Hoc-est Corpus †This is My Body †Religious Studies Essay

Hoc-est Corpus – This is My Body – Religious Studies Essay Free Online Research Papers Hoc-est Corpus This is My Body Religious Studies Essay Ever wonder where the phrase hocus pocus came from? It is corrupted from the Latin, hoc-est corpus, meaning: This is my body. Throughout history transubstantiationalist beliefs abound, mostly in archaic cultures. Plants and animals involved in sacraments and rituals were believed to literally transform into the flesh of the gods. Cultures and religions all over the world have used entheogens (term to describe plants and chemicals that have religious import) in their spiritual practices, incorporating religious, medicinal, and psychotherapeutic dimensions, transcendence to communicate with the gods. From 1,000 to 500 B.C.E., in Central and South America, psilocybin was given the name Temamacatlth which means Gods flesh. Ayahuasca or DMT, called vine of the soul, is still used in these religious ceremonies spanning 70 different peoples also in Central and South America. Chemists have been baffled for years by the extensive knowledge of these indigenous people, and the plants they use for healing and spiritual purposes. The tribes claim that their knowledge came from the plants themselves, which they are able to communicate with while being intoxicated. Peyote, in North America, is viewed not as a plant, but as a god by the Huichol Indians of Mexico and is used as a spiritual medicine, a plant sacrament, and plant teacher, but is considered an entire way of life. According to Ralph Metzner, a professor of psychology at the California Institute of Integral Studies, the use of hallucinogens as an adjunct to yogic practices is known to this day in India, among certain Shaivite sects in particular (Hallucinogens: A Reader p. 23). Marijuana has been called weed of wisdom and angels food, and is mentioned in the Bible several times. For example, in Exodus 30:23, God commands Moses to make a holy anointing oil of myrrh, sweet cinnamon, kassia and kaneh bosm. Kaneh bosm in Hebrew, literally means, kannabos or kannabus. Sometimes it is mistranslated into calamus. The root kan means reed or hemp, and bosm means aromatic. Other examples are found in Song of Solomon 4:14, Isaiah 43:24, Jeremiah 6:20, and Ezekiel 27:19. In the Jewish sect of Ess ene, every prophet had to go through an initiation, which consisted of a sacred meal where God was identified as being part of the consumed. Taoists refer to psilocybin as the divine mushroom of immortality. Gordon Wasson postulates in his book Soma: Divine Mushroom of Immortality, that â€Å"soma† in Vedic literature, a red fruit leading to spontaneous but impermanent enlightenment to those who ingest it, is actually the Fly Agaric, Amanita Muscaria Mushroom. It is thought by some that Aristotle, Plato and Sophocles all participated in ceremonies at a temple in Eluesis which honored Demeter, the earth goddess, in which a fungal concoction was served that some, including Albert Hoffmann, Carl Ruck and Gordon Wasson speculate, is an LSD-like, ergot-derived beverage. Let me provide just a spectrum of different religious uses people would use these substances for: opening of extrasensory channels of perception such as telepathy, clairvoyance, and astral projection, loss of the fear of death, profound personal transformation and rejuvenation, communion with natural forces, animals and plant life, rites of passage with themes of birth, sex and death, reclaiming ancestral heritage, connection with a totem animal, direct communication or even possession by deities or demons and other archetypal beings, healing mediated by spirit guides or animal helpers, and quite often used in combination with other spiritual practices such as yoga, meditation and prayer. Throughout human experience, entheogens have had a role in religious institutions. I will argue that in a country where religious freedom is granted, the use of these substances should be recognized for their religious value, and be protected under civil liberties. Furthermore, to deny this right is not only a contradiction of the constitution but an act of oppression and discrimination against the God-given right to control destinies as well as religious evolution. Not until the 16th century did political systems formally forbid these substances. Punishment for ingestion was often death. â€Å"Witches† persecuted during the inquisitions were accused of using hallucinogenic plants, specifically those of the nightshade family such as mandrake. For this many were tortured, murdered and burned. â€Å"The mandrake is the ‘Tree of Knowledge† and the burning love ignited by its pleasure is the origin of the human race (Hugo Rahner Greek Myths in Christian Meaning, 1957).† They also used the stereotypical amphibians in their witches’ brews, whose secretions are hallucinogenic much like the Colorado River Toad which secretes considerable amounts of DMT-like compounds. This attitude has been carried over into our current attitudes and laws regarding these substances. In the first amendment to the United States Constitution, all citizens are granted the right to religious freedom. But what constitutes religious freedom? Furthermore, what constitutes religious experience? The Oxford Dictionary of Philosophy by Simon Blackburn defines religious experience as any experience carrying as its content the presence of something divine or transcendentas being able to comprehend a timeless and eternal divine order to the universe. Further, it defines freedom as a condition of liberation from social and cultural forces that are perceived as impeding self-realization.† To become free is therefore a challenge that is only met by personal transformation. There are common misconceptions regarding the definition of religion which have crept into our culture. The Webster’s Dictionary defines religion as 1) a belief in and reverence for a supernatural power or powers regarded as creator and governor of the universe; 2) a set of beliefs, values, and pra ctices based on the teachings of a spiritual leader. It defines religious as having or showing belief and reverence for God or a deity. Buddhism, though, is non-theistic, not believing in a creator and governor of the universe. Still, it is recognized as a religion. According to definition number two, one can be part of a religion as long as one follows the teachings of a spiritual leader and thus be protected under the first amendment. Why then cant anyone follow the teaching of a Native American spiritual leader, under the protection under law? On the very first page of Aldous Huxleys The Doors of Perception, he says, In the words of one of the early Spanish visitors to the New World, they eat a root which they call peyote, and which they venerate as though it were a deity. Hallucinogens such as LSD, DMT, cannabis, mescaline, psilocybin (mushrooms) and peyote are all listed as Schedule One by our government. To be classified Schedule One means three things: that these substances have 1) a high potential for abuse, 2) no currently accepted medicinal use in treatment in the United States, and 3) a lack of accepted safety for use of the drug under medical supervision. There are many inherent problems with this law. Marijuana has been used and prescribed by doctors all over the U.S. for things such as glaucoma, depression, anorexia and for cancer patients going through chemotherapy. Yet the government says that there is no accepted medicinal use of marijuana. Why is this? The law says The listing of peyote as a controlled substance in Schedule One does not apply to the non-drug use of peyote in bona fide religious ceremonies of the Native American Church, and members of the Native American Church so using peyote are exempt from registration.