Normative Ethical Theories

NORMATIVE ETHICAL THEORIES Objective †¢ Discuss the normative ethical theories L2: Normative Ethical Theories Beliefs about how people should behave can be classified into at least 2 major categories: Teleological theories (Consequentialism) Right actions are those that produce the most or optimize the consequences of one’s choices. Behaviour is ‘ethical’ if it results in desirable behaviour 1. 2. 3. 4. Ethical egoism Ethical elitism Ethical parochialism Ethical universalism Deontological theories (Duty and Rights) Duties are set down as rules which must be followed. Rights are behaviours that a person expects of others.Actions are intrinsically right or wrong regardless of the consequences which they produce. 1. Theological ethics 2. Rationalism 3. Social contract theory Ethical Egoism †¢ Based on the belief that people should act in a way that maximises the ‘good’ of the person making the decision. – For e. g. ethical egoists would not stop to help the victim of a road accident if that would make them late for a dinner reservation. They are not concerned with rules or accepted behaviour but behave in a way which is in their own interest. †¢ Hedonism: Ethical behaviour for hedonist would be that which gratifies a desire for pleasure and minimises pain.Ethical Egoism †¢ Adam Smith: – Advocated the pursuit of maximum self-interest. – Believed that such a policy pursued by individuals would lead to the maximisation of society’s interest. – An invisible hand restrained the individual from behaviour that would damage the interests of society. †¢ Milton’s Friedman’s Restricted Egoism: – â€Å"There is one and only one social responsibility of business – to use its resources and engage in activities designed to increase its profits so long as it stays within the rules of the game, which is to say, engages in open nd free competition without decept ion or fraud†. – Suggests that the behaviour of individuals seeking to maximise their selfinterest should be constrained by the law and the conventions of competition and fair play. – Would not allow breaking the law or the violation of accepted codes of behaviour in pursuing self-interest. Ethical elitism †¢ Suggests that society is stratified and that ethical behaviour should maximise the interests of only the top stratum or the elite. Examples: – (a) Sending thousands of soldiers to their deaths in a battle would be ethical behaviour if it improved the general’s reputation, – (b) The dismissal of a ‘mere’ accounts clerk to protect the reputation of the accountant would be regarded as ethical behaviour by a society that subscribed ethical elitism. Ethical parochialism †¢ Assumes that ethical behaviour should protect the interest of the individual’s ‘in-group’. – The ‘in-group’ c ould be the individual’s family, friends, professional associates, religion, gender, etc. Ethical parochialism would regard lying to protect a family member as ethical behaviour. Similarly preferring as employees former students from the employer’s old school. Ethical universalism (John Stuart Mill’s utilitarianism) †¢ Suggests that ethical behaviour should be concerned with the good of all people and that individuals are all of equal value. †¢ Any behaviour which pursues the interests of an individual at the expense of others would be unethical. †¢ Mill modified Bentham’s theory. Bentham argued that when individuals seek to maximise their utility, the community’s utility is also maximised.Mill’s greatest happiness principle meant that an individual should not act to maximise personal utility but the utility of the community as a whole. Ethical universalism (John Stuart Mill’s utilitarianism) †¢ Moral principle of utilitarianism: Persons ought to act in a way that promotes the maximum net expectable utility, that is, the greatest net benefits or the lowest net costs, for the broadest community affection by their actions. †¢ An extreme example: This theory would accept an individual being killed to save the lives of many others.Although the individual who was killed suffered a considerable loss of utility, the increase in the utility of those who survived more than compensated for that loss. †¢ Mill’s utilitarianism is regarded as the most acceptable of the teleological theories – replaces blatant self-interest. Theological ethics †¢ Relies on religion, where rules must be followed as set down, as established by God. – It is God’s command that we should behave in certain ways. Conforming to God’s rules is ethical. – It provides a powerful set of duties for people. Strictest interpretation: requires compliance with God’s rules rega rdless of the circumstances or consequences. – However, faith or beliefs are not universal, with many different religions and varying degrees of faith with each religion and interpretation. Rationalism Immanuel Kant †¢ Sought a simple maxim based on a reason or rationality that would provide a rule for a general duty which would override all others. He suggested the categorical imperative as a universally valid ethical law, i. e. †¢ Act as if the principle from which you act were to become through your will a universal law of natureImmanuel Kant †¢ First Maxim Note: Categorical imperative – it is absolute and does not allow for any exceptions Maxim – is an implied general principle underlying a particular action. †¢ The categorical imperative is a philosophical formulation of the Christian Golden Rule: ‘Do unto others as you would have them do unto you. ’ Thus to decide whether a contemplated action is ethical, the categorical im perative must be applied to that action. For e. g. a person who is about to break a promise must ask, ‘Would I desire a law which says that everybody may break promises if they so choose? If the answer is ‘No’, then the proposed action is unethical. †¢ Act so that you treat humanity whether in your own person or in that of another, always as an end and never as a means only Immanuel Kant Second Maxim †¢ People should not be ‘used’ to achieve an end no matter how worthy that end may appear to be. The end does not justify the means. †¢ Kant proposed that applying these maxims to every proposed behaviour would lead to ethical behaviour. †¢ Kant strongly implies that perfect duties are always obliged to be followed such as telling the truth or keeping a promise,William Ross’ Prima Facie Obligation †¢ Ross, in contrast to Kant, refused to accept these duties as absolute or prevailing without exception. †¢ Argues that th ey are prima facie duties which means that they are moral imperatives that should apply most of the time under normal circumstances. †¢ A prima facie obligation is a conditional one that can be superceded by a more important, higher obligation, usually under very exceptional circumstances. William Ross’ Prima Facie Obligation Ross’ Seven Basic Moral Duties on Moral Agents †¢ One ought to keep promises and tell the truth (fidelity). One ought to right the wrongs that one has inflicted on others (reparation). †¢ One ought to distribute goods justly (justice). †¢ One ought to improve the lot of others with respect to virtue, intelligence, and happiness (beneficence). †¢ One ought to improve the lot of others with respect to virtue and intelligence (self-improvement). †¢ One ought to exhibit gratitude when appropriate (gratitude). †¢ One ought to avoid injury to others (non-injury). Social contract theory †¢ Assumes that there is a s ocial contract between the individual and the state which requires both to perform certain duties and gives to both certain rights. A ‘social’ contract is an unwritten agreement based on custom and accepted without dissent. †¢ A failure to perform the duties implied by the social contract would be unethical behaviour. It suggests fairness and equality, and relies on cooperation. – For e. g. by observing the road rules, one surrenders certain personal liberties in the hope of receiving safe road-driving conditions in return. – Another e. g. : If society wishes to receive well organised and skilful professional services, it must be prepared to relinquish a certain degree of autonomy and grant professionals special privileges of autonomy and power in return.

