The Ode To The West Wind By Percy Bysshee Shelley Essays

The Ode To The West Wind By Percy Bysshee Shelley The Ode of Imagery The Ode to the West Wind, by Percy Bysshee Shelley, is a poem of spiritual power. The power is demonstrated through the use of visual, auditory, and kinetic (motion) imagery. The poem was written on a day that the tempestuous wind, whose temperature is at once mild and animating, was collecting the vapors which pour down the autumns rains [Shellys notes]. The poem uses terza rima to portray a very rhythmic rhyming pattern. This pattern is used to describe five very distinct and different stanzas, which describe: autumn, rainstorms, the sea, man merging with the wind, and man being the sound of the wind. Shelley uses three types of imagery in each of these stanzas. His use of visual, auditory, and kinetic imagery is demonstrated in each of the five stanzas throughout Ode to the West Wind. In the first stanza of Shelleys poem, Shelley describes autumn and the changing of colors. Yellow, and black, and pale, and hectic red, Pestilence-stricken multitudes, is a visual imagery of the leaves that change colors in the fall. Her clarion oer the dreaming earth, is a strong auditory image of the wild west winds blowing in as autumn arrives. Wild Spirit, which art moving everywhere, is kinetic imagery, which describes the energy, and the force that drives the spirited west wind. In stanza two Shelley talks of the effects that the west wind has on a rainstorm. Angels of rain and lightning there are a spread On the blue surface of thine aery surge, Like the bright hair uplifted from the head, is a very vivid and colorful use of visual imagery. These lines do a great job of imaginatively taking the reader to the front of the wind to see its power on a storm. Black rain and fire and hail will burst: O hear, is a great line used by Shelley to fuel the readers thoughts of how powerful the sound of the wind and storm are. Shook from the tangled boughs of Heaven and Ocean, is a form of kinetic imagery that describes the motion of the wind and its power to shake down rain from the sky. In the third stanza, Shelley describes the spirit of the wind and its effects on the sea. While far below The sea-blooms and the oozy woods which wear The sapless foliage of the ocean, is a line used in this stanza that portrays colors of the sea. This is a form of visual imagery. Know thy voice, and suddenly grow grey with fear, And tremble and despoil themselves: O hear, is an example of auditory imagery describing the effect of the wind blowing mercilessly on the sea. For whose path the Atlantics level powers Cleave themselves into chasms, is a powerful use of kinetic imagery allowing the reader to imagine the tremendous strength of the wind and the force it has to produce huge, powerful waves that come crashing down with great force. In Shelleys forth stanza he has a desire to merge, or become one with the west wind. He wants only for the west wind to have more power and freedom than himself. If I were a dead leaf thou mightest bear, If I were a swift cloud to fly with thee, is a beautiful way that he uses visual imagery to describe himself as an object that could travel about with the west wind with all the freedom in the world. In A wave to pant beneath thy power, Shelley uses auditory imagery to make his readers hear the strength and feel that they are one with the wind. Shelley uses kinetic imagery in Oh! Lift me as a wave, a leaf, a cloud! I fall upon the thorns of life! This line describes how the poet wants to be physical lifted up to fly and become one with the powerful west wind. In the final stanza Shelley has the desire to be the harp of the wind. He wants to be the music and sound the wind makes as it blows through the trees. What if my leaves are falling like its own, is a line of visual imagery giving

Racе, Gеndеr and Class in Dramas and Sitcoms

RacÐ µ, GÐ µndÐ µr and Class in Dramas and Sitcoms RacÐ µ, GÐ µndÐ µr and Class in Dramas and Sitcoms ModÐ µrn tÐ µlÐ µvision programs and sÐ µriÐ µs cÐ µrtainly diffÐ µr from thÐ µ shows that wÐ µrÐ µ producÐ µd fiftÐ µÃ µn yÐ µars ago ThÐ µ fÐ µminist thought has bÐ µÃ µn incorporatÐ µd in a numbÐ µr of sociÐ µtys fiÐ µlds, including altÐ µrÐ µd vidÐ µo and TV rÐ µprÐ µsÐ µntation of womÐ µn. ThÐ µy arÐ µ no longÐ µr shown as housÐ µwivÐ µs only; mÐ µn havÐ µ finally startÐ µd trÐ µating womÐ µn as Ð µquals, giving up part of thÐ µir dominancÐ µ in favor of fÐ µmalÐ µs. TÐ µlÐ µvision was quick to spot such changÐ µs in thÐ µ pÐ µrcÐ µption of womÐ µn and bÐ µgan producing programs that projÐ µctÐ µd a nÐ µw and diffÐ µrÐ µnt imagÐ µ of a woman strong, succÐ µssful, indÐ µpÐ µndÐ µnt, and bÐ µautiful. This papÐ µr, by comparing and contrasting Ally McBÐ µal and SÐ µx and thÐ µ City, considÐ µrs thÐ µ ways in which fÐ µminist discoursÐ µs havÐ µ bÐ µÃ µn incorporatÐ µd into modÐ µrn TV drama, with a particular focus on how racÐ µ, gÐ µndÐ µr, and class arÐ µ portrayÐ µd and what stÐ µrÐ µotypÐ µs arÐ µ still usÐ µd in contÐ µmporary tÐ µlÐ µvision. For HomÐ µ Box OfficÐ µ, thÐ µ makÐ µrs of SÐ µx and thÐ µ City (1998-2004), this altÐ µrÐ µd pÐ µrcÐ µption of womÐ µn has bÐ µÃ µn usÐ µd succÐ µssfully to Ð µnhancÐ µ both its visibility and its rÐ µputation in a contÐ µxt whÐ µrÐ µ cablÐ µ tÐ µlÐ µvision had to strugglÐ µ to gain any status at all. In 2001 SÐ µx and thÐ µ City won thÐ µ PrimÐ µtimÐ µ Еmmy Award for Outstanding ComÐ µdy SÐ µriÐ µs - thÐ µ first timÐ µ a cablÐ µ TV show has Ð µvÐ µr takÐ µn top honors for bÐ µst sÐ µriÐ µs in any catÐ µgory and sincÐ µ thÐ µn it has bÐ µÃ µn showÐ µrÐ µd with mÐ µdals. Its succÐ µss has bÐ µÃ µn achiÐ µvÐ µd by innovation to addrÐ µss a nichÐ µ markÐ µt. It has a wholÐ µ channÐ µl addrÐ µssÐ µd to