Sunday, March 15, 2020
The Dragon essays In Raffels translation of Beowulf the dragon protects the men from what can deceive them, but takes away the one thing they have been deceived by. The Dragon plays a very important role in the epic. He is not like other dragons from the medieval time and protects a virgin up in a tower. What was the motive for a dragon supposedly protecting a virgin from getting rescued? The dragon that is depicted in this novel does not protect a virgin, but he protects a whole hoard of gold. In the end of this epic a slave steals a cup, and the dragon takes revenge on the Geat land. Beowulf, although young, still has the obligation to protect his people from the Dragon. Beowulf fights the dragon and is slain, some may view the dragon as destroyer, others as a protector. In reality, which one does the dragon truly seem to be? The dragon is a destroyer but a protector as well. In Beowulfs time gold is a very valuable commodity to have. Gold was used for money, trading, and to just show signs of pure wealth. The dragon protected this gold not only to have use for himself, but also to protect men from their own greedy souls. The dragon does not consciously protect this gold, but in doing so he protects not only the power of the king, but the certain civil unrest of the community in which the gold could have been found. A slave comes to the dragons lair and steals a cup from the dragon to take back to his master to be excepted back to the community for his wrongdoing. Upon, the dragon noticing this he suddenly becomes enraged that someone dares to steal from the lair of the dragon. And evening came and wild with anger; It could fly burning across the land, killing and destroying everything with its breath. The sun was gone, and its heart was glad: glowing with rage; It left the tower, impatient to repay his enemies. From this passage in the book a reader can see that the dragon is no longer a protec ...
Thursday, February 27, 2020
Reflection reaction 2 - Assignment Example In fact, the country is recorded to have been wealthy and dominated by the Islamic culture at that time; in addition, the country also had large populations of the Jewish people that were prevalent in Europe. The Christian and Muslim religions had shared the Iberian Peninsula, which is the current homeland to Portugal and Spain. During this time, it is recorded that these regions enjoyed relative peace and calm, something that played a role to their wealth and prosperity. When people live together in peace and understanding, they can do great things that can influence the course of life. This was evidence during this time that relative peace and calm characterized these regions. It is believed that the Jewish scholars and their Muslim counterparts collaborated in many things (Hannon 2). For instance, they worked together in the process of compiling great and important works of as well as making translations to this information. The same was applied in other disciplines like mathematics, science and sociology among others. It is believed that the period during and after 1469, saw Spain begin to make important and bold advances towards building its empire. During this period, Ferdinand and Isabella were united as king and Queen setting the pace for these developments. It is believed that the unison of these two people led to the union of Aragon and Castle, which were the most powerful kingdoms at that time (Moore 1). The support for Columbus by these rules played an essential role in bringing some many kingdoms under the Spanish rule. Columbus and other American possession remained under the custody and check of the Spanish rule and were passed to Charles I, who was the grandson of Ferdinand after his death in 1519 (Moore 3). Charles was very famous, history records that by this time, he had already conquered vast lands including Luxembourg,
Tuesday, February 11, 2020
Finance - Assignment Example To create a child day care center the YMCA must identify the space for the project. Then it must invest in infrastructure improvements as well as equipment and accessories for the day care center. The required human resource and its monthly cost must be determined. The second cash flow aspect of the project would be once the center is built. The YMCA must pay for maintenance expenses, payroll, utilities, and other expenses associated with the day care center. The demand for the services might exceed the supply capacity of the center. The company should establish a fee to the mothers or fathers of children that are attended in the day care center in order to cover operating expenses. The weekly fee for services in the child day care of the YMCA should be below market value for similar services in the community. Despite the YMCAÃ¢â¬â¢s best intentions there is no way that the YMCA can offer the child day care services for free. If it was free the center would receive an incredible amount of applications since everyone desires free child day care
Friday, January 31, 2020