† In states such as Arizona, Colorado, Minnesota, Nevada, New Mexico, Oregon, Idaho, Iowa, Kansas, Oklahoma, South Dakota, Texas, and Wisconsin, the use of peyote is only protected within Native American Church ceremonies. Idaho and Texas, however, require some Native American Heritage in order to be exempt. What does it mean when they use the term â€Å"non-drug use†? They’re saying that when you use a drug for religious reasons it is no longer a drug. When you take a drug for negative reasons then it is a drug. The Merriam Webster’s Collegiate Dictionary defines drug as â€Å"a substance used as a medication or in the preparation of medication. Dictionary.com defines drug as 1) â€Å" A substance used in the diagnosis, treatment, or prevention of a disease or as a component of a medication; and as 2) A chemical substance, such as a narcotic or hallucinogen, that affects the central nervous system, causing changes in behavior.† Peyote is a drug! No matter how you use it. In the Tao Te Ching it says, â€Å"Nature provides everythingfor all without discrimination Therefore let us present the same face to everyone and treat all men as equals. But notice how the law specifies that peyote may only be used by a religious organization. Therefore, one doesnt have religious freedom unless one is part of a particular organization. Jane English, who helped translate the Tao Te Ching into English along with Gia-Fu Feng, said in her introduction, The Taoist Way is not dependent on race, creed or any culture form. Native Americans are exempt from peyote law. Therefore, that freedom is only provided for a certain race. This is not religious freedom. It discriminates all other races. Ayahuasca is protected as a religious practice in Brazil. If a certain practice is considered religious by another country, culture or tradition, and our country is founded on the melting pot ideal, granting religious freedom; why is it that we do not recognize religious practices from other countries for our citizens? Research indicates that people who take ayahuasca show unusually large numbers of serotonin receptors (Stanislav Grof, Forgotten Truth). This is beginning to prove to western psychiatrists that this plant can be more effective in treating certain types of depression and other psychiatric conditions that exist in the current psychiatric paradigm. LSD, when first discovered, showed great promise for psychiatric use. However, as it hit the streets in the 60s, in conjunct with the Vietnam protests and the counter culture movement, it inevitably became illegal as a result of fear and gained a terrible reputation. Because of this it became unavailable to the medical field. This is a strange paradox: How is it that the dominant white culture succeeded in only making an entire field of study taboo and any use thereof punishable by imprisonment, where the same substances are the sacrament of a particular subculture within the larger society and is protected by law? Ralph Metzner postulates, T he fact that the serious use of hallucinogens continues despite severe social and legal sanctions suggests that this is a kind of individual freedom that is not easy to abolish. It also suggests that there is a strong need in certain people to reestablish their connections with ancient traditions of knowledge, in which visionary states of consciousness and exploration of other realities, with or without hallucinogens, were the main concern. In religions and cultures that have made use of hallucinogens, ceremonies express and reinforce the integration of mind, body and spirit; they are simultaneously religious, medicinal, and psychotherapeutic, such as peyote-use, healing-singing circles, sweat lodge and spirit dance among Native Americans. In dominant white societies, we have compartmentalized medicine, psychology and religious spirituality. When hit by the overflow of these drugs on the streets, which were under research at the time, each group approached these substances with fear of its unpredictable transformations of physical perception as well as worldviews. Thus the natural reaction was total prohibition (which hasnt seemed to be such a good idea in the past) not only for religious practices, but also from further research into medicinal and psychotherapeutic uses. These dominant groups didnt want consciousness expanding drugs, or anyone to use them of their own free will. This assumes that people are too ignoran t to make reasoned, informed choices of how to treat their own illnesses, psychological problems, and how to cultivate their own religious practice. The big difference is that in cultures that use these tools, the visions produced are not feared but accepted and respected. They assume that their people have the capacity and responsibility to attune themselves to higher spiritual sources of knowledge and healing. An Ayahuasca Song of the Shipibo sings â€Å"Ayahuasca, medicine, enrapture me fully! Help me by opening your beautiful world to me! You also are created by the god who created man! Reveal to me completely your medicine worlds. I shall heal the sick bodies: These sick children and this sick woman shall I heal by making everything good!† This drug is the cornerstone of some cultures origin of all knowledge (as said in Jeremy Narby’s The Cosmic Serpent: DNA and the Origins of Knowledge) and medicine. If one were to move from this culture into the U.S. and continu e their religious practice, they would be arrested. We have limited religious freedom. Aldous Huxley proposes in The Doors of Perception that modern religions are no longer adequate for the sense of meaning and purpose we require. Religions have become merely words, abstract conceptualization. We need direct experience. It is becoming increasingly difficult for westerners and people in technological/industrial societies to feel the interconnectedness with nature and fellow humans. Many people, certainly many young people who take drugs, do not use hallucinogens as a means of escape, but for achieving the satisfaction of interconnectedness in a spiritual sense. There are many who argue that drugs cannot produce genuine mystical experiences and have no role in spiritual life. What is it then that makes an experience religious? As part of certain religions, people bless their meals through prayer before they eat, although most people dont consider it a sacred or ritualistic act. Intention is what makes a given experience authentically religious. The same drug, or method, can be used to attain nirvana, or religious vision, while in the case of others, such as Charles Manson, could lead to perverse and sadistic acts of violence. These drugs are merely tools to attain altered states, which state depends on the intention of the user. In Buddhism, there is an idea of â€Å"the finger pointing to the moon.