states and allies nevertheless underwent Westernization, including privatization of hitherto state-controlled industry. With debates still going on, the question of whether globalization can be characterized as Westernization can be seen in various aspects. Globalization is happening in various aspects, ranging from economics, politics and even to food or culture. Westernization, to some schools, is seen as a form of globalization that leads the world to be similar with Western powers. Being globalized means taking positive aspects of the world, but globalization also brings about the debate about being Westernized. Democracy, fast foods, American pop-culture can all be examples that are considered as Westernization of the world. Consequences Due to the colonisation of the Americas and Oceania by Europeans, the cultural, ethnic and linguistic make-up of the Americas and Oceania has been changed. This is most visible in settler colonies such as the United States  of America, Argentina, Australia, Chile and New Zealand, where the traditional indigenous population has been predominantly replaced demographically by non-indigenous settlers. This demographic takeover in settler countries has often resulted in the linguistic, social, and cultural marginalisation of indigenous people. However, even in countries where large populations of indigenous people remain or the indigenous peoples have mixed (mestizo) considerably with European settlers, such as Bolivia, Guatemala, Mexico, Peru and Ecuador, marginalisation still exists. But continued immigration to eventual white majority regions like Costa Rica made these cultures have a castizo or a more Europeanized-mestizo background. [citation needed] Due to colonisation and European immigration, the prevalent native languages in the Americas, Australia, New Zealand, Northern Asia and part of South Africa and Central Asia, are now usually European languages or creoles based on them: English (United States and Canada without French-speaking Quebec) English Australia and New Zealand or English along with English-based creole languages (Jamaica and most of the West Indies, Guyana). French (Quebec, New Brunswick and parts of Ontario in Canada and Saint Pierre and Miquelon); French along with French-based creole languages (French Guiana, Guadeloupe, Martinique and Saint-Barthelemy). Spanish (Hispanic America, although in Paraguay most people are bilingual with Guarani and there are more Guarani speakers than Spanish speakers). Portuguese (Brazil). Russian (Northern Asia and parts of Central Asia). Dutch along with creole languages (Suriname, Aruba and the Netherlands Antilles). Afrikaans along with English (parts of South Africa). Many indigenous languages are on the verge of becoming extinct. However, some settler countries have gone to lengths to preserve indigenous languages, for example, in New Zealand the Maori language is one of three official languages, the others being English and New Zealand sign language. Examples of Westernizing Leaders Emperor Meiji Peter The Great Mustafa Kemal Ataturk Guangxu Emperor Sun Yat-sen Deng Xiaoping Mikhail Gorbachev Reza Shah Pahlavi Mohammad Reza Pahlavi Emperor Gojong See also Acculturation Africanisation is the modification of names to better reflect an African identity. Americanisation is the influence the United States of America has on other cultures. Anglicisation is the process of making something English. Anti-Americanism represents a hostility towards the government, culture, or people of the U. S. A. Anti-globalisation Arabisation transforms an area into one that speaks Arabic and is part of the Arab culture. Colonial mentality Colonialism Colonisation Colourism Creolisation Cultural assimilation Cultural cringe (Cultural Alienation) Cultural diversity Cultural genocide Cultural identity Cultural imperialism Culture of Europe Romanisation, the spread of Roman culture and language. Culture of the United States Datsu-A Ron Democratic peace theory is a theory which holds that democracies (almost) never go to war with one another. Democratisation de-Russification is a process in the post-Soviet countries to reverse the process of Russification. Diseases of affluence are diseases thought to be a result of increasing wealth. Enculturation Ethnocide Europeanisation can either mean the process of transforming a society into a more European society or the process of growth towards a European identity in Europe. Francisation is the process of giving a French character to something or someone. Germanisation is defined as either the spread of the German language and culture, or the adaptation of a word to the German language. Gharbzadegi Globalisation/Mundialisation Hellenisation, the spread of Greek culture and language. Intercultural competence Islamisation the process of a societys conversion to Islam. Japanisation is the process in which Japanese culture dominates, assimilates, or influences other cultures. Kicking Away the Ladder Korenisation or Korenizatsiya was the early Soviet ethnicity policy. Language shift Magyarisation or Magyarization is spreading the Hungarian language and culture in general. McDonaldization Melting pot Modernization Multiculturalism Non-Westernized concepts of male sexuality as opposed to Westernized concept of sexual orientations North-South divide is the socio-economic division which exists between the wealthy developed North and the poorer developing South Paper Bag Party Passing (racial identity) Polonisation is the assumption or assimilation of the Polish language or another Polish attribute. Race Racialism (Racial categorization) Racism Latinisation is a system for representing a word or language with the Latin alphabet, or the traditions of the Latin Rite into Eastern Catholic Church Liturgies and practices. Romanianization is the process of giving Romanian attributes to something non-Romanian. Russification is an adoption of the Russian language or some other Russian attribute by non-Russian communities. Sinicisation is the process in which Chinese culture dominates or influences other cultures. Slovakisation is the policies of Czechoslovakia then Slovakia against the ethnic Hungarians there. Social interpretations of race Syncretism Turkification is a cultural change in which something or someone who is not a Turk becomes one, voluntarily or by force. Ukrainisation was the policy conducted by the Bolshevik party and the Government of the Ukrainian SSR during the 1920s and 1930s to increase the presence of Ukraine.

