The Little Tokyo Service Center and Language Barrier...

The field placement for my concentration year is at the Little Tokyo Service Center working with mono-lingual Korean seniors. 1st generation monolingual Asian American senior citizens often experience marginalization because of limited resources in addition to language barriers. As a result, monolingual Asian American seniors are constantly experiencing multiple barriers in society, because of the disenfranchisement of people of color. Delgado and Stefancic (2001) describe the stratification of the Eurocentric ideology and values that are embedded in the United States. Because of the values in American society, people are expected to acculturate towards western ideals. Consequently, many 1st generation monolingual Asian American seniors†¦show more content†¦The follow section will focus on apply the two theories of CRT /I and Social Constructionism in the practice situation of working with monolingual Asian American seniors, which will be evaluated by using six criterions in assessing the strengths in the theories: person in environment, voice of marginalized, working with diverse populations, social work values and ethnics, social justice and empowerment and my own values. Since monolingual Asian American seniors experience marginalization, CRT /I and Social Constructionism will reflect best practices when working with monolingual Asian American seniors. The criterion of person in environment focuses on learning about the multiple identities of the monolingual Asian American seniors. CSUDH’s MSW Self-Study (2009) describes person in environment as a critical approach in empowering the co-participant’s interdependence and autonomous goals. Hence, in assisting monolingual Asian American seniors in becoming empowered, practitioners need to become culturally competent in focusing on the individuality and strengths of the co-participants. CRT /I are critical tools in locating the multiple diverse identities of monolingual Asian American se niors. Ortiz and Jayshree (2010) describe CRT /I as understanding the whole diverse situation of the co-participant, and using personal strengths to empower and advocate for social change.Show MoreRelatedStarbucks in Japan9274 Words   |  38 PagesThe GDP per capita in 2011 was at $34,000 (PPP, ranked 38th); - The unemployment rate was at 4.7% in 2011; - The inflation was at 0,3% in 2011; The GDP by sector is the following: - Agriculture : 1,5% - Industry: 22,8% - Services: 75,7% The main industries are motor vehicles, industrial and transportation equipment, electronics, chemicals, steel, machine tools, processed foods, non-ferrous metals In recent years, there is a deflationary spiral that tends to make wait consumersRead MoreA Literature Review on International Business8061 Words   |  33 Pagesdeal with some of these countries because of the non-tariff barriers that they employ within their own territory. 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Diversity On The Walgreens Company - 1683 Words

Diversity on the Walgreens Company Website The Walgreens Drug Store Company has about 8100 stores in all America, which makes the store very accessible to the public. The Walgreens stores are located deeper in the communities and touch many lives. The company employs about 251,000 workers with more than 70,000 healthcare providers (Walgreens Diversity Inclusion Report, 2014). Diversity in this company is very important due to the widespread in the community and the higher number of workers. Everyone should enter any store at Walgreens and feel that he is not prejudiced at any given location, despite his race, gender, ethnicity, sexual orientation, religion and disabilities. Due to increase use of internet most of the companies’ websites have become a critical communication window between the businesses and the potential customers, employees and suppliers. Accessibility of Diversity-Related Material http://www.walgreens.com Search result Websites are usually the first method of providing the information about the cultural diversity within a company, and how the company is integrating culture diversity to customers, employees, and suppliers. Scanning through Walgreens’ website, it gives the impression that the company is paying special attention to diversity. Also, the â€Å"diversity† tab is located on the main page of the website, and detailed information about diversity, is provided under the tab. Having all the data accessible in a click of a button, the company wants toShow MoreRelatedEssay on Walgreens Diversity Issues1644 Words   |  7 PagesWalgreens diversity issues: A weakness that was gained subsequent to the information gathered from research and surveys is that as a company it is true that diversity is practiced but may differ at stores; stores tend to lack a wide range of diversity. One may ask how that is possible. 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Education and Broken Home free essay sample