Ethnic Group Of Bangladesh Essay

FIRST OF ALL I LIKE TO SHOW GREAT RESPECT TO OUR ALMIGHTY FOR GIVING ME AN ABILITY TO CARRY ON THIS TYPE OF ASSIGNMENT ON THE WAY TO COMPLETION AND FINALIZATION TO MY SUCCESS. THEN I WOULD LIKE TO THANK OUR HONORABLE TEACHER SHAMSHAD CHOWDHURY FOR GIVING ME THE ACTUAL IDEAS AND CLUES FOR THE ASSIGNMENT. ESPECIALLY THANKS TO THE AUTHORITY OF SHANTO-MARIAM UNIVERSITY OF CREATIVE TECHNOLOGY FOR SELECTING THIS KIND OF SUBJECT THAT REALLY WOULD BE A PIONEER STEP ON OUR FUTURE AND TO MAKE A GREAT PLAN FOR THE FURTHER ACTIVITIES AND TO THE NEAR NEXT 1 | P a g e Ethnic Group Of Bangladesh. 1. Introduction : BANGLADESH IS QUITE RICH IN ETHNIC CULTURE. THERE ARE ABOUT THIRTY-FIVE ETHNIC COMMUNITIES LIVING IN DIFFERENT PARTS OF THE COUNTRY. THE MAJOR ETHNIC COMMUNITIES ARE CHAKMA, MURMA, GARO, SANTAL, HAJONG, TIPRA, KHASI, MURANG, SHENDHU, PANKO ETC. THEY STRUGGLE TO MAINTAIN THEIR LIFE STYLE, CULTURE AND PROTECT DISTINCT RELIGIOUS BELIEFS FROM THE INFLUENCE OF THE DOMINANT CULTURE AND RELIGIONS. IN THE NORTH AND NORTHWESTERN BELT OF BANGLADESH A NUMBER OF ETHNIC COMMUNITIES LIVE WHO STILL HAVE TO STRUGGLE HARD TO SUSTAIN THEIR ORIGINAL CULTURE AND TRADITIONAL HERITAGE. THE ADIVASIS IN THIS REGION COMPRISES OF SEVERAL GROUPS SANTAL, ORAON, MUNDA, MAHALI, MAHATO, MALPAHARA ETC. AMONG THE ETHNIC PEOPLE IN THE NORTH AND NORTHWESTERN BELT OF BANGLADESH SANTALS ARE LARGEST IN NUMBER. BUT THERE IS NO ACCURATE AND RELIABLE STATISTICS REGARDING THEIR ACTUAL POPULATION. THERE IS ALSO A GREAT DIFFERENCE BETWEEN THE OFFICIAL AND UNOFFICIAL FIGURES AND ESTIMATES. ACCORDING TO THE GOVERNMENT CENSUS OF 1991, THE ADIVASI POPULATION WAS ESTIMATED 3,14,337 IN 16 ADMINISTRATIVE DISTRICT OF THE RAJSHAHI DIVISION. BUT AS CLAIMED BY AN INDIGENOUS COMMUNITY LEADER, BADLA ORAON OF DINAJPUR ADIVASI ACADEMY, THE. NUMBER OF INDIGENOUS PEOPLE IN RAJSHAI DIVISION WAS 3,222,000 WAY BACK IN 1984. A SURVEY REPORT REVEALS THAT THE TOTAL POPULATION OF SANTAL IS 143932 IN DINAJPUR, RAJSHAHI, BOGRA, PABNA AND SOME OTHER AREAS OF BANGLADESH. ACCORDING TO THE OTHER SOURCES, THE TOTAL NUMBER OF SANTALS ARE MUCH HIGHER THAN ESTIMATED. MOST OF THE SCHOLARS ALSO QUESTIONED THE AUTHENTICITY OF THE NUMERICAL DATA. IN THEIR OPINION, THE CENSUS TAKES LANGUAGE AS THE BASIS FOR IDENTIFYING ANY PERSON AS BENGALI OR INDIGENOUS. THEY HAVE ALSO ALLEGED THAT THE EXISTING POLICY IS TO SHOW THE NUMBER LOWER THAN THE ACTUAL NUMBER. 2 | P a g e. Ethnic Group Of Bangladesh 2. Historical Background of the Santals SINCE HOW LONG THE SANTALS LANDED IN THE TERRITORY OF PRESENT BANGLADESH, IS NOT PRECISELY KNOWN. SOME BELIEVE THAT THE KHERWARS REACHED THE LAND OF BENGAL IMMEDIATELY AFTER THE FIRST CLASHES WITH THE INVADING ARYAN TRIBES (2500 B. C. ). WITH EVERY PROBABILITY THE SANTALS LANDED IN BANGLADESH WITH THEIR ACTUAL ETHNIC IDENTITY, NOT AFTER 1000 B. C. IT IS PROBABLE THAT THE SANTALS SCATTERED THROUGHOUT BENGAL AT THE TIME OF THE MUSLIM INVASION OF THIS REGION DURING THE LAST DECADES OF THE TWELFTH CENTURY OR AT THE BEGINNING OF THIRTEENTH CENTURY. IN THE WORDS OF FR. LUIZI PUSSETTO: â€Å"THE SANTALS RETIRED PROGRESSIVELY TOWARD MORE CALM REGIONS OR WHERE IT WAS MORE EASY TO DEFEND [THEMSELVES] FROM THE INVADERS†¦ † IN LATER TIMES, WITH THE HISTORIC SANTAL REVOLUTION IN 1855 UNDER THE BRITISH COLONIAL RULE IN THE INDIAN SUBCONTINENT, WHEN 30,000 THOUSAND SANTALS ARE BELIEVED TO HAVE BEEN KILLED, IT IS BEYOND ANY DOUBT THAT MANY OF THE SANTALS WERE DISPERSED INTO DISTANT LANDS AND GEOGRAPHICALLY ISOLATED TERRITORIES. MANY OF THEM EVEN CROSSED THE RIVER GANGES AND END UP IN THE EAST, THE PART OF PRESENT BANGLADESH. MANY THINK THAT THE EARLY SANTALS CAME TO NORTH BENGAL IN SEARCH FOR JOB OPPORTUNITIES, ESPECIALLY WHEN THE RAILWAY TRACKS WERE UNDER CONSTRUCTION during the British rule in the second half of the 19th century. This may be one of THE REASONS THAT MOST SANTALS IN BANGLADESH ARE FOUND SETTLING ON BOTH SIDES OF THE RAILWAY LINES FROM NORTH TO SOUTH. 2. 1 THE NAME â€Å"SANTAL†: REGARDING THE NAME SANTAL, OPINIONS DIFFER AMONG THE SCHOLARS. FOR SKREFSRUD, THE NAME SANTAL IS A CORRUPTION OF SAONTAR, AND WAS ADOPTED BY THE TRIBE AFTER THEIR SOJOURN FOR SEVERAL GENERATIONS IN THE COUNTRY AROUND SAONT IN MIDNAPUR. W. B. OLDHAM OPINED THAT SANTAL IS AN ABBREVIATION OF SAMANTAWALA, WHICH HAS ITS ETYMOLOGY FROM SANSKRIT SAMANTA, ANOTHER NAME GIVEN TO THE COUNTRY AROUND SAONT. O’MALLEY IS OF THE OPINION THAT SANTAL IS AN ENGLISH FORM ADOPTED FROM HINDI WHICH CORRESPONDS WITH THE FORM SAOTAL USED BY THE BENGALI SPEAKING PEOPLE. MOST ANTHROPOLOGISTS AGREE THAT SANTAL IS A NAME GIVEN TO THIS TRIBE BY NON-SANTALS. HOWEVER, SANTALS PREFER TO CALL THEMSELVES HOR MEANING â€Å"HUMAN BEING OR PERSON. † FOR THE SANTALS THE CONCEPT HOR BEARS A RICH CONNOTATION TO MEAN A PERSON WITH QUALITIES OF INTELLECT, OF KNOWLEDGE, OF WISDOM; THEY REFER THEMSELVES AS A TRIBE WITH DIGNITY AND FULL HUMAN POTENTIALITY. THE SANTALS ARE PROUD OF THEIR IDENTITY THAT DEFINES THE TRAITS OF SOLIDARITY AND UNIQUENESS AS A GROUP. 3 | P a g e Ethnic Group Of Bangladesh 2. 2 ORIGIN, RACE, AND LANGUAGE: AS TO THE â€Å"ORIGIN† OF THE SANTALS, VERY LITTLE IS KNOWN FOR CERTAIN. THE SANTALS HAVE NO RECORDED HISTORY. LIKE OTHER ANCIENT SOCIETIES, SANTALS HAVE TRIED TO EXPLORE THE MYSTERIES OF CREATION, HISTORY AND LIFE BY MEANS OF MYTHS AND LEGENDS. FOLLOWING THE ANTHROPOLOGICAL DATA, SOME AUTHORS CLASSIFY SANTALS AS PRE-DRAVIDIAN AND OTHERS AS PROTO-AUSTROLOIDS; AND OTHERS AS ABORIGINALS OF THE NORTHWEST. THUS, THE OPINIONS IN THIS RESPECT ARE VERY DISCORDANT. THE SANTALS DO HAVE THEIR OWN MYTHOLOGY OF CREATION AND MANY BELIEVE THAT THEY ALL HAVE COME FROM PILCU HARAM AND PILCU BUDHI, WHICH IS LIKE ADAM AND EVE IN THE BIBLE. SANTALI IS THE MOTHER TONGUE SPOKEN BY THE SANTALS. IT IS A MUNDA LANGUAGE OF THE KHERWAR GROUP THAT BELONGS TO THE MUNDA-MON-KHMER OR ‘AUSTRO-ASIATIC’ SUB-FAMILY. BUT THERE ARE OTHER DIFFERENT OPINIONS ON THIS TOO. ACCORDING TO N. PRASAD, â€Å"SANTALI IS THE RICHEST DIALECT AMONG ALL THE TRIBAL DIALECTS OF BIHAR. † 2. 3 GEOGRAPHICAL LOCATION: IN BANGLADESH, THE SANTALS ARE FOUND MOSTLY IN NORTH BENGAL (NORTHERN PART OF BANGLADESH) ESPECIALLY IN THE THEN GREATER DISTRICTS OF DINAJPUR, RANGPUR, BOGRA, AND RAJSHAHI. ACCORDING TO THE CENSUS OF 1881, THE SANTALS RESULTED PRESENT IN THE DISTRICT OF KHULNA, PABNA AND CHITTAGONG IN THE SOUTH. MANY SAY THAT THE SANTALS, WHO ARE IN SYLHET, ARE THE ONES WHO MIGRATED FROM THE DISTRICTS MENTIONED ABOVE AND CAME HERE MAINLY TO WORK IN THE TEA GARDENS AS LABORERS. IN SHORT, THE SANTALS OF BANGLADESH ARE ALMOST ALL DERIVED FROM THOSE EMIGRATED FROM THE SANTAL PARGANA IN INDIA AND NOTHING DISTINGUISHES THEM FROM THOSE WHO ARE STILL LIVING THERE, WITH THE EXCEPTION, PERHAPS OF THE USE OF BANGLA WORDS THAT ARE SANTALIZED. IN RECENT TIMES SOME OF THE BANGLADESHI SANTALS ALSO STARTED GOING ABROAD TAKING EMPLOYMENT OPPORTUNITIES. 4 | P a g e Ethnic Group Of Bangladesh 3. THE WORLDVIEW THE SANTALS ARE SIMPLE AND UNSOPHISTICATED PEOPLE. LIKE ANY OTHER PEOPLE, THE SANTALS HAVE DEVELOPED THEIR OWN WORLDVIEW, A SYSTEM SUITED TO DEAL WITH THE BASIC PROBLEMS OF LIFE AND ITS MEANING. THEY HAVE PERCEIVED THE ENIGMA AND THE BASIC DICHOTOMY OF HUMAN EXISTENCE—LIFE AND DEATH, GOOD AND EVIL FROM THEIR OWN PERSPECTIVE. FOR THE SANTALS, LIFE, HEALTH, WEALTH, PROSPERITY, HAPPINESS, TRIBAL SOLIDARITY, RELIGIOUS BELIEF, MORES, ETC., ARE â€Å"GOOD†; AND DEATH, ILLNESS, POVERTY, MISFORTUNE, INJURY ETC. ARE â€Å"EVIL†. THEIR RELIGIOUS EXPERIENCES IS MEDIATED THROUGH THEIR CULTURE AND ARE EXPRESSED IN TERMS OF SYMBOLS, METAPHORS, MYTH, LEGENDS, FOLKLORE, SONGS, CULT, RITUALS AND SO ON. THE Santals consider Th kur Jiu ? (Life Giver) or Cando Baba (Sun Father) or Marang BURU (GREAT MOUNTAIN) AS THE SOURCE OF ALL â€Å"GOOD†; WHILE IT IS THE â€Å"EVIL EYE†, THE â€Å"evil mouth† and the b ric’ bonga ? or malevolent spirits who cause harms in human LIFE. THEREFORE, WHILE ACKNOWLEDGING THE SUPREME BEING, THEY ALSO PROPITIATE THE. BONGA IN AN ATTEMPT TO SOLVE THE PROBLEMS OF SUFFERING, SICKNESS, AND OTHER CRISIS. ALL THESE QUITE OFTEN LEAD THEM TO SUPERSTITIOUS BELIEFS AND GIVE RISE TO PROMINENCE OF THE FEAR OF THE BONGA. FOR THE SANTALS EVERY NEWBORN CHILD COMING FROM THE INVISIBLE AND SHADOWY WORLD NEEDS TO BE PURIFIED, IDENTIFIED AND INTRODUCED TO THE SANTAL SOCIETY. MUCH OF SUCH REALITIES ARE EXPRESSED THROUGH THE RITUAL CEREMONIES PERFORMED AFTER A CHILD IS born. The ritual of the janam ch ti r? ? (birth purification and name-giving ritual) is ONE EXAMPLE WHERE THESE ASPECTS ARE ENACTED THROUGH BATHING, SHAVING THE HEAD OF. THE BABY, DIVINING OF ARWA RICE (UNBOILED RICE) GRAINS AND WELCOMING OF THE BABY BY THE COMMUNITY. THE DEATH PURIFICATION CEREMONIES LIKE FUNERAL RITES OF BHANDAN, OR MORA KARAM (AFTER-DEATH CELEBRATION) PROVIDE FURTHER DETAILS OF THE SANTAL-BELIEF SYSTEM THAT THE DEAD PERSON GOES BACK TO THE SAME SPIRIT-WORLD OF LIFE FROM WHERE HE/SHE HAD COME AS A BABY AND REMAINS DEFILED AND DEFILING, FOR WHICH REASON NOT ONLY THE FAMILY THAT NEEDS PURIFICATION, BUT THE VERY RETURN OF THE DECEASED. PERSON TO ITS ORIGINAL STATE OR SHADOWY-WORLD IS ALREADY DEFILING BECAUSE IT IS A TRIBELESS-STATE, CONDEMNED AND SINFUL STATE AND BECAUSE IT HAS BEEN CREATED FOR THE PUNISHMENT OF THE SINS OF GREED AND PRIDE. HENCE, THE DECEASED PERSON NEEDS TO BE BROUGHT BACK 5 | P a g e Ethnic Group Of Bangladesh SPIRITUALLY TO HIS/HER OWN FAMILY AND IS INSTALLED AS AN INVISIBLE MEMBER AS HAPRAM (ANCESTOR). THE DECEASED, ALTHOUGH INVISIBLE, REMAIN A PERMANENT MEMBER OF THE FAMILY AND ARE REMEMBERED AND RESPECTED DURING ALL THEIR FAMILY OCCASIONS. THE SANTALS BELIEVE THAT â€Å"WHEN [A] HUMAN BEING BECOMES PERFECTLY FREE FROM ALL GREED AND PRIDE THIS STATE WILL BE REMOVED AND THAT WILL BE THE NEW CREATION, WHICH IN CHRISTIANITY MAY BE COMPARED WITH THE STATE OF SALVATION. FOR THE SANTALS, THERE IS NO CLEAR DISTINCTION BETWEEN THE SACRED AND THE PROFANE, RELIGIOUS AND NON-RELIGIOUS, SPIRITUAL AND THE MATERIAL AREAS OF LIFE. ANIMALS AND THE MATERIAL WORLD ARE AT THE DISPOSAL OF HUMAN BEINGS FOR THEIR SELF-PRESERVATION AND WELL-BEING. MOREOVER, SANTAL-LIFE IS CLOSELY RELATED TO NATURE AND TO THE WHOLE OF CREATION. LAND AND FOREST REMAIN UNITED WITH SANTAL-IDENTITY AND ARE VERY MUCH REFLECTED IN THEIR LIVES, LOVE, POETRY, SONGS, DANCE AND MUSIC. THE SANTALS, FOR EXAMPLE, ADDRESS TO THE â€Å"SUPREME BEING† AS CANDO BABA (SUN FATHER) AND THE STARS. TOO HAVE DIFFERENT NAMES. ACCORDING TO ARCHER, â€Å"ALTHOUGH FIELDS, HOUSES, MEN AND WOMEN SEEM TO CONSTITUTE A SANTAL VILLAGE, SANTALS REGARD THEM AS AT MOST A PORTION OF THEIR TOTAL WORLD. † 6 | P a g e Ethnic Group Of Bangladesh 4. THE SANTALS IN THEIR SOCIO-CULTURAL REALITIES 4. 