† The significance of this metaphor is to simply point out that there are many different paths, many different methods, of getting to the same goal. There are many different sects in Buddhism, for example, with different methodologies, all geared toward achieving the same goal of enlightenment. One can have a religious experience through peyote, through meditation, through yoga, through the use of other psychedelics, or any integration or combination of various spiritual practices. According to the Moral Accounting Metaphor, proposed by Lakoff and Johnson, rights are viewed as entitlements to certain moral goods, meaning certain aspects of well-being. The problem is that few people decide what well-being is for its community, its nation, and all individuals therein. Our conceptions of well-being may or may not be universal among all cultures of the world. But all have a sense of what is right and what is wrong no matter how they come to those conclusions. Many of our metaphorical conceptualizations of morality are inconsistent with one another. Adam Smith proposed that if all citizens of a nation pursue their own self-interest that an invisible hand would operate to bring about the wealth of all. Combining this with the Moral Accounting Metaphor we get the Morality is the Pursuit of Self-Interest Metaphor. Adam Smith’s theory was one of the founding principles of this country and affected how we conduct our business as a nation throughout the world. In P hilosophy in the Flesh, Lakoff and Johnson discuss moral superiority in the moral order metaphor: â€Å"Western culture over non-Western culture; America over other countries; citizens over immigrants; Christians over non-Christians; straights over gays; the rich over the poor. Incidentally, the Moral Order metaphor gives us a better understanding of what fascism is: Fascism legitimizes such a moral order and seeks to enforce it through the power of the state (p. 304).† In our culture using drugs in viewed as wrong, immoral, dirty and repulsive. The prevailing although rarely acknowledged attitude in American courts is that almost any trial is too good for a person accused of a drug crime. That attitude was succinctly displayed in a remark made in 1987 by one of the most liberal Supreme Court Justices. The late Thurgood Marshall, a lifelong defender of the Bill of Rights, told Life Magazine, If its a dope case, I wont even read the petition. I aint giving no break to no dope dealer. That statement caught the attention of some in the legal profession, but it produced neither a bark of criticism nor a paragraph of protest. What would have happened if Justice Marshall had said the same thing about petitions from politicians convicted of bribery? Or those of securities dealers convicted of stock fraud? In stark contrast, when Judge Harold Baer ruled in favor of a drug defendant, Presidential candidate Bob Dole called for his impeachment and the White House said it would ask for his resignation if he didn’t change his ru ling. He changed it. Police may search an open field without warrant or cause, even if it has no trespassing signs and the police trespass is a criminal offense. They may also, as in Orwells Nineteen Eighty-Four, conduct close helicopter surveillance of our homes and backyards. They may also search our garbage cans without cause. First class mail may be opened without a warrant on less than probable cause The exclusionary rule which forbids use of illegally-obtained evidence has been restricted to the point of absurdity. The rule does not apply to grand jury proceedings, to civil cases, or even to sentencing procedures. It does not apply even in a criminal trial if the defendant has the temerity to testify in his own defense, for the illegally-obtained evidence can then be used to impeach the defendant as a witness. The signers of the Declaration of Independence believed, with John Locke, that the right of property was fundamental and inalienable, an aspect of humanity. They regarded liberty as impossible without property, which was the guardian of every other right. These beliefs are reflected in constitutional text. The Fifth Amendment declares that No person shall be deprived of life, liberty or property without due process of law; nor shall private property be taken for public use, without just compensation. Under federal statutes, any property is subject to forfeiture if it is used, or intended to be used, in any manner or part, to commit or to facilitate the commission of a drug crime. No one need be convicted or even accused of a crime for forfeiture to occur. Indeed, in eighty percent or more of drug forfeitures, no one is ever charged with a crime. A person can have her motor home confiscated without any proceedings of any kind, if the confiscation is a drug forfeiture. Courts hold that illegally seized property need not be returned if the police can establish probable cause at the forfeiture proceeding itself. It doesnt matter that there was no cause for the seizure; it doesnt matter that the seizure was illegal, even unconstitutional. If the government can later establish probable cause (through investigation of the seized property itself after the seizure), that is sufficient to uphold a forfeiture. A court recently held that a home was forfeitable because the owner, when he applied for a home equity loan, intended to use the proceeds to buy drugs. By the time the loan actually came through, he had used other funds for that purpose, but that didnt matter, the court said, because he had intended to use the home to secure a loan, the proceeds of which he intended to use for drugs. The home was therefore no longer his. Any activities within a home that relate to drugs are sufficient for forfeiture of the home. A phone call to or from a source, the possession of chemicals, wrappers, paraphernalia of any kind; the storing or reading of any how to books on the cultivation or production of drugs, which I own. The operative question is whether any of these activities was intended to facilitate a drug offense. If a car is driven to or from a place where drugs are bought or sold and is then parked in a garage attached to a home, the home has then been used to store the car, which facilitated the transaction, and is probably forfeitable along with the car. If the home is located on a 120 acre farm, the entire farm goes