womÐ µn: HBO SignaturÐ µ, smart, sophisticatÐ µd Ð µntÐ µrtainmÐ µnt for womÐ µn (WhÐ µlÐ µhan 2000). ThÐ µ crÐ µation of a succÐ µssful brand in a compÐ µtitivÐ µ markÐ µt dÐ µpÐ µnds on thÐ µ ability to innovatÐ µ within a pattÐ µrn of strong fÐ µaturÐ µs to crÐ µatÐ µ a rÐ µcognizablÐ µ idÐ µntity for a product that appÐ µals to a commÐ µrcially attractivÐ µ audiÐ µncÐ µ. ThÐ µ novÐ µlty of SÐ µx and thÐ µ City liÐ µs in thÐ µ adaptation of a woman-cÐ µntÐ µrÐ µd and Ð µxplicit sÐ µxual discoursÐ µ into tÐ µlÐ µvision drama, Ð µnablÐ µd by thÐ µ diffÐ µrÐ µntiatÐ µd tastÐ µ culturÐ µs of a modÐ µrn Ð µnvironmÐ µnt. ThÐ µ succÐ µss of this drama is largÐ µly duÐ µ to thÐ µ HBOs ability to mÐ µÃ µt thÐ µ altÐ µrÐ µd dÐ µmands of viÐ µwÐ µrs for thÐ µ nÐ µw typÐ µ of a show, portraying succÐ µssful, sÐ µxy, and indÐ µpÐ µndÐ µnt womÐ µn. OnÐ µ yÐ µar bÐ µforÐ µ SÐ µx and thÐ µ City camÐ µ to scrÐ µÃ µns, thÐ µ fÐ µminization of TV sÐ µriÐ µs was rÐ µflÐ µctÐ µd in a lÐ µgal drama titlÐ µd Ally McBÐ µal (Fox 1997-2003). Ally McBÐ µal rÐ µliÐ µd on thÐ µ Ð µxploitation of thÐ µ plÐ µasurÐ µs associatÐ µd with thÐ µ masculinÐ µ, public world of work and thÐ µ fÐ µminizÐ µd, privatÐ µ world of pÐ µrsonal rÐ µlationships (NÐ µlson 2000; 2001a). This allowÐ µd an Ð µngagÐ µmÐ µnt with fÐ µminist issuÐ µs arising from womÐ µns rÐ µlation to thÐ µ law and to work. A focus on womÐ µn as protagonists, whosÐ µ actions drivÐ µ thÐ µ narrativÐ µ, rÐ µplacÐ µd thÐ µ narrow rangÐ µ of rolÐ µs availablÐ µ prÐ µviously to womÐ µn char actÐ µrs in thÐ µsÐ µ gÐ µnrÐ µs (WhÐ µlÐ µhan 2000). GÐ µndÐ µr is not thÐ µ only thÐ µmÐ µ Ð µxploitÐ µd by TV nÐ µtworks: motifs of racÐ µ and class also appÐ µar frÐ µquÐ µntly in such dramas as Ally McBÐ µal. This drama illustratÐ µd, if not introducÐ µd, a nÐ µw stÐ µrÐ µotypÐ µ that of a singlÐ µ and unhappy woman longing to form rÐ µlationships with a man; and not bÐ µing contÐ µnt with hÐ µr rolÐ µ as a succÐ µssful but unmarriÐ µd woman. Robin NÐ µlson (2001a, p. 43) dÐ µscribÐ µs Ally McBÐ µals flÐ µxi-narrativÐ µ form as combining convÐ µntions from comÐ µdy, pop vidÐ µo, mÐ µlodrama and court room dramas, which producÐ µs a complÐ µxity of tonÐ µ and point of viÐ µw that activÐ µly prÐ µcludÐ µs a stablÐ µ viÐ µwing position. Ally hÐ µrsÐ µlf is doublÐ µ codÐ µd ... at oncÐ µ an indÐ µpÐ µndÐ µnt profÐ µssional woman in chargÐ µ of hÐ µr dÐ µstiny and a vulnÐ µrablÐ µ wifÐ µ likÐ µ figurÐ µ waiting for Mr. Right to comÐ µ along (NÐ µlson, 2001a, p. 43). Throu gh its blurring of thÐ µ boundariÐ µs bÐ µtwÐ µÃ µn work and privatÐ µ lifÐ µ this sÐ µriÐ µs dÐ µcrÐ µasÐ µs thÐ µ gap bÐ µtwÐ µÃ µn malÐ µs and fÐ µmalÐ µs, but it fails to prÐ µsÐ µnt thÐ µsÐ µ as mutually Ð µxclusivÐ µ catÐ µgoriÐ µs (MosÐ µlÐ µy and RÐ µad 2002). ThÐ µ show constantly rÐ µturns to fÐ µminist issuÐ µs in its lÐ µgal casÐ µs sÐ µxual harassmÐ µnt is a rÐ µcurring issuÐ µ but thÐ µ gains madÐ µ by fÐ µminist activism arÐ µ somÐ µtimÐ µs criticizÐ µd for having gonÐ µ too far: thÐ µ comic modÐ µ opÐ µns thÐ µm to ridiculÐ µ (MosÐ µlÐ µy and RÐ µad 2002). Similarly, Allys mÐ µlodramatic naturÐ µ impliÐ µs that shÐ µ nÐ µÃ µds and sÐ µÃ µks malÐ µ protÐ µction in hÐ µr lifÐ µ ShÐ µ doÐ µsnt simply fit into a malÐ µ-cÐ µntÐ µrÐ µd workplacÐ µ focusÐ µd on rationality. In fact, hÐ µr Ð µmotional Ð µxcÐ µss bÐ µcomÐ µs thÐ µ dominant officÐ µ codÐ µ for hÐ µr malÐ µ collÐ µaguÐ µs as wÐ µll. In thÐ µ walls of thÐ µ unisÐ µx toilÐ µt, pÐ µoplÐ µ considÐ µr thÐ µir own and othÐ µr pÐ µoplÐ µs facÐ µs as thÐ µy work through thÐ µir livÐ µs. ThÐ µy somÐ µtimÐ µs ovÐ µrhÐ µar a sÐ µcrÐ µt convÐ µrsation from bÐ µhind thÐ µ walls. It is thÐ µ spacÐ µ whÐ µrÐ µ thÐ µ failurÐ µ to dividÐ µ masculinÐ µ and fÐ µmininÐ µ is powÐ µrfully symbolizÐ µd. It is hÐ µrÐ µ that thÐ µ public and privatÐ µ, thÐ µ pÐ µrsonal and thÐ µ profÐ µssional convÐ µrgÐ µ almost fully, lÐ µaving a woman dÐ µvastatÐ µd and unablÐ µ to find hÐ µrsÐ µlf in this malÐ µ-dominatÐ µd world. Although it sharÐ µs Ally McBÐ µals incorporation of fÐ µminist thÐ µmÐ µs and its focus on thÐ µ hÐ µtÐ µrosÐ µxual, whitÐ µ, mÐ µtropolitan, carÐ µÃ µr woman, SÐ µx and thÐ µ City is vÐ µry diffÐ µrÐ µnt from this drama. DiffÐ µrÐ µncÐ µs arisÐ µ from thÐ µ conditions of its production and distribution as nichÐ µ markÐ µt that Ð µncouragÐ µs a division bÐ µtwÐ µÃ µn mÐ µns and womÐ µns programming (CompainÐ µ and GomÐ µry 2000, p. 524). SÐ µx and thÐ µ City draws on thÐ µ fÐ µmininÐ µ addrÐ µss Ð µstablishÐ µd in womÐ µns glossy magazinÐ µs with thÐ µir consumÐ µr-oriÐ µntÐ µd advicÐ µ on bÐ µauty and fashion and on sÐ µxual rÐ µlationships. This altÐ µrs thÐ µ trÐ µnd towards thÐ µ unification of masculinÐ µ and fÐ µmininÐ µ gÐ µnrÐ µs that was prÐ µvalÐ µnt in Ð µarliÐ µr TV dramas of thÐ µ 1990s. In thÐ µ fÐ µminist thought thÐ µ rights of womÐ µn to work outsidÐ µ thÐ µ homÐ µ and to bÐ µ ablÐ µ to compÐ µtÐ µ on Ð µqual tÐ µrms with mÐ µn havÐ µ bÐ µÃ µn always a cÐ µntral onÐ µ. In most dÐ µvÐ µlopÐ µd Ð µconomiÐ µs not only do womÐ µn now makÐ µ up morÐ µ than 50 pÐ µr cÐ µnt of thÐ µ workforcÐ µ, but also thÐ µy arÐ µ working in carÐ µÃ µrs prÐ µviously dominatÐ µd by mÐ µn (NÐ µlson 2001b). In modÐ µrn world, howÐ µvÐ µr, fÐ µmalÐ µs arÐ µ bÐ µliÐ µvÐ µd to quÐ µstion whÐ µthÐ µr it was worth it, adding to thÐ µ mÐ µntionÐ µd abovÐ µ stÐ µrÐ µotypÐ µ of a succÐ µssful, but unhappy singlÐ µ woman. Such sÐ µriÐ µs as SÐ µx and thÐ µ City form a viÐ µw that thÐ µ pÐ µrsonal cost for profÐ µssional womÐ µn of compÐ µting in a mans world is rÐ µprÐ µsÐ µntÐ µd as making it morÐ µ difficult to find a man to marry. ThÐ µ Ð µmotional difficulty this causÐ µs is closÐ µly linkÐ µd to thÐ µ ticking biological clock that makÐ µs womÐ µn in thÐ µir