1 THE SANTAL-VILLAGE: THE SANTAL VILLAGE IS A PATTERN OF SANTAL LIVING AND IT IS THE MOST TRADITIONAL AND ANCIENT INSTITUTION, WHICH CRYSTALLIZES THE WHOLE SYSTEM OF SOCIAL, POLITICAL, AND RITUAL STRUCTURES. IT COMES INTO EXISTENCE THROUGH THE SPECIAL DISPENSATION OF THE BONGA AND IS SANCTIFIED BY THEIR BLESSINGS. THE PRESENCE OF. DIFFERENT CLANS IN A VILLAGE DEMONSTRATES THE BEAUTY OF A COMMUNITY LIVING AND OBVIOUSLY THE DEMOCRATIC CHARACTER OF THE VILLAGE ADMINISTRATION ITSELF IS A SIGN OF INCREDIBLE RICHNESS OF THE SANTAL SOCIETAL DEALING AND LIVING. A SANTAL VILLAGE IS DEMARCATED WITH AN IMPLICIT BOUNDARY SO THAT IT MAY REMAIN FREE FROM OUTSIDE INTERFERENCE OF EVIL SPIRITS. THE SANTALS BELIEVE THAT QUARRELS AMONG FAMILIES AND GROUPS IN THE VILLAGE, NATURAL CALAMITIES, SICKNESS, EPIDEMICS, ETC. , ARE CAUSED BY LACK OF BALANCE BETWEEN THE FORCES OF GOOD AND EVIL. 4. 2 SOCIAL STRUCTURE OF SANTAL VILLAGE: THE PRIMARY FEATURE OF EVERY SANTAL. VILLAGE IS THE â€Å"MANJHI COUNCIL† OR THE VILLAGE COUNCIL HEADED BY A MANJHI (HEADMAN). THE VILLAGE COUNCIL IS THE REPRESENTATIVE BODY OF THE COMMUNITY CONSISTING OF SEVEN OFFICIALS, NAMELY: MANJHI, PARANIK (A DEPUTY HEADMAN), JOG MANJHI (AN OVERSEER OF THE VILLAGE ON MORAL ISSUES), JOG PARANIK (ASSISTANT TO JOG MANJHI), GODET’ (A MESSENGER), NAEKE (A village priest), and his assistant is Kud m Naeke?. These OFFICIALS IN FACT ARE THE SERVANTS, NOT THE MASTERS OF THE village and their role is purely functional. The M njhi? remains as the overall LEADER OF THE VILLAGE COUNCIL AND PRESIDES OVER THE VILLAGE MEETING BUT WITH THE. ACCEPTED PRINCIPLE THAT NO ONE OVERRULES ANY ONE ELSE. THE FUNCTIONS OF THE COUNCIL ON THE OTHER HAND, ARE CATEGORICALLY DIVIDED AMONG THE MEMBERS IN ORDER TO AVOID ANY OVERLAPPING. THE COUNCIL MEMBERS PERFORM THEIR FUNCTIONS IN ACCORDANCE WITH THEIR TRIBAL CUSTOMS AND TRADITIONS. THE PATTERN OF THE VILLAGE GOVERNANCE OF THE SANTALS IS MOSTLY DEMOCRATIC IN CHARACTER LIKE ANY OTHER DEMOCRATIC INSTITUTION. HOWEVER IN PRESENT TIME, WITH THE INTRODUCTION OF THE GOVERNMENT-SPONSORED UNION PARISAD (LOCAL ADMINISTRATIVE COUNCIL) THE SOCIAL CONTROL OF THE TRADITIONAL m njhi ? council of the Santals is mostly undermined. 7 | P a g e Ethnic Group Of Bangladesh FOLLOWING THE PATRIARCHAL PATTERN, THE MANJHI (LEADER) OF THE VILLAGE FOR THE SANTALS, IS ALWAYS A MALE. THE TITLE OF THE MANJHI IS GENERALLY HEREDITARY AND IT IS PASSED ON PATRILINEALLY. NOW-A-DAYS, THE MALE MEMBERS OF THE VILLAGE MAY ELECT OR EVEN SELECT THEIR OWN HEADMAN UPON COMMON CONSENSUS. THE TERM OF OFFICE IS INDEFINITE BUT CAN BE ALTERED BY GENERAL AGREEMENT ACCORDING TO THE NEED. ALTHOUGH THE OFFICE OF THE HEADMAN IS VOLUNTARY AND HONORARY IN NATURE, THE MEMBERS OF THE MANJHI COUNCIL ARE RESPONSIBLE TO THE COMMUNITY FOR THE SMOOTH RUNNING OF THE VILLAGE PARTICULARLY FOR SOCIAL MATTERS. 4. 3 THE CLANS: SANTALS ARE ENDOGAMIC AS A PEOPLE BECAUSE THEY CANNOT GET MARRIED OUTSIDE THEIR TRIBE, BUT THEY ARE EXOGAMIC AS CLAN BECAUSE THEY CANNOT BE married between the same clan (p ris? ). Traditionally the Santals used to have FOSTERED A TOTAL OF TWELVE CLANS BUT UNFORTUNATELY IN THE COURSE OF HISTORY ONE HAS BEEN MISSING. THE CLANS ARE: 1) BASKEY, 2) BESRA, 3) CORE, 4) HASDAK’, 5) Hembrom, 6) Kisku, 7) Marandi, 8) Murmu, 9) P uria, 10) Soren, 11) Tudu, and ? 12) BEDEA (THE LOST ONE). MAJOR FUNCTIONS OF THE CLANS ARE TO REGULATE MARRIAGE, INHERITANCE, SUCCESSION AND AFFILIATION (ALI 1988; ALSO HOSSAIN 2000). ONE BECOMES A CLAN MEMBER BY BIRTH. IT IS SAID THAT THESE CLANS ARE HIERARCHICALLY ORDERED ON THE BASIS OF OCCUPATION, LIKE: Kisku raja (king), Marandi Kipis r ? (wealthy or richer), Murmu Th kur ? (priest), Soren Sip hi ? (warrior), Tudu M nd ri ? ? ? (musician), and so on and so forth. HOWEVER, ACCORDING TO THE RESEARCHER, THESE OCCUPATIONAL HIERARCHIES OF STATUS DO NOT HAVE ANY IMPACT ON THE SANTALS IN DAILY LIVES. 4. 4 FAMILY AND MARRIAGE: FAMILY IS THE PRIMARY UNIT OF HUMAN SOCIETY. THE FAMILY AMONG THE SANTALS CAN BE TERMED AS OF BIOLOGICAL, JOINT, AND EXTENDED. A. HUSBAND, HIS WIFE AND THEIR UNMARRIED CHILDREN FORM PART OF THE BIOLOGICAL OR NUCLEAR FAMILY. A HUSBAND, HIS WIFE AND HIS MARRIED AND UNMARRIED SONS AND DAUGHTERS AND SOMETIMES HIS OLD PARENTS, BROTHER AND HIS FAMILY FORM PART OF THE JOINT FAMILY OR EXTENDED FAMILY TYPE. ACCORDING TO THE SANTALS, MARRIAGE IS AN UNION BETWEEN A MAN AND A WOMAN, WHICH IS SOCIALLY RECOGNIZED; CULTURALLY AND RELIGIOUSLY IT ALLOWS THE COUPLE TO LIVE IN A FAMILY. A SANTAL MARRIAGE CAN BE DESCRIBED ALSO AS A LEGAL TRANSFER OF DEPENDENCY OF THE 8 | P a g e Ethnic Group Of Bangladesh BRIDE, FROM HER FATHER’S FAMILY TO THE GROOM’S FAMILY. BY THIS TRANSFER, THE GROOM’S FAMILY DOES NOT ONLY ASSUME GUARDIANSHIP BUT ALSO ASSUMES CONTROL OVER ALL HER AFFAIRS. THROUGH MARRIAGE THE BRIDE LOOSES HER PATERNAL LEGAL IDENTITY AND ACQUIRES THE IDENTITY OF THE GROOM’S FAMILY. IN THE INSTITUTIONAL SENSE, MARRIAGE IS THE PARTNERSHIP BETWEEN A MAN AND A WOMAN REGULATED BY CUSTOMARY LAWS THAT ENHANCE LEGAL UNION BETWEEN THE SEXES AND DEFINE THE PROCEDURES FOR ESTABLISHING THE HUSBAND-WIFE RELATION, THE RECIPROCAL OBLIGATIONS AND THE ACCEPTED RESTRICTIONS UPON ITS PERSONNEL. AS TO THE ORIGIN AND INSTITUTION OF MARRIAGE, THE SANTALS BELIEVE THAT THE CREATOR. HIMSELF HAS ESTABLISHED MARRIAGE. THAT IS, THE THAKUR JIU WHO CREATED THE FIRST HUMAN PAIR (PILCU HARAM AND PILCU BUDHI) HAS ALSO INSTITUTED MARRIAGE. ALTHOUGH THERE ARE SOME INSTANCES OF POLYGAMY, MONOGAMY IS THE NATURE OF MOST SANTAL MARRIAGES. BESIDES SERVING SEXUAL NEEDS AND PROCREATION OF HEIRS, A SANTAL MARRIAGE HAS ALSO OTHER PURPOSES, SUCH AS COMPANIONSHIP, FORMATION OF FAMILY, ECONOMIC SECURITY, COOPERATION IN THE FAMILY ENTERPRISE, SOCIAL AND PSYCHOLOGICAL SECURITY, ETC. THUS, SANTAL MARRIAGE IS NOT ONLY BETWEEN TWO PERSONS OF OPPOSITE SEX BUT IT ALSO BECOMES A BOND OF UNION BETWEEN TWO FAMILIES, TWO VILLAGES, AND. ALSO INFLUENCES THE CIRCLE OF RELATIONSHIP AMONG THE RELATIVES. M. A. JALIL MENTIONS FOUR TYPES OF MARRIAGE AMONG THE SANTALS IN BANGLADESH. THESE ARE: 1) DANGWA BAPLA (CONTACT MARRIAGE), 2) ANGIR BAPLA (LOVE MARRIAGE), 3) OR BAPLA (FORCE MARRIAGE), AND 4) ITUT’ BAPLA (TACTICAL MARRIAGE). MOREOVER, SANTALS DO HAVE EXCEPTIONS ESPECIALLY IN THE CASE OF MARRIAGE BETWEEN CANDIDATES OF THE SAME CLAN. FOR EXAMPLE, WHEN THE MARRIAGE OF A YOUNG COUPLE OF THE SAME CLAN FOR A VALID REASON BECOMES NECESSARY, AND CONSANGUINITY OR AFFINITY DOES NOT PREVENT IT, THEY APPLY A JURIDICAL PRETENSE. IN SUCH CASE, AN ELDERLY COUPLE OF A DIFFERENT CLAN, ADOPTS THE BRIDE AS THEIR DAUGHTER THROUGH A SIMPLE RITUAL CEREMONY AND GIVES THE PROPER NAME TO HER. 4. 5 ANNUAL FESTIVALS AND CEREMONIES: THE SANTAL SOCIETY IS MARKED WITH FEASTS, FESTIVALS AND RITUAL CELEBRATIONS. ONE OF THE TERMS OFTEN used by the Santals is r sk? ? meaning happiness, or joy, WHICH IS NOT ONLY DEAR TO THEIR HEARTS BUT IS PART AND PARCEL OF THEIR LIFE. THUS, WE FIND DANCING AND SINGING HAVE A VERY IMPORTANT ROLE AT EVERY FESTIVAL OCCASION. IT BRINGS A SANTAL TO FORGET WORRIES AND STRESSES OF HIS OR HER 9 | P a g e. Ethnic Group Of Bangladesh DAY-TO-DAY LIFE. IN THE SOCIAL LIFE OF THE SANTALS, FEASTS AND FESTIVALS HAVE GREAT SIGNIFICANCE FOR THESE ARE THE LIVING EXPRESSION OF THE DEEP ASPIRATION OF JOY AND HAPPINESS, AND ALSO DEMONSTRATE THE FEELING OF COMMUNITY AND SOLIDARITY INTEGRATED AS PART OF THE NATURE OF THE SANTALS. MANY OF SUCH CHARACTERISTICS ARE EXPRESSED IN SONGS, MUSIC AND IN DANCE. IN FACT, THE SANTALS DON’T GIVE ANY SPACE TO INDIVIDUALISM AND IT IS REALLY DURING THE FEASTS AND FESTIVALS THAT AN INDIVIDUAL REALIZES HIMSELF OR HERSELF IN THE COMMUNITY AND HIS OR HER FUTURE ROLE IN THE LIFE OF THE COMMUNITY. ALTHOUGH, MOST OF THESE FESTIVALS SEEMINGLY APPEAR AS MERE GATHERING OF CLOSE FRIENDS AND RELATIVES, INDIVIDUALS OF THE SAME SUB-CLAN OR THAT CONCERN ONLY THE INHABITANTS OF A VILLAGE; YET, THERE ARE ALSO OCCASIONS THAT INVOLVE MORE VILLAGES, AS IT USUALLY HAPPENS ON THE OCCASION OF MARRIAGE WHEN PARTICIPATION IS MOSTLY UNANIMOUS. IN ANY OF THESE FEASTS AND FESTIVALS, THERE ARE CERTAIN RITES AND RITUALS BEING FOLLOWED OFTEN ACCOMPANIED BY SIMPLE OFFERING AT THE CENTER. ABLUTIONS AND UNCTION OF OIL, THE USE OF VERMILION TO MARK THE SACRIFICIAL VICTIM AND EVEN BEING USED BY THE PARTICIPANTS, BEARS A GREATER SIGNIFICANCE. IN FACT, SOME OF THESE FESTIVAL PERFORMANCES CONSIST OF SOME SORT OF WORSHIP OR FOLK CULTS. FROM THE RITES AND FESTIVALS OF THE SANTALS, IT IS QUITE CLEAR THAT THEIR ECONOMIC LIFE, SOCIAL ORGANIZATION AND RITUAL PERFORMANCES ARE INTERWOVEN MAINLY AROUND AGRICULTURE. THE SANTALS BELIEVE THAT THE ASPECTS OF MATERIAL LIFE MUST BE PROTECTED AND GUARDED BY APPROPRIATE RITES AND FESTIVALS; AND BONGA (SPIRITS) MUST BE SATISFIED BY GIVING THEIR DUE SHARES. MANY OF THE SOCIO-CULTURAL FESTIVALS AND RITUALISTIC CELEBRATIONS INDICATE THAT SANTALS. HAVE DEEPER INSIGHTS THAT GO BEYOND MERE EXTERNAL CELEBRATIONS. HOWEVER, DUE TO THE SCOPE AND LIMITATION OF THIS STUDY, WE ONLY MENTION SOME MAIN ANNUAL FESTIVALS AND CEREMONIES COMMONLY OBSERVED LIKE: SOHORAE (HARVEST FESTIVAL), BAHA (FLOWER festival), Erok’ (sowing of rice seeds in the field), Iri-Gundli N wai? (offering of THE FIRST FRUITS OF THE MILLET IRI), JANTHAR (OFFERING OF THE FIRST FRUITS OF THE WINTER RICE CROP). SANTALS ALSO HAVE OCCASIONAL RITES AND FESTIVALS, WHICH ARE NEITHER ASSOCIATED WITH AGRICULTURAL OPERATIONS NOR PERFORMED ANNUALLY. SOME OF THESE ARE: JOM SIM, MAK’ MORE AND KARAM. 10 | P a g e Ethnic Group Of Bangladesh 5. SOCIO-ECONOMIC AND POLITICAL REALITIES 5. 1 OCCUPATIONS AND LIVING: TRADITIONALLY SANTALS ARE MAINLY AGRICULTURISTS. THEY CLING TO THEIR LAND AS THEIR PRINCIPAL OCCUPATION AND MEANS OF SUBSISTENCE. ABOUT 95% OF THE SANTALS ARE INVOLVED IN AGRICULTURAL OPERATIONS. INDUSTRIOUS AND HARDWORKING AS THEY ARE, UNFORTUNATELY THE SCIENTIFIC SIDE OF THEIR KNOWLEDGE ABOUT CULTIVATION AND MANAGING THEIR LAND HAS NOT BEEN DEVELOPED. IN THE PAST THE MAJORITY OF THE SANTALS WERE LANDOWNERS, BUT DUE TO THE INCREASE IN POPULATION, EXPLOITATION BY MONEYLENDERS AND LANDLORDS, ILLEGAL. OCCUPATION OF THEIR LAND, POVERTY AND ILLITERACY, NATURAL CALAMITIES ETC. THE VAST MAJORITY OF THE SANTALS IN BANGLADESH HAVE LOST THEIR LAND PROPERTIES. AT PRESENT, NEARLY 80% OF THE SANTALS ARE LAND-LESS, FORCING THEM TO EARN THEIR LIVELIHOOD DEPENDING ON THE MERCY AND AVAILABILITY OF WORK IN THE FIELDS OF THEIR MUSLIM OR HINDU NEIGHBORS FOR THEIR MERE SUBSISTENCE. YET, IT IS SIGNIFICANT TO NOTE THAT TRADITIONALLY THERE ARE NO BEGGARS AMONG THE SANTALS. RATHER, THE SANTALS IN THE TIME OF DIRE POVERTY GO TO THE JUNGLE TO COLLECT WILD PLANTS, FRUITS, WILD POTATOES AND ROOTS OF YOUNG SHOOTS, FLOWERS, MUSHROOMS, ETC. HUNTING AND FISHING THAT USED TO BE PART OF SANTAL-LIVING, HAVE NOW BECOME SECONDARY IMPORTANCE DUE TO THE CHANGE OF SITUATION. LACK OF EMPLOYMENT OPPORTUNITIES IN THE VILLAGE AREAS, ALSO FORCED MANY SANTALS TO FLOCK TO THE NEARBY TOWNS AND CITIES IN SEARCH OF DAILY WAGES AND JOBS. THE WOMEN IN SANTAL SOCIETY PLAY AN IMPORTANT ROLE IN MAINTAINING THEIR FAMILIES BUT IN REALITY THEY REMAIN DEPRIVED OF THEIR EQUAL RIGHT, WHICH IS REFLECTED BY THE FACT THAT WOMEN ARE NOT ELIGIBLE FOR THE INHERITANCE OF PROPERTIES. SANTALS HAVE NEVER BEEN FOUND TO BE INTERESTED IN COMMERCE OR ANY SUCH PROFESSION TO AVAIL OF ECONOMIC SELF-RELIANCE. THIS IS ONE OF THE REASONS WHY. THEY REMAIN RATHER MARGINALIZED INVITING POVERTY IN THEIR LIVES. MOREOVER, MOST SANTALS DO NOT THINK ABOUT FUTURE, RATHER THEY ARE MORE CONCERNED FOR THE DAY; IT’S A DAY-TO-DAY LIVING AND THEY REMAIN SATISFIED AND HAPPY WITH THE LITTLE THEY CAN HAVE FOR MAINTAINING THEIR FAMILY. HOWEVER, DUE TO SOME PROGRESS IN EDUCATION, A SMALL NUMBER OF SANTALS HAVE BEEN ABLE TO MAKE LITTLE CHANGES IN THEIR WAY OF LIVING. 