as well. When drug proceeds were deposited in a bank account that contained several hundred thousand dollars in clean funds, the entire account was declared forfeit on the theory that the clean funds facilitated the laundering of the tainted funds. Where a drug dealer owned and operated a ranch, his quarter horses all 27 of them were forfeited on the theory that as part of a legitimate business, the livestock were part of a front for the owners illegal activities. On this theory, the more innocent ones use of property is, the more effective it is as a front or cover and therefore the more clearly forfeitable. Dozens of people have lost their homes for growing a few marijuana plants for personal use, including James Burton, a glaucoma sufferer who needed the marijuana to keep from going blind. Burton lost not only his home but his 90 acre Kentucky farm. Thousands of car owners have forfeited their cars because they, or someone else to whom they lent the car, used the car to buy or attempt to buy a small quantity of drugs for personal consumption. Boats and airplanes worth millions of dollars have been forfeited because minute quantities of marijuana were found on board. Yachts and fishing vessels worth millions were seized merely because a crew member may have possessed a small amount of marijuana. The sheriff of Volusia County, Florida routinely stops cars and searches them. If substantial sums of money are found, the money is confiscated, whether or not any drugs are found. The theory is that the money is probably drug related. Police commonly use trained dogs to sniff in and around cars. The dogs usually react positively to cash and therefore suggest the presence of cocaine. This produces a full search and, often, discovery of cash, which is confiscated. But who prosecutes the confiscators, especially if the prosecutor gets part of the proceeds? The Supreme Court said in 1974, the innocence of the owner is irrelevant. After the Anti-Drug Abuse Act of 1988, owners of any property seized under civil forfeiture proceedings can defeat forfeiture if they can prove either that offending use occurred or that the offending use occurred without the knowledge or consent of [the] owner. In a Milwaukee case, the owner of a 36-unit apartment building plagued by dope dealing evicted 10 tenants suspected of drug use, gave a master key to the police, forwarded tips to the police and even hired two security firms. The city seized the building anyway. Already, federal forfeiture statutes apply to pornography, gambling, and several other offenses, as well as drugs. Many state statutes apply to property used in any felony. The forfeiture of cars used in sex offenses is commonplace. Some cities confiscate the cars of johns who cruise neighborhoods looking for prostitutes. Other states take ones car for drunk driving. It is clear that the drug war cannot succeed in ending the consumption of illicit substances but if the unwinnable war continues, it can deprive us all of precious liberties. It has already done so. Terrence McKenna said, Psychedelics are a red-hot, social/ethical issue precisely because they are de-conditioning agents. They will raise doubts in you if you are a Hassidic rabbi, a Marxist anthropologist, or an altar boy because their business is to dissolve belief systems. In the Buddhist idea of samsara, it is thought that the human mind will do all it can to attach itself to its own ego or idea of the self. Meditation in this tradition is also known as a de-conditioning agent where self-created ideas of self and reality disappear to reveal ones true Buddha-nature. McKenna felt we have a moral obligation to examine and think clearly about our notions of self and other. Psychedelics have played a role in this process all throughout history. Why are they not valued, recognized and included today in our culture/political system? Ralph Metzner said, Our materialist-technological societycan ill afford to ignore any potential aids to greater knowledge of the human mind. Approaching th ese substances with fear and disbelief will only harm us. We must protect these substances for religious, medicinal and psychotherapeutic purposes. One could achieve exploration of unconscious or â€Å"unmapped† areas of the mind, as Huxley puts it, through a wide variety of spiritual practices such as prayer, meditation, yoga, martial arts, extreme exercise, or even intense moments of emotion, positive or negative. It is within our power to fully awaken to our innate Buddha-Nature at any time as the Zen tradition believes but it relies on the intention of the user at any given moment. In The Doors of Perception Huxley asks â€Å"What is the Dharma-Body of the Buddha? the Master answers ‘the hedge at the bottom of the garden.’† And Huxley replies â€Å"†¦of course the Dharma-Body was the hedge at the bottom of the garden. At the same time, and no less obviously, it was anything that I or rather the blessed Not-I, released for a moment from my throttling embrace cared to look at (p.19).† Huxley explains, taking a theory of Dr. C. D. Broad, a Cambridge philosopher, that â€Å"the function of the brain and nervous system and sense organs is in the main eliminative and not productive (p. 22).† Again referring to Buddhist philosophy he says that everyone is capable at each moment of being aware of all that is occurring in the universe and remembering all that has happened in the universe. Thus the function of the brain is protection from the overwhelming and confusing infinite knowledge of the universe which is largely useless and irrelevant at given moments. We only use what is necessary in the present moment for fulfilling basic desires such as survival and sustenance. Thus, â€Å"Mind at Large† is filtered through our brain and nervous system and all that comes out is a â€Å"trickle† of consciousness. Most people, most of the time only know what is brought through their own reducing valve. These spiritual exercises, hypnosis, and chemicals create by-passes into â€Å"Mind at Large.† Huxley explains: â€Å"The great change was in the realm of objective fact. What had happened to my subjective universe was relatively unimportant†¦Space [and time] were still there; but it had lost its predominance. The mind was primarily concerned, not with measures and locations, but with being and meaning (p. 16, 20).† Mescaline can do this by lowering the efficiency of the mind, in the sense that by regulating the enzyme system in cerebral functioning it draws attention away from mental events normally excluded because they possess no survival imperative. This also can explain how fasting can induce visionary experiences; by sinking the amount of sugar to the brain reducing the biological efficiency. Furthermore, vitamin deficiency removes nicotinic acid from the blood, a known inhibitor of visions. Our normal perceptual lives can also act as an inhibitor of visionary experiences. Psychologists have found that if you put someone in an â€Å"isolation tank†, or restricted environment where there is no sound, smell, light, or perceivable things and place them in a tepid bath with only one thing to perceive, one will begin to start â€Å"see things,† â€Å"hear things,† and have strange tactile sensations. In such traditions involving extreme asceticism and meditation in both wes tern and eastern traditions, there are similar effects. As Huxley says, â€Å"Their self-inflicted punishment may be the door to paradise (p. 88).