Hares and Pikas - Lagomorpha - The Animal Encyclopedia

Hares and Pikas - Lagomorpha - The Animal Encyclopedia Hares, pikas and rabbits (Lagomorpha) are small terrestrial mammals that include cottontails, jackrabbits, pikas, hares and rabbits. The group is also commonly referred to as lagomorphs. There are about 80 species of lagomorphs divided into two subgroups, the pikas and the hares and rabbits. Lagomorphs are not as diverse as many other mammal groups, but they are widespread. They inhabit every continent except Antarctica and are absent from only a few places around the globe such as parts of South America, Greenland, Indonesia and Madagascar. Although not native to Australia, lagomorphs have been introduced there by humans and have since successfully colonized many parts of the continent. Lagomorphs generally have a short tail, large ears, wide-set eyes and narrow, slit-like nostrils that they can scrunch tightly closed. The two subgroups of lagomorphs differ considerably in their general appearance. Hares and rabbits are larger and have long hind legs, a short bushy tail and long ears. Pikas, on the other hand, in contrast, are smaller than hares and rabbits and more rotund. They have round bodies, short legs and a tiny, barely-visible tail. Their ears are prominent but are rounded and not as conspicuous as those of hares and rabbits. Lagomorphs often form the foundation of many predator-prey relationships in the ecosystems they inhabit. As important prey animals, lagomorphs are hunted by animals such as carnivores, owls and birds of prey. Many of their physical characteristics and specializations have evolved as a means of helping them escape predation. For example, their large ears enable them to hear approaching danger better; the position of their eyes enables them to have a near 360-degree range of vision; their long legs enable them to run quickly and out-maneuver predators. Lagomorphs are herbivores. They feed on grass, fruits, seeds, bark, roots, herbs and other plant material. Since the plants they eat are difficult to digest, they expel a wet fecal matter and eat it to ensure that the material passes through their digestive system twice. This enables them to extract as much nutrition as possible from their food. Lagomorphs inhabit most terrestrial habitats including semi-deserts, grasslands, woodlands, tropical forests and arctic tundra. Their distribution is worldwide with the exception of Antarctica, southern South America, most islands, Australia, Madagascar, and the West Indies. Lagomorphs have been introduced by humans to many ranges in which they were not formerly found and often such introductions have lead to widespread colonization. Evolution The earliest representative of the lagomorphs is thought to be Hsiuannania, a ground dwelling herbivore that lived during the Paleocene in China. Hsiuannania is know from just a few fragments of teeth and jaw bones. Despite the scant fossil record for early lagomorphs, what evidence there is indicates that the lagomorph clade originated somewhere in Asia. The earliest ancestor of rabbits and hares lived 55 million years ago in Mongolia. Pikas emerged about 50 million years ago during the Eocene. Pika evolution is difficult to resolve, as only seven species of pikas are represented in the fossil record. Classification The classification of lagomorphs is highly controversial. At one time, lagomorphs were considered to be rodents due to striking physical similarities between the two groups. But more recent molecular evidence has supported the notion that lagomorphs are no more related to rodents than they are to other mammal groups. For this reason they are now ranked as an entirely separate group of mammals. Lagomorphs are classified within the following taxonomic hierarchy: Animals Chordates Vertebrates Tetrapods Amniotes Mammals Lagomorphs Lagomorphs are divided into the following taxonomic groups: Pikas (Ochotonidae) - There are about 30 species of pikas alive today. Members of this group include silver pikas, collard pikas, steppe pikas, Chinese red pikas, Himalayan pikas, and many other species. Pikas are notable for their short, rounded ears, lack of a tail, and round body. Hares and rabbits (Leporidae) -Â  There are about 50 species of hares and rabbits alive today. Members of this group include eastern cottontails, robust cottontails, European rabbits, antelope jackrabbits, snowshoe hares, Arctic hares, volcano rabbits, desert hares, Abyssinian hares, and many others.

SE Machinery Pty Ltd (SEM) Term Paper Example | Topics and Well Written Essays - 2000 words