11 | P a g e Ethnic Group Of Bangladesh SOME HAVE TAKEN UP MODERN PROFESSIONS LIKE TEACHINGS, TECHNICAL ASSISTANCE, JUDICIAL ADVOCACY, NURSING ETC. 5. 2 POLITICAL REALITY: SANTALS, A PEACE LOVING PEOPLE HAVE NEVER BEEN FOUND INTERESTED IN POLITICS. YET, THEY HAVE ALWAYS REACTED WHEN THINGS WENT SEVERELY PAINFUL AND THEY WERE PUSHED AGAINST THE WALL WHEN THEY COULD NOT BEAR ANYMORE. THE HISTORIC SANTAL REVOLUTION IN 1855-56, THE TEBHAGA ANDOLON (SHARE CROPPERS’ MOVEMENT) IN 1945, AND THE NACHOL BIDROHO (FARMERS’ REVOLUTION) IN THE YEAR 1950, ARE THE CONCRETE EXAMPLES OF THE PAST. IN FACT, SANTALS HAVE ALWAYS BEEN USED BY OTHERS IN THE FOREFRONT BATTLE. ILLITERACY, ABSENCE OF ORGANIZATIONAL SET UP AND LACK OF GENUINE. LEADERSHIP HAVE KEPT THE SANTALS FAR FROM ACHIEVING ANY END RESULT. IN RECENT YEARS, SOME OF THE SANTALS HAVE BEEN FOUND TO TAKE ACTIVE ROLE IN THE LOCAL POLITICS BY THEIR PARTICIPATION IN THE LOCAL ELECTION. 12 | P a g e Ethnic Group Of Bangladesh 6. BELIEFS AND RITUAL PRACTICES 6. 1 THE BELIEF IN ONE SUPREME BEING: AS IT HAS ALREADY BEEN MENTIONED EARLIER, SANTALS DO BELIEVE IN ONE â€Å"SUPREME BEING† WHOM THEY CALL THAKUR JIU (LIFE GIVER) OR MARANG BURU (GREAT MOUNTAIN) WHO IS CONSIDERED TO BE THE â€Å"SUPREME† AMONG ALL THE â€Å"RELIGIOUS BEINGS†. THE MOST COMMON SANTAL-TERM USED FOR THE SUPREME BEING. THESE DAYS IS CANDO BABA (SUN FATHER). ACCORDING TO THE EXPERIENCE OF THE RESEARCHER THE SANTALS HERE DO NOT REFER LITERALLY TO THE SUN ITSELF RATHER, IT IS AN EXPRESSION OF A DIVINE ACTIVITY: EXPRESSION OF DIVINE LOVE IN RELATION TO HUMAN BEINGS. FOR THE SANTALS, CANDO BABA IS A BENEVOLENT DEITY WHO ORGANIZES THE DAYS AND NIGHTS AND IS RESPONSIBLE FOR HEAT AND COLD, RAIN AND SUNSHINE; AND FROM A DWELLING ‘SOMEWHERE IN THE SKY’, ALLOTS EACH SANTAL A TERM OF LIFE HERE ON EARTH. BUT, HE STAYS FAR AWAY, FAR ABOVE THE SKY AND CANNOT BE REACHED. IT IS UNDERNEATH. THE SUN, BENEATH THE CLOUDS, THAT SANTAL LIFE IS CHALLENGED. HERE THE BONGA ROAM AROUND AND ONLY BY COMING TO TERMS WITH THEM CAN SANTALS BE HAPPY. 6. 2 THE BELIEF IN BONGA (SPIRITS): THE SANTALS BELIEVE IN THE EXISTENCE OF THE SPIRITS WHO ARE CALLED BONGA. THE BONGA HAVE MUCH REPERCUSSION ON DAILY LIVING OF THE SANTALS. TO ENSURE THEIR CONTINUING CARE, BESIDE ANNUAL SACRIFICES, THE BONGA ARE REMEMBERED IN A DAILY BASIS. WHENEVER A MEAL IS TAKEN, A SMALL PORTION OF THE FOOD IS DROPPED ON THE FLOOR FOR THE BONGA, OR AT THE TIME WHENEVER RICE-BEER IS DRUNK, A LITTLE IS SPILT ON THE GROUND FOR MARANG BURU. THUS, THE SANTALS LIVE NOT ONLY IN THEIR TRIBAL SOCIETY BUT IN A GREATER SOCIETY CONSISTING OF SUPERNATURAL BEINGS AS WELL. IN PRACTICE, THE SANTALS OFTEN USE THE TERM BONGA MEANING â€Å"TO INCORPORATE† SOMEONE INTO THE SOCIETY BY DOING CERTAIN RITUAL. THE PHRASE USED IN THIS CASE IS: BONGA TALA KEDEAKO MEANING, HE/SHE HAS BEEN ADMITTED INTO SANTAL SOCIETY. ACCORDING TO THE SANTAL RELIGIOUS BELIEF THERE ARE TWO TYPES OF BONGA—THE MALEVOLENT AND THE BENEVOLENT ONES. THE BONGA-WORSHIP IS PRIMARILY TO PLEASE AND TO INVOKE THE POWERS OF THE BENEVOLENT BONGA AND TO AVERT THE ILL WILL OF THE MALEVOLENT BONGA. IN THE WORSHIP OF BONGA WE CAN DISTINGUISH ANALYTICALLY TWO INTERRELATED ASPECTS: 13 | P a g e Ethnic Group Of Bangladesh A) THE OBJECTIVE ASPECT OF THE RELIGIOUS RITES IS TO HAVE AN ALLIANCE WITH THE BENEVOLENT BONGA AND THEREBY CONTROLLING OR EVEN DEFEATING THE POWERS OF THE MALEVOLENT BONGA; AND B) THE EXPRESSIVE ASPECT OF THE WORSHIP IS MANIFESTED THROUGH VARIOUS SEASONAL AND RELIGIOUS RITES, FESTIVALS AND RITES ASSOCIATED WITH VARIOUS SOCIAL RITUALS. SANTALS HAVE AN INNATE RELATIONSHIP WITH THEIR BONGA AND CONSIDER THEMSELVES LIVING WITH THEM. THIS RELATIONSHIP IS MOSTLY OF DEPENDENCE, SUBMISSION, PROPITIATION AND REVERENTIAL FEAR. THE SANTALS DO SUPPLICATIONS; OFFER RICE-BEER; AND ANIMAL SACRIFICES IN THE NAME OF THE BONGA. IT IS WORTH MENTIONING THAT THERE ARE INSTANCES AMONG THE SANTALS IN THE RURAL VILLAGES WHERE PERSONS EVEN IN TIME OF SERIOUS SICKNESS WOULD NOT LOOK FOR MEDICAL HELP INSTEAD LEAVE IT TO THE BONGA TO BE CURED. 6. 3 BELIEF IN WITCHCRAFT: RELATED TO SANTAL BELIEF-SYSTEM, IS ALSO THE EXISTENCE OF WITCHES. THE SANTALS BELIEVE THAT THERE ARE CERTAIN PEOPLE, ESPECIALLY WOMEN, WHO POSSESS SPECIAL POWER AND TECHNIQUES TO HARM PEOPLE, CATTLE, AND CROPS. THESE SO-CALLED WITCHES ARE INVOLVED IN DOING HARMFUL ACTIVITIES LIKE GIVING POISONS, TAKING OUT HUMAN LIVERS, SENDING TROUBLESOME SPIRITS TO CERTAIN FAMILIES AND CHANGING THEMSELVES INTO BLACK CATS. BECAUSE OF SUCH BELIEF IN WITCHCRAFT PRACTICES, THE SANTALS EASILY SUSPECT ONE ANOTHER, AND ARE OFTEN LED TO FIGHT. IT IS PRESUMED THAT IT IS ESSENTIAL TO HAVE SUCH A BELIEF ESPECIALLY IN THE PAGAN WORLD. HOWEVER, THERE IS ALSO A COUNTER-BELIEF AMONG THE SANTALS THAT THERE ARE CERTAIN PEOPLE OJHA-JANGURU (SPECIALISTS), MAINLY MEN, WHO POSSESS SPECIAL POWER AND. TECHNIQUES FOR DETECTING WITCHES AND NULLIFYING THEIR SPELLS. THUS, WHENEVER SANTALS GET INTO TROUBLE, THEY SEEK THE HELP OF THESE PEOPLE WHO, MORE OFTEN EXPLOIT THE SOCIETY. REFERRING TO THE SICKNESS AND OTHER PROBLEMS, THE SANTALS BELIEVE THAT THEY ARE CAUSED BY THE EVIL SPIRITS WHEN THEY BECOME DISSATISFIED WITH THE SACRIFICES OF THE PEOPLE OR WHEN THEY THINK THAT THEY ARE BEING MANIPULATED BY SOME EVIL-MINDED PEOPLE (WITCHES). THEREFORE, THE SANTALS TRY TO IDENTIFY THE AGENTS OF THE TROUBLE THROUGH THE HELP OF OJHA–JANGURU AND TRY TO PACIFY EACH AGENT THROUGH VARIOUS SACRIFICES. 14 | P a g e. Ethnic Group Of Bangladesh 6. 4 THE ANCESTORS: FROM THE RITES AND RITUALS AS PRACTICED BY THE SANTALS, IT IS QUITE EVIDENT THAT ANCESTOR-WORSHIP IS A COMMON FEATURE AMONG THEM. THE DEAD ANCESTORS ARE THE REAL BENEFACTORS OF THE FAMILIES OR GROUPS TO WHICH THEY BELONGED AND THAT THEY ARE EASILY APPROACHABLE BY THEIR LIVING KINSMEN. HENCE, AT ALL IMPORTANT OCCASIONS OF BIRTH, OF MARRIAGE OR OF DEATH THE DECEASED ANCESTORS ARE REMEMBERED AND OFFERED SACRIFICES. 6. 5 THE JAHERTHAN OR THE SACRED GROVE IS AN ESSENTIAL PART OF A SANTAL VILLAGE. IT IS A SACRED PLACE OF SPECIAL WORSHIP FOR THE SANTALS. AFTER A VILLAGE HAS BEEN SET UP, A JAHERTHAN IS INSTALLED THROUGH RITUAL CEREMONY AT THE OUTSKIRT OF THE VILLAGE. THE MAIN DEITY OF THE JAHERTHAN, IS KNOWN AS JAHER ERA (THE LADY OF THE GROVE). ACCORDING TO THE SANTALS, SHE RESIDES THERE BESIDES OTHER IMPORTANT DEITIES SUCH AS THE MOREKO-TURUIKO (LITERALLY MEANS †FIVE-SIX†). THE JAHER ERA PRESIDES OVER THE SACRED GROVE, TENDS OVER OTHER BONGA IN THE JAHERTHAN AND LOOKS AFTER THE INTERESTS OF THE VILLAGERS ESPECIALLY FOR THEIR PHYSICAL NEEDS. THE SPIRITS OF THE JAHERTHAN ARE WORSHIPPED DURING THE PRINCIPAL FESTIVALS, LIKE SOHORAE (HARVEST FESTIVAL), BAHA. (FLOWER FESTIVAL), EROK’ (SOWING FESTIVAL), AND SO ON FOR THE GENERAL WELFARE OF THE VILLAGE PARTICULARLY FOR OBTAINING GOOD CROPS AND FOR THE HEALTH OF THE VILLAGERS AND THEIR LIVESTOCK. 6. 6 The M njhithan? or the altar of the headman is placed along side the kulhi (VILLAGE ROAD) OR OFTEN AT THE CENTRAL PLACE OF THE VILLAGE OR IN FRONT THE HOUSE OF THE M njhi? (the headman). It is believed that the Manjhi bonga (spirit of the headman) RESIDES IN THIS ALTAR AND ACTS AS THE SPIRITUAL ADVISER OF THE HEADMAN. HERE THE M njhi? offers sacrifice for the benefit of himself, his family and for the whole. VILLAGE. 6. 7 THE â€Å"HOUSE-ALTAR†: IN THE INNER SIDE OF A SANTAL HOUSE, THERE REMAINS THE bhit r, ? a tiny compartment, which is the darkest space of the house. It is the abode OF THE ORAK BONGA (HOUSE SPIRITS) OR OFTEN KNOWN AS ABGE BONGA—THE BONGA OF THE SUB-CLAN. THE HEAD OF THE FAMILY DOES THE WORSHIP. IN ANY OCCASION OF THE FAMILY AND SOCIAL FESTIVALS, FOOD OFFERING IS MADE ON THIS ALTAR. THE NAMES OF THE ORAK BONGA ARE NOT REVEALED TO OUTSIDERS AND EVEN TO THE FEMALE MEMBERS OF THE HOUSE RATHER, HANDED DOWN FROM FATHER TO SON. USUALLY THE ELDEST SON RECEIVES THE NAME FROM HIS FATHER. 15 | P a g e. Ethnic Group Of Bangladesh The bhit r? is also used as a secret place to germinate and to store h ndi ? (rice beer), WHICH IS NOT ONLY USED AS NORMAL DRINK BUT ITS USE IS SIGNIFICANT AND EXTENDED TO SOCIO-CULTURAL RITUALISTIC CELEBRATIONS, AND EVEN THAT TO BE OFFERED TO SATISFY THE BONGA. 6. 8 THE â€Å"AFTER-LIFE† IS THE CONTINUATION OF LIFE THAT IS LIVED IN THIS WORLD. THE SANTALS BELIEVE THAT THE SPIRIT OF THE DECEASED GOES TO A SHADOWY WORLD WHERE THE PERSON REQUIRES THE MATERIALS OF THIS WORLD. THIS IS WELL EXPRESSED WITH THE RITUAL PRACTICES DONE AT THE TIME OF BURIAL AND DURING THE BHANDAN, THE LAST CEREMONY DONE. IN HONOR OF THE DEAD. IN THE PAST, IT WAS PERFORMED IMMEDIATELY AFTER ALL THE REQUIREMENTS HAD BEEN FULFILLED FOR THE DECEASED PERSON, BUT IN PRESENT DAYS SUCH CEREMONY, IN A RICH FAMILY, IS DONE WITHIN TWO OR THREE MONTHS FROM THE DEATH AND IN A POOR FAMILY, IT IS ONE YEAR OR TWO. FOR THE SANTALS, THE MORE NUMEROUS ARE THE ANIMAL-VICTIMS OFFERED IN HONOR OF THE DEAD DURING THE BHANDAN, THE MORE WOULD BE THE ANIMALS THAT THE ANCESTOR WILL HAVE IN THE OTHER WORLD. MOST ANIMAL-VICTIMS ARE DONATED BY THE RELATIVES AND NONE OF THEM ARE TO BE SPARED FOR FUTURE USE BY THE FAMILY CONCERNED. TRADITIONALLY EVERY SANTAL, MALE AND FEMALE, IS SUPPOSED TO BEAR UNDELETABLE SCARS on the body. For the male, it is the sik? that must be at least three scars REPRESENTING JION (LIFE), MORON (DEATH), AND JION (LIFE). THE SANTAL WOMEN DO NOT practice sik? , but to escape to be devoured by the worms in the life-after, they have THEIR CHEST TATTOOED, WHICH IS CALLED BY THE SANTALS KHODA. FR. PUSSETTO, WITH HIS VAST EXPERIENCE WITH THE SANTALS TESTIFIED: I HAVE NOT ONLY SEEN SANTAL WOMEN TATTOOED ON THE CHEST BUT ALSO ON THE BACK, ON THE FACE, ON THE ARMS AND ON THE LEGS; THE TATTOO WERE ENOUGH COMPLICATED, BUT PURELY ORNAMENTAL†¦THE TA.