The home is the primary institution for children, home as perceived by Abdulganiyu (1997), Nwachil (1984), is the primary social group and smallest social institution. The family can therefore, be looked at as a social group characterized by common resident, economic, cooperation and production. It include adults of both sexes, at least two of whom maintained a socially approved sexual relationship and one or more children own or adopted of the sexually cohabiting adults. When a child is born, the family is the first primary group with which they come into contact. Transmission of social values of right and wrong, what is morally and religiously accepted or condemned by the family, it follows therefore that by the time a child attained five to seven years of age he must have learnt what are his rights, obligations and roles within the society. However, the background of a child go along way to determine their individuality. But the time he/she enters schools, the child does so with different attitudes and expectations. In addition they may be of the same age group, developed at different rates and so may be able to cope with the intellectual and social task of the school in varying extent. Also, children that have suffered from neglect or lack of love or broken homes are known to be psychologically imbalanced to face the realities of life. When there is disunity in the family, or a difference between a mother or a father, the child is caught in the middle and will be at disadvantage. According to Blackby (1999), adequate research need to be conducted in this direction to ensure smooth transition of children from early stages to adulthood. 1. 1 BACKGROUND OF THE STUDY The child’s home and his family offer the best education since his parents serve as teachers. The parents lay the foundation for the desired social, moral, emotional, spiritual and intellectual for the child. The training a received from home is of greatest importance in his total personality formation. It can also be observed that the pattern of life in the home, the economic and social status of the family in the community and many other conditions that give the home a distinctive character can influenced children in school life, the relationship they form with their fellow students and their teachers in school work and activities. The extent to which they benefit from the school facilities they are opportune to have access to in the school, they also depend largely upon the family background from which the child comes and the family context of the family life within which they live throughout their school course. Abdulganiyu (1997), added that research have shown that children differs in various ways as a result of variables of their home background such as socio – economic status, parental attitude to school and child rearing practices. These home background variables were also found to be positively related to children’s academic achievement. Similarly, Giwa (1997), have investigated the factors within the students home background or family that affect their performance s in school, variables such as socio – economic status, family size, birth order, parental attitude, child rearing practices, parental absence or presence have been found to affect social and intellectual learning experiences of children in schools. This is so because children are born with some psychological, emotional and intellectual needs such as need for love and security, the need for new experiences, the need for praise and recognition and the need for responsibility. The extent to which these needs are met during the formative years of children between birth and the age of six or seven in the extent to which they enter school well equipped or ready to deal with the social and emotional aspects of schooling. However, it is clear that homes characteristics determined individual total personality in school because they can affect school performances, not only the store of factual knowledge that children bring with them to school, but also their general interest in learning, in school calls for research by teachers and educators in general. Based on this observation above and in line with the assumptions that economic and social future of many children in most localities is being undermined by cultural practices that promote widespread divorce amongst couples and brought unnecessary hardship to growing children. It is in view of this, that this study shall examine this situation and investigate that factor that causes broken families and suggest ways of protecting couples from arbitrary divorce. 1. 