† I am not arguing that these substances are safe and should be used by everyone. It is well known that these â€Å"drugs† have harmed many people, caused psychotic episodes; people commit suicide while on them etc. This is another important reason why they are approached with fear. However many people are able to take these tools responsibly and under religious ritual. We are being oppressed by these embodied attitudes and laws. These drugs have religious import and they should be recognized and protected by the state. Research Papers on "Hoc-est Corpus - This is My Body" - Religious Studies EssayCanaanite Influence on the Early Israelite ReligionGenetic EngineeringArguments for Physician-Assisted Suicide (PAS)Comparison: Letter from Birmingham and CritoEffects of Television Violence on ChildrenNever Been Kicked Out of a Place This NiceTwilight of the UAWRelationship between Media Coverage and Social andCapital PunishmentMind Travel

Barrier and communication Essay Example | Topics and Well Written Essays - 750 words

Barrier and communication - Essay Example These are the logical responsibilities of communication. Communication also impinges on the enthusiasm of employees to endow with useful suggestions In fact, effective communication between supervisors and employees for employees to make the important development require at every stage of decision. Employees characteristically are diffident to shape their goals, their concerns and their disappointments. Of course, an employee may be a moaner and share views to the summit a supervisor silently begs for less "communication." Much more widespread is necessitate better understanding what an employee is "really thinking. There are a number of ways that people go erroneous situation when communicating. Unfortunately, obstructions to workplace communication can escort to co-worker alienation, a stoppage to make a good intuition, arguments and misinterpretations. Perceptual Barriers: Employees nurture familiarized to perceiving things in meticulous ways, making it complicated to distinguish new meanings. For example, a manager who has a preference to appoint Ivy League graduates may neglect the outstanding and excellent contributions that could be made by a group of people, society, community and college students. Due to unfounded perceptions, a worker may urge incorrect solutions. Sandra Cleary suggests in her book â€Å"Communication: A Hands-On Approach† that education and intelligence impinge on our way of thinking, as do a persons physiological, security and self esteem needs. Physiological Barriers: Physiological barriers are characteristics of the speaker or listener that interfere with the transmission or reception of knowledge. Such as, an itching may make it complicated to be considerate to a conversation or drowsiness may affect an employees attentiveness. Physical soreness, aches and depression also unconstructively influence hearing and elucidation of a message. Other issues, such as famine,

Childrens creativity with language takes different forms and is Essay

Childrens creativity with language takes different forms and is expressed in various ways - Essay Example The contextual part of the language factors in the interpersonal contexts and the sociohistorical contexts. Critically the art of language refers to the ability of the linguistic creativity to wrap in all kinds of critical and evaluative positions that are visible in the use of language. Subject to the findings of the contemporary researchers in applied linguistics, creativity of the language is not limited to the linguistically skilled writers and speakers, media professionals and literary authors but also a pervasive feature of utilization of the language. Carter (102) focuses on the poetic forms in everyday discourse where rhyme, metaphor, word play and other figures of speech are used in the manipulation of the linguistic form. Styles like repetition are incorporated in the language to reflect what the speakers echo and demonstrate the seriousness of the information even though at times it might not be in accordance to the linguistic form. Another aspect of the language that is used creatively is the innovative creation of dialogue in narrative where the story is converted into drama. At the same both the children’s and adults preoccupation with imaginary or fictional worlds is elaborated using the creativity of language. In essence everyday conversation offers the source for strategies that are later on taken up by others and they include literary genres. According to Carter (105), creativity is a matter of degree that exists together with a series of clines in most of the literary texts on a daily basis unlike the discrete sets of features that are related to the specific registers. In this particular case the term literariness encompasses the clinal nature of creativity. On the other hand the lang uage play is referred to as opposed to the literariness and the two terms have got different intellectual starting points and purposes. For instance Carter dwells on broadening the frame of literariness to involve everyday linguistic practices whereas the other theory focuses on language play in the general terms of play and later on expands this to high culture practices like ceremony and literature. In the long run most of the linguists seem to agree on most of the issues emerging in the language and have a common stand. At the end, the policy and practice in several areas like education are affected due to the pervasiveness of language creativity. There is a conspicuous gap between the linguistic world of young children and the lack of playful use of language in educational materials like reading schemes. As a result most of the modern orthodoxies in communicative and task based approaches to the teaching of the language have not factored in the potential of language play. On the contrary the researchers suggest that the inclusion of a play element in the teaching of the language could be very vital as it would enhance the learning of the language. An example of this is where the importance of an effective dimension in learning, proficiency and value of play in linguistic form due to the acquisition of the second language (Carter, 110). In addition the pervasiveness of creativity across communicative practices leads to broader theoretical challenges to the

Planning for the Future Essay Example for Free