R – 7 Scandal – Boston Post Magazine

The breakthrough of the century could have been the Respiratory Syncytial Virus (RSV) or more commonly termed as R – 7. With two and a half years of research, Dr. Cliff Bannaker has worked on this virus from its very conception up to its ‘coming out’ at Glass-Mendelssohn laboratory. This particular drug is banked on as the possible cure to cancer. The Glass-Mendelssohn laboratory is at the heart of Harvard University’s Philpott Institute. The Director is Dr. Sandy Glass, whose given name is Sam Glazeroff, who is a descendant of Eastern European Jews. On the other hand, his co- director Marrion Mendelssohn, is a product of Franz Applebaum at Columbia. This is also where she met her husband Jacob, who in turn was a researcher – turned professor, now teaching microbiology at a local college. Dr. Cliff Bannaker is one of the most promising young doctors from Stanford. He was under the mentoring of the deceased Professor Oppenheimer. He is a son of Los Angeles store owners, who are both are college degree holders. He has been in the laboratory for three years being hired under the recommendations of Professor Oppenheimer. The laboratory is staffed with a few post – doctorate degree holders and two laboratory technicians. The doctor’s are Dr. Robin Drecker, Dr. Xiang Feng, Dr. Prithwish and the man who created the virus Dr. Cliff Bannaker. Their qualified laboratory technicians are Aidan and Natalya. The RVS was first introduced by Bannaker during his entry in the laboratory. He was given the opportunity to do his research. Such project initially showcased high potential for turning cancer cells into normal ones but it is worthy to note that this was not the only research done within the laboratory. However, even if this one has the highest prospect, there was a failure on the initial experiment with live subjects. With such, the directors had advised Bannaker to stop his experiment on RSV and work with fellow doctor Drecker, who is also Bannaker’s girlfriend. However, with intractable spirit (or frankly insubordination), Bannaker continued to inject live subjects, in this case- mice, with the virus. The RSV’s second attempt found several nude mice, which are those that do not have hair due to some disorder, that did not have the cancerous tumors after the injection of RSV. This was found by Dr. Feng who is the laboratory’s record keeper and the co-director Mendelssohn. The initial reaction is to ‘hide’ this from the director Glass. Nevertheless, this was also subsequently revealed. The restless but close to unproductive laboratory, with contagious glee probably from their director, eagerly proceeded with an announcement. With whirlwind speed, the research findings were published in a scientific journal, Nature. The laboratory gained publicity and funding for the venture. Consequently, the laboratory started its own quandary. The doctors who tried to replicate the results were unsuccessful. Thus, suspicion ignited in each in every doctor who tried unsuccessfully. The suspicions of the issue went into a full-blown investigation complete with Congressional hearing, wherein one of the doctors of the same laboratory became, so to speak, the whistle-blower of the whole charade. Drecker was also accused of holding professional jealousy against the people who strongly (though baselessly) believed in the work of Bannaker. At the same manner, such actions of the laboratory elicited commentary from the whole medical field. Not to mention, those in politics, in business as well as all people connected with what happened and the general public. How the ‘R – 7 Scandal’ violated Ethics in Research The whole ‘R – 7 scandal’ is composed of ethical and moral violations that deserve to be scrutinized both from the researchers’ ethical standards and from the perspective of the general public. Researchers have ethical standards that are built as a two way shield, as a protection for the general public and as flight leverage for the researchers. When researchers conduct certain studies, there are sets of ethical guidelines that should be followed. Although different field of studies have different sets of guidelines, there are still parallelism in such that every research should follow. Bannaker is probably an honest researcher who did not have the heart for a failed research. Honesty is a major ethical issue with the ‘R – 7 Scandal’ where the truth about the whole issue may never be entirely given light, or perhaps there will still be doubts as to the real occurrence of the whole fiasco. Not only did Bannaker twisted honestly but it also has something to do with the directors, Mendelssohn and Glass. Mendelssohn and Glass are the directors of the laboratory and their honesty is a very crucial for the integrity of the researches done under their leadership. They have the bestowed responsibility to make sure that the results are not manipulated in a dishonest way. Such actions have compromised not only themselves, but all the past and current researches done by the staff under their command. This leads to yet another issue of carefulness. Whether the scandal is a product of carelessness or dishonesty, all that are responsible have still forgotten to take into consideration this ethical virtue. As a result, irresponsible publication is observed. Responsible publication should be in line with the researchers’ openness to the results of their studies, as well as, to gear towards advancement of the field. Bannaker have apparently underestimated Drecker where some reports have said that prior to the deemed termination of Bannaker’s RSV, he was already asked to help Drecker in her research. However, Bannaker refused for unconfirmed reason where he thinks of her research as not ambitious enough. That alone is a breach of research ethics in terms of respecting one’s colleague in terms of their work. Responsible mentoring, that should also been practiced by Mendelssohn and Glass, have also failed miserably. They have forgotten to follow procedures like replicating the study just to make sure that the results are both conclusive and reliable. Apparently, key players of the scandal have all been seduced by the fame, honor and the seemingly ‘infinite’ grants for the laboratory. At the same time, Drecker, whether her intentions are due to integrity or to professional jealousy, her respect for the truth is ambiguous. In addition to this, researches now also possess legal values. Remember that anything anyone does is under laws and regulations. Consequently, such actions should be appended with legality. The same is true for those who are soliciting for grants or funding from various institutions. How the general public is mislead The public who had high hopes of finding the cure for cancer has been disappointed. In UK alone, there are approximately 289,000 people who are diagnosed with cancer every year, according to Cancer Research UK. Furthermore, there are 150,000 cancer deaths each year which actually boil down to an estimated one death every four minutes. Imagine how many people became disheartened by the revelation that the RSV is a hoax. Social responsibility is a research ethic that should have been treated with respect. Lives are being played at as well as emotions, not only of the people with cancer but the families and friends as well. Thus, nobody have the right to have been as irresponsible as what have happened in the research failure. Clearly, people have expected more ethics from doctors. Generally, people do not condemn any doctor who are ‘not producing’ any results for their studies. Most are even understanding of such, and in turn are more conscious, respectful and appreciative of those trying to come up with advances especially in the medical field. The general public has such high respect of people who have dedicated their lives for the advancement of our lives. Without such people, the conveniences that are enjoyed today may never have come into being. Nevertheless, with such trust, the doctors – researchers should always take into consideration the people, patients and families alike, they serve and not their personal gains. The actions of the individuals from the Glass-Mendelssohn laboratory have affected the lives of many around the world. The gain only belonged to those who have received the fame, grants and all other benefits associated with it, but the suffering is left to those who had tried to hold on for the sake of the ray of hope shed by the results of the failed study. Indeed, such actions have left more scars of frustrations for the people suffering from cancer as well as their families. Lesson Learned Doctors are also human beings that have rooms for mistakes. The ‘R- 7 Scandal’ is a result of carelessness, hasty decisions and hidden agendas. The whole mess serves as a wake up call both for researchers, politicians, grant agencies and the general public. The world of research should be focused on ethical and moral bases. Grant agencies, on the other hand, should be able to create a reliable system of negotiating with research organization on how these organizations can achieve support from them. Politicians should also be able to find more ways for some research laboratories to have funding so that such laboratories would not depend on grants. Thus, less pressure on ‘producing’ results just to acquire funds for continuing research. The general public should also carry at least an ounce of skepticism to avoid the disappointment brought about by failed researches. Looking into the bright side, the study only reached global fame in terms of the research scandals. However, it has not sickened the otherwise, already sick patients, or worse killed them. Far more damage and responsibility could have been the result of such. Therefore, the whole ‘R – 7 Scandal’ should be a reminder of how every single agency and group of individuals should, at least, carry common honesty, careful planning, untainted agenda and uncorrupted social responsibility in making conclusions. Probably, the next time researchers have discovered a cure for cancer or anything resembling such, they would be more responsible and critical.