2 STATEMENT OF THE BPROBLEM In our society, children are sometimes exposed at an early age to all sort of dangers arising from malnutrition, diseases and various temptation of surviving due to absence of one or both of their parents. Children’s life in broken homes is observed to be associated with emotional stress that can impair intellectual development, thereby giving way for such children to row up without being trained properly. However, absence of one or both parents deprives young children of the stable love, care, security and total support they have been accustomed to and tend to make children different in the eyes of the peer group. If children are asked where the missing parent is or why they have a new parent to replace the missing parents, they become embarrassed and ashamed. T hey may also feel guilty and unwanted by the society, such stressful situation leads to psychological, emotional and intellectual imbalance in growing children. These subsequently result to quitting from school or poor academic achievement in school. Hence it becomes necessary to investigate factors that causes broken homes with a view to finding solution to the problems for psychological well being of growing children in our society, and these lead us to look at the effect of broken homes on science students education particularly in Sokoto South local government. 1. 3 RESEARCH QUESTIONS This research work is aimed at finding answers to the following questions. 1. Does the home play a significant role in child up bringing 2. To what extent does good home influence socialization process of a child. 3. What causes broken homes 4. Does broken homes have any effect on science students education 5. Is there any significant difference between the academic performances from broken homes and those from unbroken homes. 6. Does the socialization process at home influence the prosperity of science students in their academic achievement. 1. 4 OBJECTIVE OF THE STUDY The main objective of this research work include the following. 1. To find out the causes of high rate of divorce in sokoto south local government of sokoto state. 2. To assess the impact or effect of broken homes on science students education. 3. To find out how absence of one or both parent influence science students academic performances in school. 4. To seek for solution on how to control widespread divorce among couple 5. To suggest ways of women and men unnecessary divorce 6. To find out whether there is significant differences in academic performances of students from broken home and those from stable home in science schools. . 5 RESEARCH HYPOTHESIS 1. The homes play a very significant role in child upbringing 2. The socialization process of a child from a good home is been influenced to greater extent. 3. Broken homes result from lack of understanding, insecurity and lack of caring as well as provision of basic amenities for the family. 4. There will be no significance between the performances of sciences students from broken homes and stabl e homes 5. The socialization at home will influence the prosperity of science students education. 1. 6 SIGNIFICANCE OF THE STUDY The purpose of this study is to carry out research on possible causes of broken home and its consequences on the educational prosperity of students of science in sokoto south local government of sokoto state. This is with a view to suggest ways of minizing and overcoming the problem. It is an established fact that the home play a very significant role in a child personality formation and socialization, broken homes are identified as one of the factors that undermined the socialization process at home, which consequently affects the performances of students. If the concern of education, science education in particular is to look after socialization process of the child as well as his/her intellectual development, then this research work would be of great importance to parent and educators that absence of one or both of the parents affects children educational carrier be it medicine, engineering, chemistry, physics, pharmacy and the likes, in the field of education and family life to come with solution of ensuring stability in the homes for the betterment of growing children and the society at large. . 7 SCOPE AND LIMITATION OF THE STUDY Though, the questions which prompted this study was found to in existence in difference part of the country, but very rampant in the northern part of the country, it is not possible for this research to cover all such areas. This is because the research/ researchers cannot obtain data from all places concerned due to lack of time and resources ( both human and material resources). As the title of the research reads, the research will be limited to only sokoto south local government and it should be noted that the work may not represent some areas in the local government and not all people during the course of the research exercise will cooperate, hence the research is bound to experience limitation.

Religious places in mangalore free essay sample