Planning for the Future Essay Hopes and Dreams A. Even if you have not done much research on the topic what are your hopes and dreams for your employment future? â€Å"What do you want to be when you grow up? † -When I grow up I want to be an ultrasound technician. I’m very interested in the female body and reproductive system. I also love babies so it was keep me interested in my studies. I want to be able to help women out with the beautiful experience of birth and child development. B. What do you want your life to look like in 10 years? In 10 years I want to be a successful ultrasound technician. I will also make my own schedule so I can spend time with my amazing future family. I want to be living by the beach with my husband, Jason Zeigler, and my two children, Carson and Brayden. I will be in the upper-class and have a river house. We will have two dogs, Jackson and Parker. C. What do you want your life look like in 5 years? -In 5 years I will be in college. Hopefully University of Riverside after I get my general education done at Chaffey. I will also be moved in and engaged to Jason Zeigler. That will be the biggest turning point of my life in my own personal opinion mainly because I will be focusing on my major and my career, which will in turn determine the rest of my life. Either successful or a failure. D. What are you doing now that will affect the rest of your life? -Things that I am doing now that will affect the rest of my life is graduating high school, going to college, and working and becoming independent. Graduating is a huge step in life. It’s the start of the rest of our lives. There’s no more messing around anymore. We are growing up and now we must be independent and do things on our own. Going to college is another big step in what is going to affect the rest of my life. There is no more free education. Especially when your parents are making you pay for it by yourself like I am. At least I have a very good, well-paying job, In N Out. In N Out has really taught me how to be responsible with my money. It has made me realize how fast your money can disappear. It has also broken me out of my shell. In N Out has taught me how to deal with angry customers and how to talk to anyone. These are some very important traits I feel that I will need for the rest of my life. Step 2: Evaluate your Current Job A. What are the tasks that you are performing in your current job that will transfer to future jobs and your career? * The tasks that I am performing in my current job that will help me transfer to future jobs and my career is dealing with agitated people, working at a fast pace, being able to talk to anyone, and being able to do what people tell me quickly and efficiently. Dealing with angry and/or agitated customers is probably the hardest part of the job. Not only is it awkward, but it is also very agitating for you. I normally want to just scream in their face that it’s not my fault but I always keep my cool. Working at a fast pace without stressing is also a very good skill to have. You have to be able to work very fast at In N Out. We are constantly busy and having to please hundreds of customers a day. B. What are the possibilities for advancement at this current job, and what are the skills you could still learn at this job? * In N Out runs off of a level system. A level 1 cleans the dining room. A level 2 takes orders and can work the back pay window. A level 3 can take orders outside with something we call a hand held, and can also hand out food for the drive through. A level 4 works fries. A level 5 dresses, puts the condiments, on the burger. A level 6 actually cooks the burgers. Lastly, a level 7 is a manager’s assistant. They help run the shift when the manager isn’t around. Then after all those are the managers. Each separate store has 4 different mangers. They move up as well. They all start out as 4th managers and then move up to a 1st manager, which is a â€Å"store manager†. After that they can move up to district managers and then a regional manager. I am currently a level 3 but I am hopefully getting my level 4 soon. I’ve been working and learning fries. In N Out is definitely my fall back if the ultrasound technician fails. Step 3: Interests A. What do you like to do? * I love to hang out with friends, my boyfriend, go out to eat, and sleep. I can hang out with my friend and Jason for days. Probably like every other teenager but that’s when I have the most fun. Going out to eat is my favorite thing to do. I don’t really care if it’s bad for you. I love food. Sleeping is what I do in my free time. I am constantly tired so I love sleep when I actually have the time to do so. B. What is the best experience you have ever had? The best experience I’ve ever had was probably my senior prom. Basically it was the best night of my life. It was amazing. From getting ready, to pictures, to dinner, to the bus, to the dance, to the bus again, and then Kyle Wades spa. I got to get ready with my best friends and my boyfriend’s mom paid for me to get my makeup done. I love that woman. The pictures were great with m y boyfriend and best friends. We got some really cute ones. Dinner was delicious at chilis. The bus was the best part in addition to the actual dance. We had a stripper pole and all the guys got on it. This is the irst dance I’ve been to that the teachers didn’t care how we danced. By the time we got off the dance floor everyone was dripping sweat. My legs were sore for 3 days after. After that we hopped back on the bus, made a quick stop to In N Out and then chilled in Kyle’s spa. Jason and I had to sleep in my truck that night but we woke up early and went to Denny’s for breakfast. C. What makes you the happiest? * My boyfriend and friends are definitely my top priority at this point. They have made me who I am today. D. What makes you feel most satisfied? * Making everyone around me happy and accomplishing a new goal. E. When have you felt the most rewarded? * When I reached my level 3 and got my raise because I earned it all on my own with no one else’s help. Step 4: Aptitudes A. What are you good at? * I am very good at following orders. When someone tells me to do something I will get it done right away and get it done very well. B. 1. After the first set of questions, what are the top 10 careers that come up? * 1. Choreographer / Dance Instructor * 2. Correctional Officer * 3. Director of Photography * 4. Director * 5. Athletic Trainer * 6. Security Guard * 7. Vending Machine Servicer * 8. Kinesiologist * 9. Auto Detailer 10. Stock Clerk 2. How do you feel about these careers? I don’t this a lot of these careers suit me at all. 3. What are the results now, how did they change? 1. Bailiff 2. Artist 3. Special Effects Technician 4. Computer Network Specialist 5. Stuntperson 6. Director of Photography 7. Cardiologist 8. Doctor 9. Anesthesiologist 10. Nurse Practitioner 4. Did your t op 3 interests appear? What are they and why do they interest you? My top 3 interest groups did not appear at all. Ultrasound technician, Crime Scene investigator, or working in advertisement. They all seem like jobs you can’t get bored of.