Assessment and management of Barrett's disease Essay

Assessment and management of Barrett's disease - Essay Example This condition is seen more commonly in later age. Barrett’s esophagus is a pre malignant condition in which changes of dysplasia and carcinoma reported. Patients having Barrett’s disease have 30-40 fold increase risk of developing carcinoma- esophagus. To critically understand the disease, first we have to learn normal esophageal defence mechanism because most of the cases this disease is result of failure of esophageal defense mechanism. The lower esophageal sphincter, which is a localized area of specialized smooth muscles cited at distal end of the esophagus, is the main barrier to reflex. This sphincter is normally contracted thus creating a zone of high pressure so preventing the passage of gastric contents into the esophagus. In normal subjects the esophageal sphincter relaxes during swallowing but at other times there are spontaneous transient relaxations. In those with reflex esophagitis, reflex is increased because the normal or resting pressure of the sphincter is reduced and number of transient relaxations is increased because the sphincter is situated below the diaphragm, its high pressure is reinforced by intra abdominal pressure, moreover the oblique entry of esophagus into the stomach ensures that the intra abdominal esophagus is closed when the stomach is distended. These mechanisms are lost when the lower esophageal sphincter moves proximally to be situated above the diaphragm. Once reflex has occurred, rapid clearance of acid from the esophagus into stomach limits its contact with esophageal mucosa and this effective clearance depends upon secondary peristalsis and the presence of saliva and is enhanced by the erect position. It is impaired in supine position. Barrett’s disease is commonly seen in later age groups. It is divided into short ( 3 cm), according to the length of

Calculating the cash conversion Essay Example | Topics and Well Written Essays - 250 words

Calculating the cash conversion - Essay Example This is why a shorter conversion cycle is better. From the excerpt, it is evident that money is held in the stock up to the time when it is sold. It infers that invested cash, or money that was used to purchase this stock is not available, and cannot be used for any other purpose (Brigham & Houston, 2012). Therefore, business must maintain short cash conversion cycle in order to reduce costs associated with inventory storage and depreciation and maintain business liquidity at a higher point. In a nut shell, the cash conversion cycle measure the time in days that the company takes to convert its input resources into cash flows. That is, it reflects the period of time in days that the company takes to sell its stock, collect all cash receivables, and settle its bills (Whittington, 2012). It is conventionally agreed that a company that takes the shortest time is at its bets operations. This is because the cash becomes free as the cash conversion cycle shortens, and the company can invest it, use it for other activities such as purchasing new equipment, infrastructure to boost the returns. Cash conversion cycle is also significant in assessing the efficiency of the management and competitor comparison (Graham & Smart,

Qualitative and Quantitative Article Review Essay

Qualitative and Quantitative Article Review - Essay Example en forge ahead to outline the various steps that people can take in order to balance between work and home, amidst all the difficulties (Kreiner & Hollensbe, 2009). In order to obtain appropriate data, the authors made up their mind to use several relevant methods of data collection. They began by conducting a case study about the topic. In this way, they used social construction approach which enabled them to realize that individuals have control over their experiences. This approach is in total disagreement with other theories that have it that human beings are passive reactors to their environment. The second approach that was used was direct observation. They studied parish priests because despite them having families to take care of, they still had a tacit mandate of serving their people. The third approach put in place was participant observation in which they attended various meetings for the clergy. The above methods of data collection work hand in hand with the costructivist theory (Scandura, 2000). In this case, the authors created the data they analyzed through their interaction with those who were being interviewed and observed. There were several results found from the different approaches. For instance, they realized that work-home boundary incongruence resulted into boundary violations which later led to work-home conflict. In addition, they noticed that boundary violations increased work-home conflict in the society. The Impact of Techno stress on Role Stress and Productivity is a great article. The authors attempts to determine stress created by computer and technology in general. They derive their concepts from both sociotechnical, and role theories to look deeper into the overall stress created by information (Tarafdar & Ragu-Nathan, 2007). The authors developed a research model based on both role and sociotechnical theory (Trochim, 1999). Three hypotheses were then developed. The first hypothesis inquired whether techno stress could be

Please agree with him Mr. J. and write 3 pages cite sources. Cite Article

Please agree with him Mr. J. and write 3 pages cite sources. Cite sources.(Dhibba Shan) - Article Example Borrowed nursing theory is a theory which was originally designed to suite in another discipline, but later adapted also to fit in the nursing profession. However, it is worth understanding that the nursing perspective guides the reconceptualization of existing theories. Synthesis of the borrowed theory with the nursing perspective is essential; otherwise the focus of nursing will continue to remain within other disciplines. Consequently, nursing problems will either not be addressed at all or addressed haphazardly. Therefore, theories from other disciplines must be incorporated into both the nursing milieu and to the nursing image of a human being to be meaningful to nursing (McEwen and Evelyn, 2007). Nurses heavily borrow theories from physical, biological and behavioral science disciplines and adapt them to nursing situations. As a result, a nursing theory emerges though tracing its origin on the original discipline. A theory that is applicable in two or more different disciplines is referred to as shared theory. Examples of borrowed theories include the Von Bartlaffny’s general systems theory and Maslow’s Hierarchy of Human Needs. In a case scenario, nurses can apply the Maslow’s theory to predict the needs that patients have not expressed clearly so that appropriate actions can be undertaken (Fawcett, 2005). For example, when a patient is admitted in the hospital, it is the duty of the nurses to organize a familiarization program for the patient, which helps them relieve anxiety and feel comfortable in the hospital environment. Existence of borrowed theories certainly implies that unique theories also exist. These are theories which were specifically designed to guide nurses’ decisions, goals and actions that relate to their profession. While formulating these theories, the theorists base their opinions and assertions on experiences and researches that directly relate to

Coach Case External Analysis Essay Example | Topics and Well Written Essays - 1250 words

Coach Case External Analysis - Essay Example While Coach at first developed it began to fall behind its rivals regarding stylishness and deals started to decay. In 1996 Krakoff joined Coach and he was instrumental in positioning Coach as a receptive extravagance brand`` for it was comprehended that cost was a wellspring of focused preference for the brand in the extravagance market. In October 2000, Coach opened up to the world under the name of Coach Inc. By 2005 Coach`s incomes tripled and their stake cost expanded more than 900 % since their IPO in 2000. Economic: Throughout the following a few years the economy postures noteworthy danger to the extravagance business in the developed markets, be that as it may, rising markets, for example, China, India and Brazil are relied upon to encounter solid development in the extravagance showcase as their white collar class advances. The U.s (Coach`s biggest business) must address the Fiscal Cliff`` or an alternate monetary retreat will happen. Moreover there is right now no result in sight with respect to the European obligation emergency. Socio-Cultural: Changing societal concerns, state of mind and lifestyles speaks to both chances and dangers to the extravagance embellishment industry. The changing inclination by working class buyers towards extravagance merchandise unavoidably makes new chances for development inside adult markets. Companies that change assembling occupations abroad for more level wages have been reprimanded by shoppers. Organizations need the necessity to assess the potential expenses and profits before assembling or scattering their items into a nation or locale. Globalization: The essential explanation behind the expanding globalization is that firms inside the industry are pulled in by the climbing level of wage and riches and the point of interest of shabby work inside generally new industrialized nations, for example,

Article Review - Great and Sore Affliction Essay

Article Review - Great and Sore Affliction - Essay Example The article started with a historical background of the colonization of the European Old World that started the New World. This is pertinent to the fact that Anne Marbury Hutchinson originated in Europe and migrated to the new world. The article outlined the different policies implemented by the England specifically in related to religion. The Church of England was considered as the most powerful religious group and greatly supported by the government leaders from Queen Elizabeth, James I, and Charles I. The article though is focused on the life of Anne Marbury Hutchinson who was considered as a woman religious leader regardless of the fact that women were not allowed to give strong opinions and lead during her time. For that matter, she was included in the many women in the early part of history who has been charged of witchcraft and other forms of crimes due to expression of their views. From her life in Alford as a daughter of a Church of England preacher and a Puritan mother, she grew up and developed in a family of strong religious foundation. Her father was also known as a man of will and strong opinion, thus, her was tried in court for his outspoken views of the behaviors of the uneducated clergy of the Church of England. As Anne grew up, her interests in fields prohibited for women such as studying and reading became her strengths. As she grew up, her interest in the religious events specifically the persecution of the women in the society who preach, teach or express their opinions became the focus of her development. In the rural Alford where she grew up and got married, she was free to preach her opinions and express her interpretations of religious teachings. But through the changes in leaderships, the implementation of increasingly strict rules caused more hostility against women. This triggered Anne and her family’s decision to more to the New Wor ld. But to her shock, similar case of inequality was prevailing in

Why we crave horror movies, by Stephen King Essay

Why we crave horror movies, by Stephen King - Essay Example It is a long held belief that only abnormal people can get joy and happiness by watching horror movies. People try to display this belief by reacting with horror at whatever gory happens in the horror movies. Hence, King is right when he argues that horror movies are conservative and reactionary as the horror movies show only those things that are acceptable to human limits of goriness and by doing that, prevents the social approach towards horror from changing. Movies as conservative and reactionary King says that horror movies are conservative as they help people to confirm to themselves and to the world that they are ‘normal’ people as they fear and loath things that horror movies show. According to him, horror movies limit their goriness and ugliness by showing only those things which can be digested by human mind. In doing so, horror movies conform to the social expectations and hence, they remain conservative. King also says that horror movies are reactionary as th ey help people to avoid social change. By that he means that people avoid the social change by refusing to accept their attraction towards the antisocial and gory aspects of their mind. The fact remains that despite of knowing that horror movies are about gory violence, evil spirits, sinister vengeance etc., people still choose to watch the movie. If they had really felt repulsive towards the ugly, gory, violent and disgusting things in life, they would have chosen not to watch the horror movies, which are full of these things. However, horror movies provide only that which can be accepted by the society. Hence, King says that horror movies are reactionary as they oppose social change and reinforces the attitude of ‘normality’ in people. Role of horror movies People find an outlet to their suppressed emotions and antisocial emotions through the horror movie. Their desire to kill, beat, tear apart or bite the hated person is fulfilled through the gory scenes in the horro r movies. Horror movies also work as a representation of human desire to know the deeper aspects of human psyche and the universe. Horror movies serve as a path to the dark side of human mind. People who make horror movies are not machines. They are human beings and part of human society. It is obvious that whatever is shown in the horror movies are the things that they have imagined and thought about. The fact is that the gory, sinister and evil things interest and appeal to the human mind. However, in their waking state and to remain ‘normal’, people push these things to the unconscious. For example, the ideas of ghosts, vengeance after death, exorcism, possession by evil spirit etc., have always appealed to human minds. Sadly, they do not approve these things. They say that these are all imaginations and myths. However, innately they are still curious about it and feel that these can be true. Their fear of darkness, fear of closed rooms, fear of heights etc., show th at human beings do believe in the existence of ghosts and paranormal. However, their rational mind demands proof and scientific approach. Hence, they do not express their curiosity about the paranormal openly. However, their thirst to know the unknown and their excitement is fulfilled through the horror movies. Horror movies serve the craving to know what happens if there are ghosts or devils or evil spirits. They serve the antisocial aspects of the society and hence, also give an outlet to the abnormal and antisocial emotions suppressed inside the unconscious. By doing so horror movies serve the society as it saves people from exploding their emotions in the society. There are