thirtiÐ µs thÐ µ particular focus for thÐ µsÐ µ concÐ µrns (WhÐ µlÐ µhan 2000). In fictional vÐ µrsions of this discoursÐ µ thÐ µ Ð µmotional tonÐ µ tÐ µnds towards mÐ µlodrama, with thÐ µ Ð µmphasis on thÐ µ impossibility of a woman gÐ µtting what shÐ µ wants - shÐ µ is a failing figurÐ µ. AltÐ µrnativÐ µly, thÐ µ tonÐ µ is comÐ µdic, whÐ µrÐ µ thÐ µ dilÐ µmma of thÐ µ thirty-somÐ µthing singlÐ µ girl is a sign of hÐ µr inadÐ µquacy as a woman (WhÐ µlÐ µhan 2000). It has bÐ µÃ µn arguÐ µd that thÐ µ unhappy carÐ µÃ µr woman is part of thÐ µ plan dÐ µsignÐ µd to dÐ µlivÐ µr womÐ µn to thÐ µ advÐ µrtisÐ µrs: thÐ µsÐ µ arÐ µ thÐ µ womÐ µn who havÐ µ disposablÐ µ incomÐ µ and thÐ µ dissatisfaction that drivÐ µs consumption (WhÐ µlÐ µhan 2000). AltÐ µrnativÐ µly, it can bÐ µ sÐ µÃ µn as a rÐ µsponsÐ µ to a fÐ µminist stratÐ µgy of sÐ µÃ µking Ð µquality with (rathÐ µr than valuing womÐ µns diffÐ µrÐ µncÐ µ from) mÐ µn. In thÐ µsÐ µ tÐ µrms, modÐ µrn fÐ µminist thought is a nÐ µcÐ µssary mÐ µasurÐ µ to propÐ µrly dÐ µscribÐ µ thÐ µ diffÐ µrÐ µncÐ µ bÐ µtwÐ µÃ µn thÐ µ public and privatÐ µ sphÐ µrÐ µs of womÐ µns livÐ µs (Hollows 2000). In thÐ µ womÐ µn-cÐ µntÐ µrÐ µd drama of modÐ µrn tÐ µlÐ µvision, thÐ µ division bÐ µtwÐ µÃ µn thÐ µ work and thÐ µ domÐ µstic sphÐ µrÐ µ that prÐ µvÐ µnts womÐ µn from having it all has bÐ µcomÐ µ blurrÐ µd. This is achiÐ µvÐ µd in SÐ µx and thÐ µ City bÐ µcausÐ µ thÐ µ world of work largÐ µly disappÐ µars from viÐ µw, although thÐ µ womÐ µns autonomy from mÐ µn is undÐ µrwrittÐ µn by thÐ µir Ð µconomic indÐ µpÐ µndÐ µncÐ µ. Work is brought into thÐ µ privatÐ µ sphÐ µrÐ µ and bÐ µcomÐ µs anothÐ µr form of sÐ µlf-Ð µxprÐ µssion, alongsidÐ µ consumption, thÐ µrÐ µby illustrating anothÐ µr difficulty facÐ µd by thÐ µ modÐ µrn womÐ µn. SÐ µx lifÐ µ of thÐ µ sÐ µriÐ µs cÐ µntral charactÐ µr, CarriÐ µ, and thosÐ µ of hÐ µr friÐ µnds, act as rÐ µsÐ µarch for hÐ µr wÐ µÃ µkly nÐ µwspapÐ µr column, which shÐ µ writÐ µs from homÐ µ. Samantha works in public rÐ µlations, a job whÐ µrÐ µ hÐ µr physical attractions and pÐ µrsonal charm arÐ µ intrinsic to hÐ µr succÐ µss. CharlottÐ µ managÐ µs an art gallÐ µry in a mannÐ µr that suggÐ µsts it is morÐ µ of a hobby. This doÐ µs indÐ µÃ µd rÐ µflÐ µct thÐ µ changing naturÐ µ of work in which flÐ µxiblÐ µ working and knowlÐ µdgÐ µ-basÐ µd carÐ µÃ µrs havÐ µ rÐ µducÐ µd thÐ µ sÐ µparation of thÐ µ public and privatÐ µ sphÐ µrÐ µs. Only Miranda fÐ µÃ µls thÐ µ contradiction bÐ µtwÐ µÃ µn hÐ µr privatÐ µ lifÐ µ and hÐ µr carÐ µÃ µr succÐ µss as a lawyÐ µr, whÐ µrÐ µ long hours and a compÐ µtitivÐ µ Ð µnvironmÐ µnt conflict with hÐ µr lifÐ µ as a singlÐ µ mothÐ µr in latÐ µr sÐ µasons of thÐ µ show. ThÐ µ main Ð µxpÐ µctation is that modÐ µrn TV drama will bÐ µ about singlÐ µ womÐ µn wanting to gÐ µt marriÐ µd SÐ µx and thÐ µ City was initially markÐ µtÐ µd as such to fÐ µÃ µd into thosÐ µ Ð µxpÐ µctations. ThÐ µ vidÐ µo ad for thÐ µ first sÐ µason statÐ µs SÐ µxy, hip, smart and sassy, SÐ µx and thÐ µ City charts thÐ µ livÐ µs and lovÐ µs of four womÐ µn and thÐ µir quÐ µst to find thÐ µ onÐ µ thing that Ð µludÐ µs thÐ µm all a rÐ µal, satisfying and lasting rÐ µlationship. Is such a thing possiblÐ µ in NÐ µw York? (Hollows 2000) YÐ µt, unlikÐ µ in Ð µarliÐ µr sÐ µriÐ µs, in SÐ µx and thÐ µ City thÐ µ singlÐ µ womÐ µns unhappinÐ µss isnt rÐ µprÐ µsÐ µntÐ µd as womÐ µn choosing a carÐ µÃ µr ovÐ µr a man. Of thÐ µ four womÐ µn only CharlottÐ µ is clÐ µar in hÐ µr dÐ µsirÐ µ to gÐ µt marriÐ µd, but shÐ µ is quickly disillusionÐ µd whÐ µn shÐ µ doÐ µs. ThÐ µ traditional romancÐ µ narrativÐ µ is still thÐ µrÐ µ but as a slightly old-fashionÐ µd vÐ µrsion of fÐ µmininity that doÐ µsnt work in practicÐ µ (NÐ µlson 2001b). CharlottÐ µs bÐ µliÐ µf in romancÐ µ is undÐ µrcut by hÐ µr nÐ µw husbands impotÐ µncÐ µ on thÐ µir wÐ µdding night and hÐ µr discovÐ µry that hÐ µ can bÐ µ arousÐ µd only by a porn magazinÐ µ in thÐ µ bathroom (NÐ µlson 2001b). WhÐ µn CarriÐ µ and friÐ µnds visit a formÐ µr NÐ µw YorkÐ µr for hÐ µr baby showÐ µr thÐ µy arÐ µnt shown Ð µnvying thÐ µ woman hÐ µr homÐ µ in thÐ µ country, hÐ µr husband and hÐ µr coming ba by - instÐ µad it accÐ µntuatÐ µs thÐ µ gap that sÐ µparatÐ µs thÐ µm from hÐ µr - and thÐ µy rÐ µturn to thÐ µir singlÐ µ livÐ µs in NÐ µw York with a hugÐ µ sigh of rÐ µliÐ µf. Miranda doÐ µs finally marry hÐ µr babys fathÐ µr in thÐ µ final sÐ µason of thÐ µ show, and, with grÐ µat misgivings, buys a housÐ µ in Brooklyn. In thÐ µ final Ð µpisodÐ µ CarriÐ µ is rÐ µunitÐ µd with Big, thÐ µ lovÐ µ of hÐ µr lifÐ µ, whÐ µn hÐ µ at last rÐ µalizÐ µs hÐ µ cant livÐ µ without hÐ µr. NÐ µvÐ µrthÐ µlÐ µss, thÐ µsÐ µ convÐ µntional outcomÐ µs do not changÐ µ thÐ µ fact that thÐ µ sÐ µriÐ µs as a wholÐ µ was prÐ µdicatÐ µd on thÐ µir bÐ µing singlÐ µ. ThÐ µ widÐ µsprÐ µad popular succÐ µss of SÐ µx and thÐ µ City and Ally McBÐ µal suggÐ µsts that tÐ µlÐ µvision has found yÐ µt anothÐ µr way to Ð µxploit womÐ µn, by crÐ µating a stÐ µrÐ µotypÐ µd imagÐ µ of a succÐ µssful, indÐ µpÐ µndÐ µnt, but unhappy fÐ µmalÐ µ who is prÐ µoccupiÐ µd, if not obsÐ µssÐ µd, with finding hÐ µr husband Mr. Right. Although TV dramas abandonÐ µd thÐ µ old imagÐ µ of womÐ µn as wivÐ µs and housÐ µkÐ µÃ µpÐ µrs, thÐ µy still fail to adÐ µquatÐ µly portray thÐ µm as indÐ µpÐ µndÐ µnt and happy, dÐ µspitÐ µ thÐ µir involvÐ µmÐ µnt in pÐ µrsonal rÐ µlationships and having a man by thÐ µir sidÐ µ. Tim Ð µxploration of gÐ µndÐ µr rolÐ µs is Ð µnablÐ µd by changÐ µs in thÐ µ rÐ µgulatory rÐ µgimÐ µ of tÐ µlÐ µvision as a consÐ µquÐ µncÐ µ of digital convÐ µrgÐ µncÐ µ. It has movÐ µd closÐ µr to thÐ µ frÐ µÃ µdoms Ð µnjoyÐ µd by thÐ µ print mÐ µdia and thÐ µ IntÐ µrnÐ µt as comparÐ µd to thÐ µ sÐ µnsitivity to rÐ µligious viÐ µws historically shown by thÐ µ tÐ µlÐ µvision nÐ µtworks. This Ð µnablÐ µs SÐ µx and thÐ µ City to Ð µxploit fully thÐ µ glossy womÐ µn's magazinÐ µs' consumÐ µrist approach to sÐ µxuality. In this rÐ µspÐ µct, such shows as Ally McBÐ µal and SÐ µx and thÐ µ City has movÐ µd a long way from thÐ µ kind of family-cÐ µntÐ µrÐ µd sitcoms that havÐ µ prÐ µviously dominatÐ µd thÐ µ nÐ µtwork schÐ µdulÐ µs. Linking gÐ µndÐ µr motifs with thÐ µ TV sitcom has providÐ µd thÐ µ nÐ µcÐ µssary spacÐ µ to furthÐ µr Ð µxploit gÐ µndÐ µr, racÐ µ, and class issuÐ µs.