Dakshina Kannada, also called South Canara, is a coastal district of the Karnataka state. It is bordered by the districts of Udupi to the north, Chikkamagaluru to the northeast, Hassan District to the east, Kodagu to the south east, and Kasara god in Kerala to the south. The Arabian Sea bounds it west. Mangalore is the capital and chief city of the district. There is also the good presence of mountainous region in the state, with tea and coffee plantations. Dakshina Kannada and Udupi districts are often called Tulu Nadu, as Tulu is the majority language in the region. However, Tulu language and the people have been closely associated with Kannada language as Tulu itself has been written in Kannada script. Dakshina Kannada has a totally different culture and tradition compared to the rest of the state. The worship of spirits Bhuta Kola–is an integralpart of this region- Kambala, the traditional buffalo race is held during the harvest season. We will write a custom essay sample on Religious places in mangalore or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Dakshin Kannadas pristine beauty and rich heritage cannot bead equately expounded by mere words. The districts sacred shrines and epigraphic monuments are renowned and commented on by noted historians. One of the major art form of this region is Yakshagana, and is famous for its puppetry. A sort of a tiger dance – called Hulivesha – is done inDussera in honour of Goddess Sharada. Sri Sharavu Sharabeshwara Sri Mahaganapathy Kshetra This is a famous ancient temple located in Hampanakatte, sharabeshwara and Mahaganapathy are the principal deities in the temple. There is a temple tank called Sharatheerthah’. The name Sharavu is derived from â€Å"Shara which means arrow. The Sthalapurana mentions that about eight centuries back, a very power full king Maharaja Veerabahu of tuluva region, by sheer mistake killed a cow by shooting it with an arrow. To ward off the sin committed by him, as per the suggestion of a great seer Sri Bharadhwaja. The king installed a Siva linga, and started worshipping it, by building a temple. This sacred place was termed thereafter as Sharavuand the newly formed temple tank as Sharatheertha. Later, the divine images of â€Å"Sri Dhashabhuja Mahaganapathy† along with â€Å"Siddilakshmi† were installed in the temple. It is believed that once the Muslim rulers of Srirangapattana Tippu Sultan hada strong desire to plunder this famous temple during his military march over Mangalore. But, on the very previous night, he had a suddenly and inquired about this ghastly dream. He has been explained that the mysterious divine power of Lord Ganapathy of Sharavu Kshetra was cautioning him not to resume any misadventure of plundering this famous temple. Consequently, Tippu Sultan gave up his ill conceived adventure and offered golden ornaments and other gifts to the presiding deity. Sri Gokarnanatha Kshethra, Mangalore, ?The divine Siva Linga was consecrated by Sri Narayana Guru in Sri Gokarnanatha Kshethra to support the Billaya Community who were being traditionally suppressed by the upper caste treating them as untouchables. Sree Narayana Guru advocated that all Gods creation had the right to worship the Almighty and preached that people irrespective of the caste, creed or religion must worship one divine force, though known by different names. The temple is famous for Mangalore Dasara as per the Guru’s advice, idols of Lord Ganapathy, Lord Subramanya, Goddess Annapoorneshwari, Lord Bhairava, the Nava Grihas Lord Shanishwara and Lord Shri Krishna has been installed at the Kshethra. This has helped devotees worship at all these sannidanams at one place and seek blessings and solace for their varied problems. The temple was renovated in the year 1989 designed and built in the Chola style of architecture from its original kerala style. But it was found by Narayana Guru, spiritual guru of billavas. Billava is community in south kanara. Sri Mangaladevi Temple The place Mangaklapura (now Mangalore) owes its origin to the temple of Mangaladevi. In Tulunadu, when Kumudavarma of Ahepa dynasty was ruling, there came two holy saints of the natha cult named Machendranatha and Gorakanatha from Nepal. They reached Mangalapura, crossing the river Nethravathi. ?The place where they crossed the river came to be known as Gorakdandi. They chose a place near the bank of Netravathi which was once the center of activities of sage Kapila, who had his hermitage, and turned as a great center of education. The saints approached the King and they informed the King that his kingdom is a hollowed place and it was sanctified by the activities of holy saints and sages in the past. They requested the King to grant them land so that they could build their hermitage and make it a center of their religious activities under his protection and patronage. For Kundavarma it was really a surprise to know that his land had such a hoary history. It was from these saints he came to know that once upon a time there existed a temple in his land dedicated to mother Mangaladevi. Kundavarma carried out the advice of the two sages and excavated the buried temple and built a grand shrine for Goddess