Initial reflection Essay Example | Topics and Well Written Essays - 750 words

Initial reflection - Essay Example I never knew that using proper fluent English was an issue for the people living in that area. When I stood to make my speech and give thanks, that is the time I learned I was supposed to address the audience in a certain way. Slang is a native Black American language that originated from the slaves while working on the plantations. Slaves were forbidden from speaking any other language apart from English. The slaves led to the birth of Slang as a language among the Africa Americans people. I have lived in the poor people area of Amsterdam for about half a year that did socialize with black people. I moved to the suburbs where people spoke proper English, and I adapted to the system of proper English speaking people. From the time I joined University, I have been speaking in correct English. The charity event was dominated by Black people, and everyone was speaking Slang. Since the speech I was making was official, I thought speaking fluent, proper English was appropriate. Speaking Slang does not mean one is stupid and can’t read and write. We have people who speak proper English, but still don’t perform well in school. It shows proper English has nothing to do with performance in the subject. African American identifies itself with the way they speak. They do a lot of code-switching while speaking. It is who they are. Slang makes someone cool, and speaking proper English make people raise eyebrows as to what one says. It does not apply to all Africa Americans, though each time someone criticized my language, it was the Black people. I am used to speaking proper English now. My speech was written in proper and fluent English that many residents did not approve. Immediately after my first sentence, one of the kids interrupted me and demanded I speak a language more understandable. I had used the word â€Å"ecstatic† in explaining how glad I was to be part of the event. The kids insisted the use of simpler words like â€Å"happy† was

Care Support Essay Example for Free

Care Support Essay Effective reflection on relationships that develop in care work Mary is an 82 year old female resident who came to live in our nursing home five years ago she has a mild cognitive impairment and is totally independent she wears an incontinence pad and requires minimum assistance. Mary loves to sing and listen to music especially Irish traditional music and popular ballads. She remains in close contact with her two daughters who visit regularly. Mary is a very private person and likes to spend time alone in her room. She is a very jolly lady who loves to laugh and enjoys life. As a care assistant I had assisted Mary with her continence needs by making her aware of where to find continence pads in the bathrooms around the home and making sure they were always available in her bedroom this protects her privacy, dignity and independence as I know it would cause her embarrassment to have to ask for them. We got on really well because we both have a love of Irish music and I spent a lot of time talking with her about music, her family and her reasons for coming to live with us in the nursing home. I also developed a trusting relationship with her daughters as Mary would often include me in conversation when they visited. I had noticed a change in Mary where she was spending a lot of time in the bathroom and she seemed agitated when in the day room I approached her and asked if she wanted to go for a walk outside as we have done on several occasions. She agreed and we set off. ecause of the trusting relationship we had built over time I felt comfortable asking her if she was ok and she replied â€Å"yes love shure ya have ta have a laugh† I deviated a little with some talk about the gardens we were passing and I approached the subject again by saying if there was anything wrong you can tell me, and if I can help you I will, you only have to ask, she replied with â€Å"I don’t want to be a bother to anyone† I told her I noticed she was going to the bathroom a lot, there was silence for what seemed forever then she told me â€Å"I have a stinging pains down below† I knew straight away it was thrush as I had observed from her care plan she was prone to thrush. I asked her permission to talk to the nurse and explained it would require medical treatment and she agreed. Asking her permission protected her confidentially, when we returned to the home I approached the nurse and told her of the situation she acted immediately, knowing Mary was prone to thrush she kept a supply of ointment to treat her, I went back to Mary and asked her to come with me very discretely so as not to draw the attention of other residents or visitors this protected her privacy, dignity and confidentially . I escorted her to the nurses’ station and the nurse took over. Within a few hours Mary was back to her normal jolly self singing in the corner. The positive outcome for Mary during this incident happened because of the relationship we had built over time and getting to know her, being able to observe a change in her behaviour. The situation was handled with just me and the nurse on duty no other members of staff were involved this protects Mary’s privacy and dignity. Clear identification of interpersonal issues that can arise in care work The interpersonal issues in this situation were between Mary myself and the nurse and no other staff, resident or visitors were aware of Mary’s situation this protected Mary’s privacy, dignity confidentially and respect. Interpersonal issues between me and other healthcare staff occurred through informing them of what had happened and how the situation was handled. What was observed during this incident was that building relationships with residents allow us to be more effective as care assistants. The types of communication used during this incident were mainly verbal, communicating with Mary in a very discrete and respectful manner put her at ease, and communicating with other healthcare staff to inform them of the incident and how best to handle it should it happen again. The outcome for Mary was she got the treatment she needed in a timely manner, it highlighted to senior healthcare staff the importance of the care assistant in relationship building and observation, reporting our findings to the nurse to get the best healthcare for the resident. Effective reflection on own interpersonal skills as a care worker Interpersonal skills used in this incident were respect and confidentially taking Mary out for a walk and chatting allowed me to discover what was bothering her by doing this it did not draw the attention of any other resident to her situation. Informing the nurse and other relevant healthcare staff will allow them to handle any other similar situation in a discrete manner thus protecting her privacy, dignity confidentially and independence. Comprehensive observation of the process of developing personal effectiveness as a healthcare assistant In this situation I was able to help Mary because I noticed a change in her behaviour, I believe in order to give person centred care you must know your residents, individualised care is an on-going process, building a trusting relationship with knowledge of life history, likes/dislikes, religious and cultural influences are vital in the implementation of individualised care. Knowledge gained in class helped raise awareness of how important it is to protect residents dignity, respect, confidentially and independence. We learnt about the art of reflection, looking at an incident, what happened? How we handled it and how can we improve to achieve a positive outcome for the person involved. Knowledge gained in class has helped me gain skills in awareness. observing how residents behave and being aware of changes are important tools for personal effectiveness, reflection is also a vital tool for personal effectiveness looking back at a situation and analysing what happened and how it was dealt with is very effective it allows us question ourselves and ask how can we have handled the incident better and put a plan into action to bring a positive outcome for the resident involved. Personal skills helped significantly in this situation, skills such as building relationships, empathy, observation and the ability to communicate effectively with residents and other healthcare staff helped me bring about a positive outcome for Mary. As a carer there are many skills that can be developed such as communication, the ability to communicate with all healthcare staff regardless of their discipline is important, and knowledge gained through dialog with residents and their relative’s is invaluable, knowing a little about residents will allow us to care more effectively completing level 5 in healthcare support has been invaluable although we care for people every day, having knowledge and the theory behind it is important and will make for better care. Detailed evidence of expertise in a range of interpersonal care work skills I don’t know if I have â€Å"expertise† in any care work skills but I think I am good at what I do, knowledge is a wonderful thing and as our knowledge increases we become confident, and self-confidence is a great tool to have in care work, having the confidence to talk to other healthcare staff in a professional manner enables us to gain the best possible care for our residents, what I gained from this situation was respect for fellow healthcare staff who listened to what I said and acted on the information. I don’t know if I could put an action plan in place for this scenario but what I can say is that it is vital that all healthcare assistants observe all residents and become familiar with their daily routine this gives us the opportunity to note any changes and report these findings to relevant staff. Some of the skills used to deal with this situation were gained through life experience, being a father of 4 I have brought with me patience, understanding, and empathy to name but a few but the course has given me the ability to analyse my thinking to look at how I have worked today and how can I improve tomorrow. Conclusion All healthcare staff from consultants to healthcare assistants must give the best possible care to patents/residents, we are privileged in our role in healthcare and everything we do must be in the best interest of the patent/resident. Being a part of that team and being respected for the role we play is very important. Nurses are put under increasing pressure with medication rounds, paperwork, supervision etc. they can’t be everywhere or know what is happening with every resident so we as healthcare assistants become the eyes and ears of the facility, observing changes and reporting in a timely manner to gain a positive outcome for the resident involved. Being heard as part of the team will make for a more effective workplace.

Cinemas Impact On Society

Cinemas Impact On Society In the subcontinent there are numerous traditions and practices that are based on ignorance and which have captivated the progress of the societies. Of such negative influenced ignorance, unsociability, dowry systems, rigidity of caste system and purdah system have done remarkable harm to the society. These influences are present in our society and are practiced without the repercussion of the aftermath that they bring with them, the society keeps following them like nobility preached through ancestral traditions. Cinema films have, had and will continue to torch light to eradicate the stubborn stains in the sub continental society. Cinema has been used to promote eradication of trafficking, illiteracy, slavery, promote national integration, family planning, and inter caste/religion marriages. Cinema can be used as a tool to contribute to guide the society to proceed along the righteous path. It has been and will be used as a mean to remove ignorance from the sub continental society. http://essaysandarticles.com/science/the-cinema%E2%80%94-its-impact-on-society There are dynamic views and realization of cinema to different people associated to this form of media, for instance for the Producers it is a mean of a lucrative business, for directors and backroom staff, it is a form of canvas for them there they can perform their art work to the masses for personal desire and satisfaction, for on screen performers, such as actors and actresses, its is a mean of earning money and face value, while for the masses it is a mean of cheap and interesting form of entertainment and pastime for their viewing and listening pleasure. This is one of the key reasons why cinema has been a flourishing industry for ages and hold of a major market share of the entertainment industry. http://www.preservearticles.com/201106127879/essay-on-the-effect-of-cinema-on-our-society.html Indian Cinema: Since its beginning with the film Raja Harish Chandra (1913), the cinema has remained the most powerful media for mass communication in India. Cinema has the ability to combine entertainment with communication of ideas. It has the potential appeal for its audience. It certainly leaves other media far behind in making such an appeal. As in literature, cinema has produced much which touches the innermost layers of the man. It mirrors the episodes in such a manner that leaves an impact on the coming generations. Cinema presents an image of the society in which it is born and the hopes, aspirations, frustration and contradictions present in any given social order. In the present era, cinema is getting replaced by small screen productions. Televised serials and programmes are replacing craze. They advertise and earn revenue for industry. Thus films telecast has become a source of further income for the industry and trade. Man has instincts, different thoughts flow which leave an effect on the minds. The person laughs with the films and tears with them. Scenes of Shaheed Bhagat Singh, a film by Raj Kumar Santoshi and Manoj Goswami makes people national-minded and sentimentally involved in the film show. The fim dialogues are occupying places in our real life. Dialogues of Mugle Azam found place in the normal interaction of people for a long time. People talked and walked like Prithvi Raj, the great king Akbar. In the same way, plays by Agha Hashat and Devdas by Sharat Chandra left a deep impact on the masses. In the same way, film Sholey created an imending effect on so many. http://www.preservearticles.com/201106127879/essay-on-the-effect-of-cinema-on-our-society.html Example of Bengali Cinema and how it portrays: Bengali cinema is closely linked to Modernity and Realism. The most renowned and famous film makers of the Bengali cinema along with the modernist thoughts chose the genre of realism to reach to a new height. Ritwik Ghatak and Satyajit Ray are some of the greatest examples, who have played with the theme of realism and modernity in their films. Modernity is a vast topic and can be defined into many ways. But we will mainly focus on the artistic, social and political modernization. Satyajit Rays film Pather Pancheli is one of the ultimate examples of films portraying realism along with several elements of modernity. It was an inspiration to Vittorio De Siccas Bicycle Thief, 1948 which was based on Italian neo-realism. Rays work was a stroke of genius. It reflected the social progress and change in Bengal and also had modernized ideas and concepts. In his film Pather Panchali, Ray has focused on leaving the old ideas behind, moving on and working on new concepts. He put emphasis on the fact that, with the passage of time the conventional ways of living, family ideas and traditional lifestyle have become outdated and needs to be altered accordingly. During the climax, Apu and his family, leaves their home and later departs from the village. Their ancestors home was the sole reason why they were not leaving that village. They shifted to another place for a better living and life style. By relocating, they were able to sell off the old house which was of no use to them, instead was the reason for their daughters life. This film is an evolution from traditional times to modern way of living. Ray used many metaphors throughout his film which were related to a need for change and modernity. I think old aunt was a perfect example of metaphorical usage. She was exhausted, old woman who had nothing to do than just wandering around the house. She is frequently told by everyone to leave which indicates that she is unwanted and worthless in the house. The family feared famine, survival and poverty. They were unhappy about the traditional way of living and traditions. The same way, they were annoyed by the presence of old aunt. Later, we founds out that the old aunt rambles, after several unsuccessful attempts of searching for a shelter place, she dies. Death of old ideas is the metaphorical meaning of old aunts death. Ray wishes for a change, something which is never ending. Through his illustrations, he focused on a need for change so that we can break away from the traditions which are holding us back an d is a form of barrier to our progress. By means of aunt death, he is able to show how traditions have become out-of-date. Rays another great work Charulata (1964), also focuses on bringing a change. The story sets in an upper middle class Bengali society. In this context, a lonesome housewife falls in love with her brother-in-law while they both were boosting each other to write. He applied two different thoughts of traditionalism and modernity, home and desire and literature and politics together. Rays films have a humanistic approach. The depth of his works is far reaching. It has captured the human heart and extracted the emotions from it. Apu throwing the necklace stolen by Durga, Amal leaving home for the fear of being unfaithful, Durga stealing food from her aunt are examples of Rays humanistic work. Ray is also inspired by Neo-realism. From my point of view, it is because his stories are largely concentrating on the society. He cannot make them fictional because then it would irrelevant to the society. His stories are not meant to be films, in fact a reality which was an image of the society in which he has lived in. It was a complete imitation of Bengali society. The characters were portrayal of real personalities. For example, Durga is Hindu mythological character. When you look at her, you will not judge her as a good or evil character but will think of her as a woman who had existed in the past and had different attributes which mirrored her personality. She wasnt a fictional character. Correspondingly, Ritwik Ghataks films introduced the modernistic themes of isolation, alienation and need for home that evolves around the Bengali society. In his socially applicable film Ajantrik, Ghatak brought together the concept of isolation and alienation to the society. He demonstrates a mans love for his car; car is a lifeless object. That man had a disturbed social life where he was not able to bond tighter with people around him. There are scenes like when Bimal is having a conversation with his car. He takes care of his car like he is a living companion. At the same time, didnt give importance to what the society says. This shows the importance of the car, Jagaddal. Ghatak treat the car as a living character and not as a prop. He also showed the cars point of view. He wants to prove his point that with the introduction of modernization; nowadays people are more materialistic orientated. They value property more than relations. Likewise in Subarnarekha (1965), Ghatak has focused more on the theme of home (alongside the sub-themes such as relations and happiness.His work is also about modernity, change and its effects and how partition affected Ghatak and the society. Subarnarekha is a after partition story of a family relocating to the bank of Subarnarekha River. Throughout the story, Sita search for happiness. He talks about the new home feeling and that she confesses her secrets, happiness and woes to a river. What I learned from Ghataks films is he considers that society has transformed from being a community to a combined living of different characters. Individualism is present all over his work. People have how people have gone from being lovers of nature and man-made beauty (like lakes and montains) to cars and property. One may say that in the films of both, Satyajit Ray and Ritwik Ghatak, you can find many modernist essentials. Their work ranges from content to themes like anthropomorphism, home and modernity; also their craft which is the use of POV shots, Brechtian elements, different style of cinematography and manipulating space. Conclusion It is always good and well groomed to see good subjects on cinema. They have a very positive and long-lasting effect on the minds whereas cheap and shabby movies affect the tender minds of audience very badly. There is general feeling that present day crimes are all due to effects of cinema. Besides open and demonstrative subjects throw tarnished messages. They spoil our culture, and society. Cinema and TV badly affect the health of the youngsters. They neglect studies and physical games to spend more time on this entertainment. School-going children and society children fail to make use of good impacts and are influenced by the bad part of the programmes on the air. The motive is not to discard cinema or TV telecast so easily. The desirable act will be to selective and choosy for programmes. Good movies should be seen by the students. The movies of TV shows should be very much restricted and for a fix time. The cinema exercises a great influence on the mind of the people. It has a great educative value. It can achieve splendid results in the field of expansion of education. There are certain subjects, such as science and geography, which can be more effec ­tively taught with the help of talkies. Lessons on road sense, rules of hygiene and civic sense can be taught to the students and the public as well in a very effective manner with the help of cinema pictures. Many successful experiments have been made in various countries on the utility of films as a means of education. Feature films have been produced for school and college students and students are being benefitted by them. Cinema films have the power to influence the thinking of the people. They have changed the society and social trends. They have introduced new fashions in society. They may be described as pace-setters. They can create a direct impact on our social life. Films can go a long way towards arousing national consciousness and also in utilising the energies of the youth in social reconstruc ­tion and nation-building by a skilful adaption of good moral, social and educative themes, and by introduction of popular sentiments, films can, to a great extent, formulate and guide public opinion