Hematology Coursework Example | Topics and Well Written Essays - 1750 words

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Common problems in bulidings - Essay Example These are problems experienced by modern construction as well and building managers aim to provide solutions to them. With more research into the building sector, several solutions have been found that could help in mitigating these problems. Even then, they are still a subject of concern among many. Cracking refers to the disintegration of particles from each other resulting in a line of weakness in the walls and is because of unequal application of force to the particles often in opposite directions. This problem manifests because of the other problems experienced in building and construction. Subsidence means the gradual sinking of a structure to a lower level than the way it was designed on the plan. This can be caused by various reasons. It could be because of settlement of mines below the building over time often at great depth, which results in destruction of buildings. Uneven sinking would result in crack in the walls. Water flowing underground below the building could potential damage the subsoil the repercussions of which would be leaking drains hence creating weakness. The result is a heavy structure pressing down on the soil hence subsiding. Furthermore, decomposition and degradation of the soil, which results in shrinking, and consolidation of the soil fill potential results in long term change in the level of the soil as the weight of the structure presses down on it. Usually this is the case when the soil is above the water table, which gives it room to dry and allow for biodegradation. This uneven movement of the building causes particles to disintegrate hence the walls crack and form crevices. Earthquakes and tremors are the major causes of cracking. One way of combating subsidence and hence cracking is careful construction of houses by isolating them from trees, mines and unstable ground to reduce risk of such uneven forces. Moreover, the construction engineers

Creating a Climate for Innovation Case Study Example | Topics and Well Written Essays - 1500 words

Creating a Climate for Innovation - Case Study Example These theories are; organizational integration from the stream of organizational design, the knowledge creating organization from the stream of collective cognition and learning, and a hybrid theory of team climate for innovation. All these theories concur that innovations in organizations occurs where collaborative work, common understanding of vision and norms, and shared learning among proximal groups are necessary conditions. The organizational theory relates the competitive advantage of the business enterprise to its structural strategy while the knowledge creating organizational theory involves activities of knowledge creation and discovery that takes place in the social context, where knowledge transfers require social interactions. Finally, the hybrid theory incorporates the concepts of both the organizational integration theory and the knowledge creating organizational theory. This theory assumes that innovation occurs within proximal work groups if particular conditions tha t are sufficient for their collective learning and shared understanding and coordinated performance occur. These theories fall short in describing all aspects which may influence an organizations ability to prosper in the future In order for the analysis of the innovation phenomenon in organizations to be made, a conceptual method was derived. The model was to be used in developing various hypotheses that would be verified through survey and other research methods. The three innovation theories were used to derive three constructs which would in turn lead to distinguished business performance. The three constructs are: â€Å"Leadership for Innovation† (LFI), â€Å"Organizational Culture for Innovation† (OCI), and â€Å"Team Climate for Innovation† (TCI). Although these same constructs were identified in the previous work of Panuwatwanich (2008). However, this constructs risk exposing the organization into losses because of their reliance on surveys. In event of a wrong survey, the implementation of construct methods may severely harm the organization. The factor analytic model was also used when the variables of theoretical interest cannot be easily identified in the organization, hence observable variables are used. The factor analysis uses two statistical approaches in the analysis, that is, exploratory factor analysis and confirmatory factor analysis. The exploratory approach focuses on grouping related variables together while the confirmatory approach focuses on analyzing data for inferential purposes and hypothetical testing. Though important, the factor analysis method is sometimes ineffective in the analysis of data which has no correlation. Finally, the preliminary findings also showed that, the climate of innovation in the UAE organizations is moderately strong, although it requires more practical support in terms of providing more resources for the skill base to further develop their skills and seek better ways of developing cre ative solutions. Another finding is that construction firms performed slightly better than non-construction firms in demonstrating an innovation-conducive atmosphere. This showed that the statistical methods used were accurate and reliable. Critical analysis of the conceptual model for innovation In order for a good climate for innovation to be created in a business environment, three main theories should be put into consideration. The theories include; the organizational integration theory from the broad stream of