Nazi Germany and Virginia Holocaust Museum Essay In this paper, I articulate my experience at the Virginia Holocaust museum, paying particular attention to my emotional and cognitive reactions. As a student of social work, I benefit from knowledge of the National Association of Social Workers (NASW) Code of Ethics, which I employ in reflecting upon the dichotomization and construction of the other that fueled the Nazi intolerance towards Jews and other ethnically diverse populations and led to their genocide. By examining the current genocide in the South Sudan, I highlight commonalities between the Holocaust and the modern plight of marginalized South Sudanese populations. Finally, I utilize the NASW ethical principles of Social Justice and Dignity and Worth of the Person to imagine how I would have reacted, as a social worker, to the Holocaust. Through this process of reflection, I gain insight into the mechanisms of intolerance and better position myself to be a positive change agent. Keywords: dichotomization, ethics, genocide, holocaust, Nazi, social work, Sudan Examining the Holocaust from a Social WorkerÃ¢â¬â¢s Perspective Introduction The purpose of this paper is to reflect upon my experience at the Virginia Holocaust Museum on September 11, 2012. By providing a detailed and thoughtful examination of one of the most shameful chapters in human history, the Virginia Holocaust Museum elicits a strong emotional and cognitive reaction. As a student of social work and an active participant in the current political landscape, I am able to use current events and my understanding of the National Association of Social Workers (NASW) Code of Ethics as a lens in which to examine the atrocities of the Holocaust. By understanding the threads of intolerance that connect the Holocaust to the current genocide in the Sudan and applying the NASW ethical principles of social justice and the dignity and worth of the person, I am able to gain a richer understanding of the Holocaust and the millions of lives it affected. My Experience Growing up in the Virginia public school system, impersonal statistics and broad textbook generalities taught me about the Holocaust in history class. While I remember feeling unsettled and recognizing in some undefinable way that this event was truly terrible, the emotional weight of sadness and terror that the Holocaust commands did not truly sink in until my family brought me to visit the National Holocaust Museum in Washington DC. Walking slowly through the exhibits, I recall vividly the feeling that I was being turned inside out, my emotional nerve endings exposed to the pain and depravity of the collective nightmare of 11 million individuals. This was a profound experience for my young mind. The question Ã¢â¬Å"How could this happen? Ã¢â¬ tattooed itself on my consciousness and never received a truly satisfying answer. This question took on a renewed resonance as I took part in a School of Social Work fieldtrip to the Virginia Holocaust Museum. Returning for another in-depth look at the Holocaust, this time as an adult with infinitely more life experience, I again found myself emotionally raw. From the moment we arrived our docent, John Hagadorn, began immersing us in the facts and contextual details of the Holocaust. John overwhelmed us with the blunt statistics, sharing about the 6 million Jews and 5 million Czechs, Hungarians, Gypsies, LGBT and disabled persons who were systematically destroyed before the Allied forces of Great Britain, France, Russia and the United States were able to intervene. Hearing these numbers and the multitude of groups affected, I was struck by the NaziÃ¢â¬â¢s tendency to aggregate, or lump together, different groups that did not meet the GermanÃ¢â¬â¢s ethnocentric, heteronormative, and physicalist perspectives (Rosenblum Travis, 2012). After aggregating these groups, the NaziÃ¢â¬â¢s were able to dichotomize, or set themselves apart from these groups and declare them non-German and impure, their very existence in opposition to Nazi ideals (Rosenblum Travis, 2012). Despite knowing that racism, homophobia, and anti-Semitism were forces at play in the everyday German culture of the time, I find it hard to imagine that even the most relentless socialization could lead a human being to actively participate in or take a passive (but complicit) part in the extermination of millions of people based upon arbitrary differences. I know that fairness requires that I acknowledge istorical and cultural relativism when examining the Holocaust. However, as a person benefiting from an upbringing rich in openness and respect for the innate worth of all living beings, it is difficult for me to understand how so many Germans could let such atrocities culminate in the destruction of 11 million lives, and even help to perpetuate those atrocities. After being emotionally primed by the facts about the massive populations affected by the NaziÃ¢â¬â¢s racist, ethnocentric, sexist, heteronormative, and physicalist campaign of hatred, I was profoundly affected by the photographs of