Youth gang culture and publics perception of gangs

Youth gang culture and publics perception of gangs It is the intention of the following literature review to focus upon the gang and focus in detail on youth gang culture and look in detail the media coverage in relation to knife crime, the public perception of the gang. To discuss why young people become involved in gangs and to discover during this literature review if poverty, race and ethnicity have a radical impact on who joins a change plus who is a victim of a gang. In order to discuss the subjects noted above this review will also look in detail into previous research relating to gangs with a particular emphasis on youth crime. It is also critical to highlight that it is important to discuss key social theories which could be utilised to explain some of the above. In recent years the media, government, police have used the term gang to generally refer to crimes which have been committed by groups of young people. Often crimes such as knife crime have been used by the mass media to portray gangs in a particular way. Often crimes such as knife crime have been used by the mass media to portray gangs in a particular way and also to draw public attention to this social issue. According to the Home Office There has been increasing public concern in recent years about gun and knife crime. While disturbing, the number of such crimes is relatively low and in a general population sample survey such as the BCS the number of victims is too small. Alexandar (2008) More than 70 youngsters died at the hands of gangs in Britain in 2008. In London, 26 were stabbed to death. There are more than 170 gangs, with members as young as ten have been identified by police in London. Many teenagers now routinely carry a knife out of fear, in order to defend themselves if attacked. The penalty for straying into the wrong area is to be robbed, beaten or stabbed. It is difficult to define specifically what a gang is due to the nature of these particular social groups. Gangs in the UK are currently seen as a collection of more than two people for example and often these gangs have a specific purpose. In recent years a collection of youths walking around the streets have become labelled as gangs in the media. Steven Sachs (1978) makes the following definition, a youth gang is commonly thought as a self-formed association of peers having the following characteristics: a gang name and recognizable symbols, identifiable leadership, a geographic territory, a regular meeting pattern, and collective actions to carry out illegal activities, it is a structured, cohesive group of individuals, usually between the ages of eleven and twenty-five, gang members can be male or female, but they are most often male. (Sachs, 1997) According to Cohen (1955) Youth gangs participate in all kinds of activities such as extortion and intimidation, robbery, vandalism, assault, drug trafficking, stabbings, shootings, and sometimes even murder. The following sections of this literature review will focus in detail at specific research which has been carried out previously relating to youth gangs and knife culture. Study 1 The first study was created in 2008 by Scottish centre for crime and justice research , they were awarded a research grant of  £155,000 by the Scottish  government to undertake ethnographic research exploring the nature of youth gang involvement, and the nature of knife carrying by young people in Scotland, and the roles that such activities may play in young peoples everyday lives. The research took place in five locations across Scotland and involved a multi-method approach, combining sets of interviews with young people, police, community and youth workers and other local area experts. Two draft reports were submitted to the Scottish Government in spring 2010: the first providing a qualitative account of young peoples involvement in youth gangs and the second drawing on an analysis of quantitative data from several sweeps of the Edinburgh Study of Youth Transitions of Crime (ESYTC). A core finding of this report is that gang members (inclusive of those who carry /use knives an d other weapons) are drawn from areas of multiple deprivations. The evidence presented in this report suggests that youth gang members are likely to be highly visible as problematic individuals, in terms of their tendency to hang about the streets and their frequent alcohol consumption. Study 2 Youth Gangs in an English City: Social Exclusion, Drugs and Violence The research Youth Gangs: The factors behind the headlines have been made by Judith Aldridge of the University of Manchester. The research provides an ethnographic account of contemporary youth gangs in an English city.   The study involved 26 months of participant observation in Research City; 107 interviews with gang members and their associates, and with key informants; and nine group interviews with non-gang youth, community representatives and parents.   Findings showed a long history of territorial street gangs in Research City. From the 1980s, attention focused on drug-selling gangs engaging in lethal gun violence in marginalised black areas. This framed the way the issue of gangs was officially constructed across Research City; other white areas of the city where gangs presented a lower profile and level of gun violence received less attention. A combination of factors changed the nature of these gangs, in particular from their drug-selling focus. The findings from this r esearch shows that Gangs today in Research City are ethnically mixed, loose, dynamic, interlinked territorial networks with far less organisation than expected and ephemeral, shifting and unstable leadership. Findings are presented in relation to: gang formation and the life course, violence, earnings, drug use, the role of women and girls, ethnicity, community, and statutory responses.   Findings from the research have important implications for policy development, theoretical understanding of youth gangs in the UK, and methodological know-how. The researches shows that one of many reasons why young people get in to gangs is peer pressure and wanting to look bad and also young people are searching for some kind of family unit.Youth crime is simultaneously a social problem and an intrinsic part of consumer culture: while images of gangs and gangsters are used to sell global commodities, young people not in work and education are labelled as antisocial and susceptible to crime. There was a general consensus that the issue of violent weapon crime by groups of young people is not a new phenomenon, and is in part fuelled by media. Group crime involving weapons transcends ethnicity and occurs across all races, with neighbourhood poverty and deprivatation at the root.

Analysis of Platos The Republic Essay -- Philosophy Religion Essays

An Analysis of The Republic The Republic is an examination of the "Good Life"; the harmony reached by applying pure reason and justice. The ideas and arguments of Plato center on the social settings of an ideal republic - those that lead each person to the most perfect possible life for him. Socrates was Plato's early mentor in real life. As a tribute to his teacher, Plato uses Socrates in several of his works and dialogues. Socrates moderates the discussion throughout, as Plato's mouthpiece. Through Socrates' powerful and brilliant questions and explanations on a series of topics, the reader comes to understand what Plato's model society would look like. The basic plan of the Republic is to draw an analogy between the operation of society as a whole and the life of any individual human being. In this paper I will present Plato’s argument that the soul is divides into three parts. I will examine what these parts are, and I will also explain his arguments behind this conclusion. Finally, I will desc ribe how Plato relates the three parts of the soul to a city the different social classes within that city. Plato supposed that people exhibit the same features, and perform the same functions that city-states do. Applying the analogy in this way presumes that each of us, like the state, is a complex whole made up of several distinct parts, each of which has its own proper role. But Plato argued that there is evidence of this in our everyday experience. When faced with choices about what to do, we commonly feel the tug of many different impulses drawing us in different directions all at once, and the most natural explanation for this situ... ...is own desires rather than his subjects needs is not virtuous. Second, a person in the military, who is supposed to be courageous may desert his fellow troops in fear. Third, many common people commit crimes, and create conflict within the community. None of these people are virtuous. However, this is exactly what Plato was getting at. Plato believes that when each of these classes performs its own role and does not try to take over any other class, the entire city as a whole will operate smoothly, showing the harmony that is genuine justice. (ln 433e) What makes the Republic such an important and interesting piece of literature is that by examining what brings true justice and harmony to the world, we can therefore understand all of the virtues by considering how each is placed within the organization of an ideal city.

Antisocial Personality Disorder Essay -- Health Medical Pscyhology Dis

Antisocial Personality Disorder They are your neighbors. They are your friends. Maybe they are even your family. You talk with them often, and have even had them over for dinner on occasion. Perhaps your children play in the same playground or spend time in the same social group. Although you have noticed some quirks and idiosyncrasies, you would never know the difference, and you would never expect the worst. After something bad happens that draws your attention to them, you have been forced to accept the truth: someone you know has Antisocial Personality Disorder. Antisocial Personality Disorder is a personality disorder recognized within the American Psychiatric Association’s Diagnostic and Statistical Manual. This disorder is a lifelong infliction that affects more men than women. An approximate six percent of men and one percent of women in the United States population are considered â€Å"sociopaths† or â€Å"psychopaths† (Wood). In order to be diagnosed with this disorder, the individual must be at least eighteen years old, but the antisocial behaviors must have occurred in the individual by age fifteen. According to Dr. Luchiano Picchio, an individual diagnosed with this disorder is marked by an â€Å"inability to social norms involving many aspects of the patient's life† (Picchio). As listed within the Diagnostic and Statistical Manual version Four (DSM-IV) (2000), the diagnostic criteria for Antisocial Personality Disorder are: (1) failure to conform to social norms with respect to lawful behaviors as indicated by repeatedly performing acts that are grounds for arrest; (2) deceitfulness, as indicated by repeated lying, use of aliases, or conning others for personal profit or pleasure; (3) impulsivity or failure to plan ahead; (4) irritability and aggressiveness, as indicated by repeated physical fights or assaults; (5) reckless disregard for safety of self or others; (6) consistent irresponsibility, as indicated by repeated failure to sustain consistent work behavior or honor financial obligations; and (7) lack of remorse, as indicated by being indifferent to or rationalizing having hurt, mistreated, or stolen from another (American Psychiatric Association [APA], 2000, p. 701). The typical psychopath hits his prime in his twenties, and eventually lessens his socially unacceptable acts by his forties (Black, 2000). He will probably come across as c... ...ity Disorder is a serious disorder experienced by many men and women every day. Although those inflicted by the disorder can lead normal lives and usually do, they can be considered dangerous, and those spending time around them should pay close attention to both their own safety and the safety of the sociopath. After all, as William and Joan McCord stated in The Psychopath, â€Å"Psychopathy, possibly more than other mental disorders, threatens the safety, the serenity, and the security of American life† (Olsen 1984, p. 191). Works Cited: American Psychiatric Association. (2000). Diagnostic and Statistical Manual. Washington D.C.: Author. Black, D. (2000, November 25). What is antisocial personality disorder? Psych Central. Retrieved April 21, 2004, from http://psychcentral.com/library/asp_general.html Olsen, J. (1984). Son. New York: Atheneum. Picchio, L. (n.d.) Antisocial personality disorder. Dauphin County RADAR. Retrieved April 14, 2004, from http://dcradar.org/doctors/picchio_0501.html Wood, D. (n.d.) What is antisocial personality disorder? Mental Health Matters. Retrieved April 21, 2004, from http://www.mental-health-matters.com/articles/print.php?artID=51