Changes in For Whom The Bell Tolls Essay -- For Whom the Bell Tolls Es

Changes in For Whom The Bell Tolls The novel For Whom The Bell Tolls was primarily about Hemingway's changes through wartime. Hemingway reveals these ideas about war through the narrator's thoughts and through the interaction between the major characters. Hemingway shows that war brings about a personal change, that reveals much about man's individuality and that time is limited. Hemingway reveals much about the individuality of men and the singularity of the code through the relationship of Robert Jordan and Maria. When Jordan is dying at the end of the novel he says to Maria "Thou wilt go now, rabbit. But I go for thee. As long as there is one of us there is both of us. Do you understand?"(p460) We begin to understand how we as people are never truly alone but instead are always surrounded by the memories and thoughts of those we love. When two people truly fall in love they become as one. Where one goes, both go. Robert finally says to her " The me in thee. Now you go for us both. Truly. We both go in thee now. This I have promised thee. Stand up. Thou art me now. Thou art all there will be of me. Stand up." (Pg.462) By saying this Jordan reveals how man is never an individual but instead is made up of all the influences, experiences, and memories that we have shared with others. Furthermore this change came upon Jordan as a consequence of joining the war. Before the war had started he had no idea what it meant to be an individual, or to truly fall in love. Jordan says to Maria "I have never loved someone as thee. Before our cause I never new what it was like to truly live. Or to love, as I do thee" (P160). This shows how being in the war allowed him to understand what it really meant to be... ...sp; Furthermore it is the war that has caused this change in Robert Jordan. Near the end of the novel Jordan states that "The war has taught me one thing. That time is what is important. More so than I thought before. If I die it will be OK, because I have lived the life I wanted in these last three days" (P434). Jordan has come to realize that time is a very limited thing, and that opportunities only come once. To waste them is foolish, you must take what you can, when you can, because of the very fact that time is limited. There is only a finite amount of time to do the things we want, and when Jordan comes to this realization he has already done what he wanted to do. The essence of war is what taught him this. The fact that one minute "Your friend is beside you, the next he is laying on the forest floor. Begging for you to kill him."(P 207). Changes in For Whom The Bell Tolls Essay -- For Whom the Bell Tolls Es Changes in For Whom The Bell Tolls The novel For Whom The Bell Tolls was primarily about Hemingway's changes through wartime. Hemingway reveals these ideas about war through the narrator's thoughts and through the interaction between the major characters. Hemingway shows that war brings about a personal change, that reveals much about man's individuality and that time is limited. Hemingway reveals much about the individuality of men and the singularity of the code through the relationship of Robert Jordan and Maria. When Jordan is dying at the end of the novel he says to Maria "Thou wilt go now, rabbit. But I go for thee. As long as there is one of us there is both of us. Do you understand?"(p460) We begin to understand how we as people are never truly alone but instead are always surrounded by the memories and thoughts of those we love. When two people truly fall in love they become as one. Where one goes, both go. Robert finally says to her " The me in thee. Now you go for us both. Truly. We both go in thee now. This I have promised thee. Stand up. Thou art me now. Thou art all there will be of me. Stand up." (Pg.462) By saying this Jordan reveals how man is never an individual but instead is made up of all the influences, experiences, and memories that we have shared with others. Furthermore this change came upon Jordan as a consequence of joining the war. Before the war had started he had no idea what it meant to be an individual, or to truly fall in love. Jordan says to Maria "I have never loved someone as thee. Before our cause I never new what it was like to truly live. Or to love, as I do thee" (P160). This shows how being in the war allowed him to understand what it really meant to be... ...sp; Furthermore it is the war that has caused this change in Robert Jordan. Near the end of the novel Jordan states that "The war has taught me one thing. That time is what is important. More so than I thought before. If I die it will be OK, because I have lived the life I wanted in these last three days" (P434). Jordan has come to realize that time is a very limited thing, and that opportunities only come once. To waste them is foolish, you must take what you can, when you can, because of the very fact that time is limited. There is only a finite amount of time to do the things we want, and when Jordan comes to this realization he has already done what he wanted to do. The essence of war is what taught him this. The fact that one minute "Your friend is beside you, the next he is laying on the forest floor. Begging for you to kill him."(P 207).

Similar to the manner

May 31, 1988, the day I was born. The significance of my birth was that I was born while my mother had her final exams in college! It was a terrible situation for her at that time and it was difficult to juggle studies with family but she kept struggling until her graduation! Really, it was a great accomplishment that I have yet to show her proper gratitude for and when I was born, my grandfather had the priority to name me and he selected my name because it is the same name of his mother! May 31, 1988 was not simply the day that I was born but it was so much more. My coming into the world could not have been foreboded in a better manner.Never was a birth into this world received with so much fanfare and celebrity. In fact, how many can claim that on the day they were born the earth shook and trembled? Seriously, however, Darwin, Australia, was shook by an earthquake that registered a 7 on the Richter scale. There were so many events that transpired on the day that I was born. While my birthday was not exactly featured on any major newspaper and neither did it grace the headlines of any tabloid (gratefully so), it did not mean that it was an uneventful day otherwise. In Brazil, the government made a major decision to revitalize the local economy by instituting fiscal reforms.Similar to the manner by which my parents were forced to make monetary adjustments to compensate for my arrival into this world and the horde of resources they would need to support me, Brazil too was forced to brace for the coming of financially challenging times and notches of belt tightening. In other parts of the world, my birthday was celebrated with the appointment of an Australian to the Secretariat of State of the Vatican. Though I would certainly like to claim that there were no misfortunes that occurred on the day that I was born I have to, perhaps, take the good with the bad or see things in a different light.Other people say that a man died the day that I was born but, on a pers onal level, the maxim out with the old and in with the new comes to mind. It was unfortunate that a man died when his boat capsized but then again I have somewhat believed in the circle of life and perhaps his passing had made way for my entrance into this world. Speculation aside, I am sure that the day that I was born will always be either a day of farewells or a day of greetings and salutations. Far from it for me to claim that the only newsworthy events that transpired on my birthday.In fact, there were other events that are indeed quite fitting to mark this occasion were the introduction of a new swimwear line made by known fashion designers. This was a line that decided to be risque and daring, much like the life I was destined to lead. It also marked a major landmark for sports news casting because CBS announced that it was expanding its roster of announcers and looking for black announcers. CBS was taking a step forward in race relations and breaking down established cultura l barriers by making that announcement.I could perhaps claim that my birthday was a day that boundaries in fashion and culture were broken. Finally, what would my birthday be like it consumerism was not celebrated and heralded at its finest for my birthday was the same day that Coach decided to launch its new model bag that would become the hippest bag in the United States that summer. Retailing for what at that time was already a huge sum of money, the new Coach bag with a tag price of US $138 as well as the Corum Admiral Watch at US $6,900 would be the perfect way to signal my arrival into this world.Exposed to expensive and soft leather, as well as courted by the bright reflections dancing on pieces of shining jewelry, this is the way I intend to lead my life. As I read the events that transpired on my date of birth, I am struck by a realization that makes me smile. While I am aware that the event of my birth will probably not be as well remembered by others, the annals of histor y will always show that something happened that day. It may not be my birth that people will remember but it whatever memory people will have will always occur on the birth date.