Problems Approaching Ancestral Worship In The Korean Protestant Religion Essay

Problems Approaching Ancestral Worship In The Korean Protestant Religion Essay This paper will examine the challenges in the Korean Protestant community dealing with ancestral worship. South Korea still remains to be a strong Confucianism state, which contains rich systems of rituals. However since the Protestant church rejects all practices of ancestral worship it has become a serious problems in the Korean Christian community. Some families within the Christian community still remains to practice ancestral worship and others have switched to chudoyebe. The question of the day is, is ancestral worship a sin to honor your parents? The paper will reveal new ideologies towards ancestral worship in the Korean content, starting with the keyword ancestral worship (jesa). First lets determine whether ancestral worship fits into the Korean ritual practice of their ancestors. This paper will distinguish between the ancient practices with the contemporary practices. Normally, this worship is practiced eight times a year on the death commemoration days from the fourth generation beyond his parents and the other four includes seasonal holidays.  [1]  Many scholars who studied ancestor worship identify there are two types of spirits (good or benevolent ancestor and evil spirit or ghost). These distinctions are made through the cause of their death. For example bad spirits is when a person commits suicide or dies in an accident and it is predicted that these spirits wonder around the world and do harm to people. However good spirits protect their descendants and family and these deaths are normal deaths.  [2]  But the contemporary ancestral worship has changed in recent years. Confucian funerals are no longer practiced since it deals with complex sta ges.  [3]  This represents a huge transformation in our society: concepts, values, and norms of funeral had changed which can imply our society is changing. Therefore we can also examine if ancestral worship had changed. Ancestral Worship in Korea Korea is known for its mixture of beliefs, such as up to the 14th century Korea was a Buddhist country up to the 14th century. During the Joseon dynasty (1392) the government adopted Korea as a Confucian government and even today Korea is one of the most Confucianism countries in East Asia. Ancestral worship is one of the four important Confucian rituals and it is prevalent in many countries around the world. The families make regular visits to their ancestral graves and perform the ritual. Korean families who perform these rituals perform during January 1 (sul), August 15 (chusok, lunar calendar), Hansik Day in March. Funeral rites in a Confucianism tradition is when a person dies, the body is brought to the family and is dressed in a clean cloth. The children then will watch at the deathbed and is to fulfill obligations such as writing down the last words of their parent. Date and time is very important at death, for example they will put the clean cloth before the late breathe. When the death is confirmed, ornaments are removed and hair is loosened and the children weep bitterly. One of the family member will take the upper garment and go outside facing north and climb up on the roof and call the deceased name and repeat the name pok which means return (this is called ko bok).  [4]   When these ceremony is over the family prepares food for the messenger (saja) who escorts the dead body to the other world (the food is prepared with three bowls of rice, vegetables, soy sauce, money and three pairs of straw shoes). Then the body is removed from the deathbed and the body is turned to the north and thumbs are tied together. The mourner will put only put one sleeve of upper garment (left side if it is father and right side if it is mother). A person who is experience will make a spirit called honbaek with string and paper. These string and paper is placed on a small box called honbaek (spirit box). People believe in three spirits and seven souls. One will disappear with the messenger after death, one will stay with the body, and the other will wander around the world. The spirit box protects this last spirits. The seven souls are two eyes, two nostrils, two ears and the mouth. These seven souls are attached to the body after death. The next important stage is sup washing of the body of the deceased. One man will bring warm water brewed with mugwort or juniper and other helpers will hold the corners which was used to cover the body. The body will be washed with a clean piece of cloth that has been soaked in water.  [5]  When the washing process is finished, finger nails and hair is cut and placed into a four small bags known as choballang, which later is placed into the coffin. After the body is washed, the corpse is dressed in grave clothes and before the face is covered, a person will place rice on the corpse mouth and say a hundred sacks of rice and second time, a thousand sacks of rice and for the last time ten thousand sacks of rice. After this is done, a coin in placed on the mouth. The body is bounded with a long cloth known as yom, where both sides are twisted so that friends and family can put money into the twisted section. This body is used to pass the twelve gates of the other world. Then the corpse is placed into the coffin, where the body is covered with coverlets (two coverlets are used one is called the coverlets of earth and the second one is called coverlet of heaven). The deceased clothes are placed into the coffin. The coffin is bound with a straw rope around its upper, middle, and lower parts. After the coffin is bound, a screen is placed in front of the coffin and a big red cloth (the deceased name) is hung. A small table is placed where the spirit box is displayed, sometimes there are materials that the deceased person uses. There are five different kinds of clothes (obok), The chief mourner wears the coat, hat, and leggings which are made all from hemp. The mourner needs to have a cane made from bamboo if his father has died and a cane made from paulownia if the mother deceased. When approaching the deceased, there will be three dedications of wine and two ritual bows. After this performance, the person meets with the deceased family. Food and wine is served to the people who comes to visit the funeral and at all times the visitor wears black clothing. The last ceremony is when the four men will carry the coffin and shake it slowly up and down the four corners of the room and this is suppose to drive evil from the room. The first rite of requiem is held on the day of the burial in front of the mourning shrine. The second rite and the third rite follow. These rites are called samu-je. After these rites the process of ancestor worship follows the normal way, namely three dedications of a glass of wine and two bows. After three months is selected to perform the chokoh-che or final rite of weeping. People are allowed to weep continuously and after this time the mourners weeps only three times a day when he/she dedicates meals. The day after the final rite of weeping, the rite of attachment of the ancestor tablet (pi-ju) is held in cases where there is a family shrine for the ancestors at home. With the rite of the new deceased becomes an ancestor of the family. The first anniversary of the death is called sosang (small commemoration) and the second death anniversary is called taesang (large commemoration). When this is done properly that he will perform the rite of good fortune on the one hundredth day after large commoration. These methods and rituals portray negativity in the Christian community however we should know it also represents a special relationship with the family. There are three importance of ancestral worship, 1. Tradition-this is how our ancestor have lived and its a continuation of our traditions passing on to the next generation. 2. Filial propriety (hyo)- Korean system is made up with Confucian structure, for example younger people bow down to elders. The Korean social system is hierarchy with age. Therefore the term respect portrays solidly in the system. 3. Inter-family relations-the family can come together during the ritual time and spent time with their family. For example this would be thanksgiving in the United States, where food is prepared for all families. Re-examining the terminology ancestral worship The Catholic Church started to understand the Korean culture after 1900. A new paradigm was made towards ancestral worship. Father Thomas Anthony and Father Chang Song were ignorant about memorial rituals. Foreigners saw memorial ritual as an idol worship. When Korea was colonized by Japan and Koreans were forced to believe Shinto, Catholic had greater understandings of rituals and traditions. Bowing down was a problem but eating the food was a problem to the Christian community. Later, St. Paul said, Now, the matter about food offered to idols. It is true, of course, that all of us have knowledge as they say. Such knowledge, however, puffs a man up with pride but love builds up. The person who think he knows something really doesnt know as he ought to know. But the man who loves is known by him. So then man who loves God is known by him. So then, about eating the food offered to idols: We know that an idol stand for something that doesnt exist; we know there is only the one God. Eve n if there are so called gods whether in heaven or on earth, and even though there are many these gods and lords yet there is for us only one God, Jesus Christ, whom all things were created and through whom we live. (Pauls First Letter to the Corinthians, 8:1-6).  [6]  This is was the starting point, when Catholic community started to understand the implication that arises when taking something special from a culture and resolved this problem by accepting their culture. Unless the memorial rites are resolved, Korea will be hard country to send missionaries. The Catholic church accepted memorial rites (ancestral worship) under certain conditions and prohibited some issues regarding memorial rites. They accepted 1. Bowing before the body, a tomb, and photograph of the decreased and a table bearing the name of the deceased. 2. Incense burning during a ritual before the body. 3. Preparing meals for the memorial rites. However they prohibited any kind of cooked or water soaked rice, paper money, shellfish or a pearl into the mouth of the dead person. 2. Offering three pairs of straw shoes for the underworld guides. 3. Cannot call out the name of deceased outside for the his soul which may be hovering in the sky. 4. Prohibits the ideal that the dead comes to the table to eat the food and lastly chanting any prayers during the memorial rite is prohibited.  [7]   The Korean Protestant came up with an alternative which was called chudoyebe.. It was a Christian memorial service for their family. This memorial service was to replace ancestral worship. Christians were prohibited to perform Confucian ancestral ritual on the anniversary of heir ancestors death. It would be disrespect to their parents and ancestors if nothing happened. The chudoyebe was first introduced when Dr. J. W Heron passed away in July 1980.  [8]  The new Christian method to replace ancestral rite spread along the Korean protestant. It included seven sections; hymns, opening prayer, reading from passages, recollection of the deceased, another hymn, silent prayer and the prayer of dismissal.  [9]  Christian homes were encouraged to carry out chudoyebe instead of practicing ancestral worship. However the dilemma here is, Korean Christians practice ancestral worship according to the 2005 government consensus. According to Professor Chang Won Parks article on Between God and ancestors: ancestral practice in Korean Protestantism 77.8 percent of the Korean population practice ancestral worship but looking in the total Korean population, Christians make up 29 percent. Therefore we can conclude that Christians participate in ancestral practices. The Korean protestant community needs to acknowledge somethings cannot be taken away and perhaps accepting the culture and tradition might increase the Christian population. The Catholic Church understanding of the Korean culture has changed over time. Ancestral worship has defined another terminology to memorial rites. There were little minor revisions to fit into the Catholic Church however the culture and traditions has not changed significantly. The Korean Protestant church also needs to revise some parts of the memorial rites since Christians in Korea still remains to carry out memorial rites and it is impossible for the Christian population to grow without tradition and values of their culture such as ancestral worship (memorial rites). Implications with the Protestant Church There are three reasons why the protestant missionaries rejected ancestor worship. They first thought the religious sacrifice to the deceased spirit was in conflict with the commandants. 1st Commandant states, You shall have no other gods before Me, and the second commandant states, You shall not make for yourself a carved imageany likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Secondly, even though the ancestor worship supported the tenet of the immortality of the soul, the protestant missionaries did not accept the idea of how the soul could reside in a tablet in shrine, also eat the food after the worship was over, bless the deceased. The ideology that the ancestors four generations souls exist is the opposite of what the Christian teaching tell. The Christian bible states there are two locations after death (heaven and hell). Thirdly, the belief that ancestral worship degraded women and accepting the first born male or sons as the heir to continue the family linage created problems. Therefore the Christian were also prohibited to eat the food or touch the food during the ritual. This was also repeated through missionaries because the bible states eating sacrificial food is against the will of God as worshipping the idol (this passage is in I Corinthians 10:21, Acts 15:29 and revelations 2:14). The missionaries and the church stately clear to prohibit the ancestral worship through published tracts, which stated it is a form of idolatry; this document was called the Nevius Errors of Ancestor Worship, even though the Protestant church understands filial piety, they believed the best method was to perform good while the parents were still alive. This document failed to address any alternative method to serve after the parents passed away. This caused many criticizes to the public. In September 1, 1920 there was a written article on this issue in Dongah Daily. Refusing and prohibiting ancestor worship was a social problem and it portrayed Christians that filial piety no longer existed. Any bows below the waist was an act of ancestor worship to any kind of picture. This made Korean Christians uncomfortable since they could not perform any sign of respect after their parents had passed away (their loyalty was not expressed to the ones they loved). A New Paradigm for Ancestral Worship As the Catholic Church, the Protestant Church must acknowledge the ancestral worship. At this time lets call the ancestral worship as deceased memorial rites because it can be referred to as tradition and culture instead of religion. First we must discuss what is acceptable and not acceptable to the deceased memorial rites. The bible has different passages against the deceased memorial rites however as mentioned many times in this paper, these tradition has existed before and after the missionaries had arrived in Korea. Therefore it is best if there was some solutions found between the Korean society and the Protestant Church. The Korean society filial piety is very important, as seen in many places, Korean people bow down to everyone. Starting from birth and the age of five, the child bows down to parents and families members. During the preschool years, the teacher is the higher authority in school therefore students show respect to the teachers, this goes on to college. The important idea here is everyone, who is older is respected and younger generations are taught to bow and show some kind of respect. Even in the Korean church, we bow down to pastors, elders, deacons and Sunday school teachers as a sign of respect. If you deny to bow down then its shows a sign of disrespect; so the question here is we bow down in our daily life however once our elders pass away then that principle is taken away from us. Therefore this section of the paper will discuss these ideas of what not to do and what should be allowed. First lets start with bowing down to the deceased family members, this should be allowed because it shows some sign of respect for taking care of their children. The Korean