the personal lives destroyed. From the moment we began the tour in the Ã¢â¬Å"LiberationÃ¢â¬ section, photograph after photograph of decimated humans greeted me with a palpable sense of sadness. Seeing the glassy eyed, hollow cheeked portraits of Jewish men, women and children reduced to emaciated skeletons gave me an entirely new perspective on human suffering. I imagine the slow, methodical torture of feeling my body wither away, day after day, and the madness of feeling powerless to feed my family or myself. Our docent, John Hagadorn, reminded us that even the most oppressive cultures often recognize children as especially vulnerable and spare them some of the abuses that adults endure. This was not the case in Nazi Germany and the photographs of children wounded and disfigured by Ã¢â¬Å"medical experimentsÃ¢â¬ involving chemical burns, skin grafts, and Ã¢â¬Å"exploratory surgeriesÃ¢â¬ made my stomach curdle. The replication of the experimental chamber the Nazis employed to test high altitude oxygen deprivation on concentration camp prisoners was especially gruesome. Imagining the terror and agony of the victims who endured this torture gave me a deeper understanding of the depth of dehumanization the Nazis felt for Jews. The photograph that stood out the most for me included no terrorized faces or emaciated bodies, but was simply a huge crate filled with wedding rings. With tens of thousands of rings piled atop one another, I could imagine all the families destroyed by this evil. I imagined the love that united untold couples, the dreams of children, homes, and experiences shared that were shattered. I thought of the stories created through a lifetime of shared love and humanity, destroyed before ever being written. As I imagined my parentÃ¢â¬â¢s wedding bands in that crate, I felt an overwhelming emptiness. I realized that mine and my sisters lives and all the moments of joy and love we have shared as a family would have been snuffed out before ever having the chance to flourish, all based on some arbitrary distinction of race, ethnicity or religious affiliation. TodayÃ¢â¬â¢s Issues Sadly, the systematic genocide of the Holocaust is not an isolated incident in human history. Since the liberation of the Nazi concentration camps in Poland in 1945, intolerant despots have carried out numerous other genocidal campaigns in Rwanda, Bosnia and Iraq. According to the United States Holocaust Memorial Museum, today one of the largest genocidal and humanitarian crises of the 21st century continues to unfold in the Sudan, with over two million civilians murdered and four million displaced (United states holocaust, 2012). According to the Virginia Holocaust Museum, since taking power of the Sudanese government in 1989, Omar al-Bashir has recruited Arab tribal militias, or Janjaweed, to eliminate the ethnic Fur, Masalit, and Zaghawa tribal groups (2012). These Nuba mountain ethnic groups and any civilians who represent a perceived threat to BashirÃ¢â¬â¢s National Congress Party (NCP) continue to be targets of aerial bombing, mass starvation and displacement, torture, rape, and enslavement (United states holocaust, 2012). Just as the Nazis used the ethnic variance of Jews, Czechs, Hungarians and other Ã¢â¬Å"Non AryanÃ¢â¬ populations as the basis for violence and oppression, the NCP based their current violence in South Sudan upon perceived ethnic differences. While the Nazis dichotomized anyone who did not fit their definition of the German race, the NCP continues to dichotomize the Nuba, Fur, Masalit, and Zaghawa populations because of their ethnic differences. By employing this process of dichotomization, both the Nazis and the NCP are able to marginalize entire populations and construct them as Ã¢â¬Å"othersÃ¢â¬ who are distinctly different and Ã¢â¬Å"in opposition to the dominant groupÃ¢â¬ (Rosenblum Travis, 2012). This extreme process of othering plants the seeds of intolerance and hatred that later manifest as systematic violence, as the current rape, displacement and murder of millions in South Sudan illustrates. NASW Code of Ethics Social JusticeÃ The NASW Code of ethics defines the principle of Social Justice as Ã¢â¬Å"challeng[ing] social injusticeÃ¢â¬ and Ã¢â¬Å"pursu[ing] social change, particularly with and on behalf of vulnerable and oppressed individuals and groups of peopleÃ¢â¬ (NASW Delegate Assembly, 2008). When considering the Holocaust there are abundant opportunities to apply the principle of social justice. As a social worker, I would have had an ethical responsibility to take action to relieve the suffering of the Holocaust victims. The Nazis systematically oppressed the Jewish, Czech, Hungarian, disabled, and LGBT populations in horrific ways. Had I been a social worker at the time, I would have made it my priority to encourage social change by educating anyone I could about the violence and oppression that decimated these vulnerable populations. By spreading knowledge and encouraging others to raise their awareness of the suffering in Nazi Germany, I could have organized