Geoffrey Chaucer Was He an Early Feminist

Geoffrey Chaucer had ties to strong and important women and wove womens experience into his work, The Canterbury Tales.  Could he be considered, in retrospect, a feminist?  The term was not in use in his day, but did he promote womens advancement in society? Chaucers Background Chaucer was born into a family of merchants in London. The name derives from the French word for â€Å"shoemaker,† though his father and grandfather were vintners of some financial success. His mother was an heiress of a number of London businesses that had been owned by her uncle. He became a page in the house of a noblewoman, Elizabeth de Burgh, Countess of Ulster, who married Lionel, Duke of Clarence, a son of King Edward III. Chaucer worked as a courtier, court clerk, and civil servant the rest of his life. Connections When he was in his twenties, he married Philippa Roet, a lady-in-waiting to  Philippa of Hainault, the queen consort of Edward III. His wife’s sister, also originally a lady-in-waiting to Queen Philippa, became a governess to the children of John of Gaunt and his first wife, another son of Edward III. This sister,  Katherine Swynford, became John of Gaunt’s mistress and later his third wife. The children of their union, born before their marriage but legitimized later, were known as the  Beauforts; one descendant was Henry VII, the first  Tudor  king, through his mother,  Margaret Beaufort. Edward IV and Richard III were also descendants, through their mother,  Cecily Neville, as was  Catherine Parr, sixth wife of Henry VIII. Chaucer was well-connected to women who, although they fulfilled very traditional roles, were well-educated and likely held their own in family gatherings. Chaucer and his wife had several children – the number is not known for certain. Their daughter Alice married a Duke. A  great-grandson, John de la Pole, married a sister of Edward IV and Richard III; his son, also named John de la Pole, was named by Richard III as his heir and continued to claim the crown in exile in France after Henry VII became king. Literary Legacy Chaucer is sometimes considered the father of English literature because he wrote in the English that people of the time spoke rather than writing in Latin or French as was otherwise common. He wrote poetry and other stories but  The Canterbury Tales  is his best-remembered work. Of all his characters, the Wife of Bath is the one most commonly identified as feminist, though some  analyses  say that she is a depiction of negative behavior of women as judged by her time. The Canterbury Tales Geoffrey Chaucer’s stories of human experience in the Canterbury Tales are often used as evidence that Chaucer was a sort of proto-feminist. Three pilgrims who are women are actually given voice in the Tales: the Wife of Bath, the Prioress, and the Second Nun – at a time when women were still expected largely to be silent. A number of the tales narrated by men in the collection also feature female characters or ponderings about women. Critics have often pointed out that the women narrators are more complex characters than most of the men narrators are. While there are fewer women than men on the pilgrimage, they’re depicted, at least on the journey, as having a kind of equality with each other. The accompanying illustration (from 1492) of the travelers eating together around a table at an inn shows little differentiation in how they behave. Also, in the tales narrated by male characters, women are not mocked as they were in much of the literature of the day. Some tales describe male attitudes towards women that are harmful to women: the Knight, the Miller, and the Shipman, among those. The tales that describe an ideal of virtuous women describe impossible ideals. Both types are flat, simplistic and self-centered.  A few others, including at least two of the three female narrators, are different. Women in the Tales have traditional roles: they’re wives and mothers. But they are also persons with hopes and dreams, and criticisms of the limits placed upon them by society. They’re not feminists in the sense that they critique the limits on women in general and propose equality socially, economically or politically, or are in any way part of a larger movement for change. But they do express discomfort with the roles in which they are placed by conventions, and they want more than just a small adjustment in their own lives in the present. Even by having their experience and ideals voiced in this work, they challenge some part of the current system, if only by showing that without female voices, the narrative of what is human experience is not complete. In the Prologue, the Wife of Bath talks about a book that her fifth husband possessed, a collection of many of the texts common in that day which focused on the dangers of marriage to men – especially men who were scholars. Her fifth husband, she says, used to read from this collection to her daily. Many of these anti-feminist works were products of church leaders.  That tale also tells of violence used against her by her fifth husband, and how she regained some power in the relationship through counterviolence.