SE Machinery Pty Ltd (SEM) - Term Paper Example When the customer contributed $500,000 as capital contribution to SEM in May 2011, it appeared in the books as part of the Equity or Capital Account and reported as part of the gross profit by yearend which ended June 2012.. In such a transaction wherein actual cash was received and SEM chose to recognize the cash inflow as capital, the tax law provides that this be considered as ordinary income. Division 6 – Assessable Income and Exempt Income, Section 6.5, states that Australian residents’ ordinary income are assessed whether derived from within Australia or outside, including those derived indirectly or directly â€Å"from all sources† (Australian Parliament 1997, Section 6.5). As Flynn, M.(2009, p.171) had stated, â€Å"The second test is to ask whether the receipt represents a flow produced by an item of capital. If it does, the receipt is revenue.† B. However, the Arthur Murray principle will apply for the prepayment. According to Kater, E. (2009), u nder that principle, income is generally not derived until after services or products have been delivered, except in a situation wherein there may not be a refund of prepayment according to a contract. There was no contract which specifically stated there can be no refund under certain conditions. Income was recognized in June 2012 even though products were yet to be delivered in August 2012. The prepayments were recognized as revenue so that the gross profit includes the value of that prepaid order. But requirements for such a capital contribution to be considered an Income of SEM were not yet completed although prepaid. The goods (Teftoffelex) were delivered only in August 2012. Since there is no contract stipulating that the prepayment was not refundable, the Arthur Murray principle will allow for the delay in payment of Income Tax corresponding to the $ 1,200,000 worth of orders. SEM has received payment and delivered the orders only in August 2012. Thus, this will result in hav ing unearned income as of yearend, June 2012. The Arthur Murray Principle will be applicable because income should be recognized only after the fulfilment of an order and after payment had been received. But this only means that in the next income declaration, income tax would have to be paid for the $1,200,000. The book entries should have been as follows (Appendix 1) It is only after the delivery of goods that the liability account, Unearned Revenues, amounting to a total of $ 1,200,000 should be reversed to consider the entire $ 1,200,000 as Sales. Thus, the proper advice to SEM is to adjust the Sales by $ 1,200,000 because it is in fact still a liability (as Unearned Income) and will remain that way until the goods are delivered. II A. Explanations for Revenue and Expense Accounts 1. Bad Debt Deduction After Write-Off = $8,000 Section 63 paragraphs 34-39 allows for deductions of bad debts only after they have been written off. (AG/ATO 2012, TR 92/18). The Australian Taxation Law under Act No. 55 as amended, in Division 21-5. 2. Interest Expense on Working Capital = $ 25,000 Borrowed @ 8% Interest From February 1, 2012 to end of June 2012 which is 5 months, SEM should recognize the accrued interest expense. This would amount to 25,000 x 0.08 x 5 mos. / 12 months = $ 833. According to the AASB 123 Core Principle (AG/AASB 2009, p. 7 & 9), â€Å"Borrowing Costs that are directly attributable to the acquisition, construction, or production of a qualifying asset form part of the cost of that asset. All other borrowing costs are recognized as an expense.† This should include interest (Section 6a p. 9). Usually, interest expenses are prepaid upon release of borrowed money. And based on the Principle of Profit Determination of the AASB(AAT & Willis, D. 1997, p.7), the expense should be matched with the revenue given a certain period. Thus, upon receipt of the loan, interest expenses should have been treated as Prepaid Interest. And the Prepaid Interest asset account should be reduced by the accrued expense value which would amount

Financial Management & control Essay Example | Topics and Well Written Essays - 2750 words

Financial Management & control - Essay Example The company has not been able to earn more from the money of its shareholders. In 2011, it has earned approximately 30% lesser than 2010 from the money invested by its shareholders which resulted in a decline in return on equity. The debtors’ collection rose by 47 days over the previous year which means that in 2011, the company now required 130 days to get the money from its debtors which it did in 83 days in 2010. This not only blocks the money for the company but also makes the company lose on the interest of the money blocked with the debtors. The chance of the debtors going bad also increases if the payment cycle expands which has been proved by bad debts going up by more than 200%. The operating profit of the company has halved from 17% in 2010 to 8.5% in 2011, which implies that even when the company has sold more than the previous year, it has not been able to make profits out of the sales. This can be due to many reasons. The company might have sold at lesser price or the company might have incurred greater selling expenses. ... The current ratio of the company increased from 1.5 in 2010 to 1.8 in 2011. The increase in the current ratio is a result of the increase in current assets which includes an increase in the debtors’ collection period due to which the debtors are rising, an overdraft bank balance and more than doubling of bad debts inflating the current ratio. The acid test ratio increased from 1.2 in 2010 to 1.5 in 2011. This indicates that the company now has lesser short-term assets to sell in order to cover up its immediate liabilities without selling off its inventories. The company’s ability to pay off its interest expenses has also declined and it is indicated by the fall in the interest cover ratio from 9.6 times in 2010 to 4.34 times in 2011. This is due to the shortage of funds which has been blocked by the debtors, increasing bad debts, bank overdraft balance etc. The gearing ratio describes the level of the company’s capital being funded by the owners’ money ver sus the money of creditors. Here, it has declined by 3% as the creditors collection period has also slightly decreased. This means that the company is paying off its creditors earlier than it used to do in the previous year. This results in lesser availability to creditors’ funds and more reliability of the business on the owners’ equity. The earnings per share of the company declined from 0.63 in 2010 to 0.29 in 2011. A decline in EPS is the result of a decline in the profitability of the company. EPS measures the allocation of company’s profit to each of its outstanding shares. Since profit has declined, the allocation to each share also declined and hence the EPS. The operating cash flow per share of the company increased from 1.2 in 2010 to 1.5 in 2011