society spends massive money on their children especially education and if the deceased family are forgotten and not taken care of after their death how will the grandchildren remember their family members. Secondly, as the Catholic church states also, we should allow incense burning and the stage of preparing food should be allowed. It is the least that a son or daughter can do for their deceased however it shouldnt be only the son (heir) but the whole family members. The women shouldnt be degraded in part of the deceased memorial rites. The second part is what should not be done in the deceased memorial rites. Descentants should not believe in spirits, for example thinking that the deceased will come down to eat the food. The memorial rite should only be done as a sign of respect and not for believing spirits. The whole idea of calling out the name to call the spirit, sending out messengers, escorts, giving them the straw shoes, the toll money to pass the gates should be all prohibited. The ideology of spirits should be diminished and as mentioned before it is for fulfill filial piety and to show sign of respect to the parents. These cannot be all the ideas however the purpose here is to come up with some solution for the Korean Protestant Church so that it does not cause any more social problems or dilemmas living as a Korean Christian. Conclusion The Korean Protestant Church faced tremendous dilemma towards ancestral worship and even today, these issues are not resolved. Within Christian families, ancestral worship is still practiced and some perform chudoyebe. The Catholic Church later reversed ancestral worship and accepted the Korea tradition and ritual however the Korean Protestant Church is far from creating a new understanding of Korea. If the Korean Protestant Church maintains to accept ancestor worship as a form of idolatry then the Christian population will continue to decline. If simple changes and revisions were made such as deceased spirit is alive and since the bible states clearly that they cannot communicate with the living and there is only heaven or hell after death. For example the family cannot believe in any forms of spirits. The deceased memorial rites is a sign of respect and there cannot be any belief regarding spirits. It is not that simple of course but what I am trying to get through is compromise an d understanding of each culture and traditions since Korea is unlikely to give up ancestral rites for a very long time. This paper has examined the background of Korean Ancestral Worship and explained why it needed to re-examine this terminology in the Korean context and lastly it explained the implications with the Korea Protestant Church. Every culture is different and unique and its our culture that shapes and molds our identity. Confucianism had been in Korea for a very long time and still holds and exists in our community. A new paradigm and understanding is need in our multicultural environment for the Korean Protestant Church to survive.

Essay Considering Gertrude of Shakespeares Hamlet -- GCSE English Lit

Gertrude of Hamlet  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚   In Hamlet, Gertrude is a woman who means no harm but whose poor judgment contributes greatly to the terrible events that occur. There are only two female characters in the play, and neither one--Gertrude or Ophelia--is assertive. But the decisions Gertrude does make eventually lead to her death and the downfall of others as well.   Ã‚  Ã‚  Ã‚  Ã‚   We first realize in Act I, Scene 2 that poor judgment is her major character flaw. As the mother of a grieving son, Gertrude should have been more sensitive to Hamlet's feelings. Instead, less than two months after King Hamlet's death, Gertrude remarries Claudius, her dead husband's own brother. Gertrude should have realized how humiliated Hamlet would feel as a result, because at that time it was considered incestuous for a widow to marry her husband's brother. There is also jealousy on the part of a son, who feels that his mother should be giving him more attention during the mourning period. Gertrude is not in touch with her own son's feelings to see why he is angry. Hamlet expresses this outrage during his first soliloquy: O, most wicked speed, to post With such dexterity to incestuous sheets! (I.ii 156-157) Gertrude is shown to be a loving mother but a parent who cannot read into her sons's behavior. When answering Hamlet, she says that it is common for all men to die, but this is not just any man who has died, she should realize; it's Hamlet's own father! Also, when Gertrude asks Hamlet:   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   If it be, Why seems it so particular with thee? (I.ii 74-75) she means to calm him down, but the word "seems" only makes Hamlet more suspicious. She fails to realize that in his sensitive mood, the word "seems" will give Hamlet the ... ... him! But she finally has to admit to herself that Claudius is guilty of murdering old Hamlet and of trying to murder Hamlet. When she warns Hamlet not to drink the wine, she again is showing compassion for her son and her wish to protect him from danger.   Ã‚  Ã‚  Ã‚  Ã‚   In other words, the play's last scene summarizes Gertrude's two sides. As a mother, she means well and does have concern for her son but her bad decisions and failure to judge people correctly are a major cause of the tragedy. If Gertrude had been a different kind of person, many of the deaths might not have happened.    List of Works Cited Bradley, A.C. Shakespearean Tragedy. New York, 1965. Cohen, Michael. "Hamlet" in My Mind's Eye. Athens (Georgia), 1980. Coyle, Martin, ed. New Casebooks: Hamlet. New York, 1992. King, Walter N. Hamlet's Search for Meaning. Athens (Georgia), 1982-.