rallies and campaigns designed to apply pressure to our government to intervene earlier. I could have encouraged sensitivity to these diverse cultures by constructing a dialogue about diversity and challenging apathetic civilians to challenge themselves to empathize with these oppressed groups and imagine themselves as victims. Dignity and Worth of the Person The NASW Code of Ethics describes the principle of Dignity and Worth of the Person as Ã¢â¬Å"respect[ing] the inherent dignity and worth of the personÃ¢â¬ and Ã¢â¬Å"treat[ing] each person in a caring and respectful fashion, mindful of individual differences and cultural and ethnic diversityÃ¢â¬ (NASW Delegate Assembly, 2008). The very foundation of the Holocaust and the genocide of 11 million individuals was a lack of respect for cultural and ethnic diversity. The Nazi regime targeted anyone who did not meet its narrow perception of the Ã¢â¬Å"pureÃ¢â¬ German race. The Nazis considered any physical or mental divergence from the Nazi racial, ethnic, heteronormative, and physicalist norms a threat. Had I been a social worker at the time, it would have been my obligation to resist these oppressive views and aid marginalized people in any way that I could. By encouraging others to recognize the innate value of all human beings and the arbitrary nature of racial and ethnic distinctions, I could have assisted others in achieving a more empathetic awareness that could serve as motivation to take action to end Nazi oppression. Conclusion The Holocaust remains one of the darkest, most disturbing scars upon modern human history. Examining the mechanisms of intolerance that fueled the decimation of over 11 million lives allows me insight into the subversive nature of evil. These mechanisms of socialization, dichotomization, and the various ways in which human beings construct differences in others must be understood if such evil is to be prevented in the future. Unfortunately, as in the case of the Sudan and other marginalized regions of the world, these mechanisms are still fueling the widespread oppression of entire populations. By raising my awareness of historical and modern oppression and endeavoring to embody the NASW ethical principles like social justice and the dignity and worth of the person, I can better position myself to be an active change agent and a better human being.
Thursday, January 23, 2020
There are many, different oppressions throughout human society that are intricately woven together and interconnected. Many of these oppressions are formed within a patriarchal, Christian theology and involve the body: the body of Earth, the bodies of women, the body of animals. Sallie McFague sets up a model of bodies to help break these connected oppressions. McFagueÃ¢â¬â¢s work emphasizes that the body and its oppressions are what connects Christian theology, feminism, and ecology. Her model focuses on the metaphorical idea that the body of the earth is the body of God (McFague, 1993). To better understand this model, we must first examine how bodies have been viewed and affected within the Christian religion framework of our western culture. Christianity has a long tradition of focusing on embodiment. Its basic practices and ideas of incarnation, Christology, the Resurrection, and the Eucharist, even the metaphor of the church being the body of Christ, all involve embodiment in some way (McFague, 1993). Yet, with these embodiment characteristics of Christianity, this religion still devalues nature and womenÃ¢â¬â¢s bodies. It has set up a patriarchal framework for western culture of devaluing the body, and women. Ã¢â¬Å"Western culture and religion have a long, painful history of demeaning the female by identifying her with the body and with nature, while elevating the male by identifying him with reason and spiritÃ¢â¬ (McFague, 1993). This idea reinforces stereotypes that oppress women and separates the body from the mind and soul. Until we reconcile this dis connect of the body and mind, we cannot fully love all bodies; this leads to the inability to love the Ã¢â¬Å"bodyÃ¢â¬ of the earth (McFague, 1993). Without this love, we cannot fully appreciate ... ...hange and Global Warming Introduction. Global Issues. Retrieved from http://www.globalissues.org/article/233/climate-change-and-global-warming-introduction. United Nations Population Funds (2009, November 18). Facing a Changing World: Women, Population, and Climate. State of the WorldÃ¢â¬â¢s Population, UNFPA. Retrieved from http://www.unfpa.org/webdav/site/global/shared/swp/englishswop09.pdf. Warren, K. J. (1995). The Power and the Promise of Ecological Feminism. In M. H. MacKinnon & M. McIntyre (Eds.), Readings in Ecology and Feminist Theology (172-195). Kansas City: Sheed and Ward. Winerman, L. (2005). The MindÃ¢â¬â¢s Mirror. Monitor on Psychology, 36. Retrieved from http://www.apa.org/monitor/oct05/mirror.aspx. Young, H. (2013). Why We WonÃ¢â¬â¢t Stop Global Warming. Aljazeera. Retrieved from http://www.aljazeera.com/indepth/opinion/2013/01/201312094040359963.html.
Wednesday, January 15, 2020
Erik Erikson elaborated Freud's genital stageÃ in adolescence, and added three stages of adulthood (William, 2011). The eight stages according to Mcleod are: Trust Versus Mistrust (birth Ã¢â¬â 1 year), Autonomy vs. Shame and Doubt (2 Ã¢â¬â 3 years), Initiative vs. Guilt (3 Ã¢â¬â 5 years), Industry (competence) vs. Inferiority (6 Ã¢â¬â 12 years), Identity vs. Role Confusion (13 Ã¢â¬â 18 years), Intimacy vs. Isolation (young adulthood), Generativity vs. Stagnation (middle adulthood) and Ego Integrity vs. Despair (old age). I am going to discuss the first two.At infancy, children learn to trust or/and mistrust people and environment. I still have family members I am uncomfortable being around because they use to tickle me as a child. Now there is always a sense of mistrust when I am around them. As toddlers, (18 months-3 years) take pride in self and learn to face fears or self-doubt. This is the stage where we gain sphincter control and begin potty training. If our car egivers are overly critical or impatient, or if they demean our efforts, we develop feelings of shame and doubt.After my mum showed me a few times how to go potty, I would tell her I did not want her in the toilet and I could do it myself. This gave me a sense of autonomy and self-esteem. For Erikson, psychosocial development involves certain crises which the individual must face at each stage. Reference McLeod, S. A. (2008). Erik Erikson: Psychosocial Stages. Retrieved fromÃ http://www. simplypsychology. org/Erik-Erikson. html#sthash. dBmFr2FJ. dpbs Crain, William (2011). Theories of Development: Concepts and Applications (6th ed. ).
Monday, January 6, 2020
Long is theÃ 86th most popular surnameÃ in the United States with origins inÃ English,Ã Irish, and Chinese. The most common alternate surname spellings include Longe, Lang, Delong, and Laing. Learn about the famous Longs, genealogy resources and the three main plausible origins for the common last name below. Possible Surname Origins Long was most commonly aÃ nickname that was often given to a man who was especially tall and lanky, from theÃ Old English langÃ andÃ Old French long, meaningÃ long or tall.The Long surname may also be aÃ reduced Anglicized form of Gaelic name Ãâ LongÃ ¡in, meaning descendant of LongÃ ¡n, a personal name probably derived from long, meaning tall.If the family is Chinese, the name may indicate descent fromÃ an official treasurer called Long, who lived during the reign of the model emperor Shun (2257Ã¢â¬â2205 BC). Notable Longs Nia Long:Ã American actress who isÃ best known as her characters on The Fresh Prince of Bel-Air and Third Watch on TV. She was also in the popular movies Friday and Too Deep.Howie Long:Ã Former American NFL defensive end. Howie currently works at Fox Sports as a studio analyst.Shelley Long:Ã Actress popular on the comedy television shows Cheers and Frasier. She has five Emmy nominations and two Golden Globe Awards.Shorty Long: American soul singer, record producer, and musician who was inducted into the Alabama Jazz Hall of Fame. Genealogy Resources 100 Most Common U.S. Surnames Their Meanings: Smith, Johnson, Williams, Jones, Brown... Are you one of the millions of Americans sporting one of these top 100 common last names from the 2000 census?Long Family Genealogy Forum: Search this popular genealogy forum for the Long surname to find others who might be researching your ancestors, or post your own Long query.FamilySearch - LongÃ Genealogy: Find records, queries, and lineage-linked family trees posted for the Long surname and its variations.LongÃ Surname Family Mailing Lists: RootsWeb hosts several free mailing lists for researchers of the Long surname.Cousin Connect - LongÃ Genealogy Queries: Read or post genealogy queries for the surname Long, and sign up for free notification when new Long queries are added.DistantCousin.com - LongÃ Genealogy Family History: Free databases and genealogy links for the last name Long. Resources and Further Reading Cottle, Basil. Penguin Dictionary of Surnames. Baltimore, MD: Penguin Books, 1967.Menk, Lars. A Dictionary of German-Jewish Surnames. Avotaynu, 2005.Beider, Alexander. A Dictionary of Jewish Surnames from Galicia. Avotaynu, 2004.Hanks, Patrick, and Flavia Hodges. A Dictionary of Surnames. Oxford University Press, 1989.Hanks, Patrick. Dictionary of American Family Names. Oxford University Press, 2003.Smith, Elsdon C. American Surnames. Genealogical Publishing Company, 1997.