Sri Mangaldevi. Sakthinagar Gopalakrishna Temple, Mangalore It is a magnificent Temple dedicated to Lord Krishna. The 108 steps leading from the basement to the Garbha Gruha symbolizes 108 names of Lord Krishna chanted through Sri Krishna Ashtotthara. The sacred idol of Chaturbhuja Mahavishnu, the original form of Krishnavatara sitting in the Garbha Gruha, is carved out of black granite. And also has splendid carvings, grand auditoriums, magnificent gopurams, with polished granite sanctum sanctorum, decorative motifs on walls, add beauty to the grand structure. Kadri Manjunatha Temple The temple of Manjunatheshwara on the hills of Kadri is a very beautiful and popular temple in Mangalore. It is said to be built during the 10th century. It was converted to a complete stone structure during the 14th century. The idol of Lord Manjunatha swamy of the temple is believed to be the oldest of the South Indian 1Temples. It is also believed that Parashurama performed a penance at Kadali kshethra, and Lord Shiva reincarnated as Manjunatha along with Goddess Parvathi andstayed at Kadri for the betterment of the world. As per the orders of Manjunatha the sapthakoti manthras become the seven theerthas . There are statues of Machendranath, Gorakanath, Shringinath,Lokeshwara, Manjushri and Buddha in the temple. During karthikamaasa, deepothsava is held here. Its a practice to hoist the 40 feet Garuda to the 62 feet tall flagpole during the annual fair. The other places to visit around the temple are Udhbhava Linga,Akshaya pond, the 5 feet tall statue of Thrilokeshwara and Deepasthamba. Sakthinagar Gopalakrishna Temple, Mangalore. Polali Raja Rajeswari Temple The primary deity of the temple is shri rajarajeshwari. The idol of the Goddess is made of a soil mixture specially prepared for the purpose. The image made of clay is a unique feature and nowhere else can we see such a big idol. The Goddess is more than nine feet tall and wears a dazzling crown made of precious gems. It is believed that King Suratha presented it to the Goddess. Mahaganapathi, Subramanya, Bhadrakali and Saraswati adorn the sanctum sanctorum. The Gods and Goddesses are exquisitely modeled.. Lepashta Gandha is a religious event where the idol is given a coating of soilmixture with eight medicinal properties once in 12 years. This is celebrated with the Brahma Kalasa festival. The idol is made up of soil mixture; it was prepared by hundreds of years ago. Some special herbal juice was used in the preparation of the soil mixture, making it strong like granite. About 100 yards to the south of the temple there is a platform like structure named â€Å"Simhasana Katte† (platform of throne). On the fourth day of the festival the deity graces the throne and a formal pooja is performed. Annapoorneshwari temple at Horanadu It is a famous one, and is on the itinerary of most people who visit Mangalore or Sringeri. Horanadu is about 2 hours away from Sringeri, and is an extremely beautiful temple. The idol of Annapoorneshwari is life size, and covered with gold from head to toe. This is quite an ancient temple, and is regarded as the kula devathai, or the household deity of many people residing in Chickmanglur district. Kalasa of the Temple This is a temple on a hill, on the foothills of which flows the Bhadra River. One has to climb a few steps to reach the temple. At the entrance of the temple are the statues of two elephants, regarded to be Ganesha and a she-elephant, his wife. It is believed that there was an Asura and responding to the prayers of his devotees Ganesha descended on Earth to kill him. The magical Asura took the form of a tree, and Ganesha assumed the form of an elephant to uproot him. Seeing the struggle, as he elephant in the forest came to help, and along with Ganesha succeeded in uprooting the tree and putting an end to the Asura. Since he had touched the she-elephant during the fight, Ganesha married her, and decreed that she should take her place by his side at this place. Both the elephant statues look identical, except that the male one is depicted astrampling the Asura beneath his foot. The idol of kalaseshwara, a lingam, believed to be Shiva who manifested himself in a kalasam, to respond to the prayers of the great rishi Agasthya. Durga parameshwari temple at Kateel The temple is about an hour away from Mangalore. Kateel is a sacred place for Hindus in Dakshina Kannada. This temple is dedicated to Goddess Durga Parameshwari. The temple is on a small island on a river, and the goddess is found killing a demon For the best experience, one must visit it in the rains, when the river is in full flow. The temple has a history of about 800 years. The meaning of Bappanadu is Bappas Village. It is believed that, Bappa Beary, a Muslim merchant is responsible for the construction of Goddess Durga Parameshwari temple here. Since then the place is come to be known as `Bappanadu and the first honoraryprasadam of the annual car festival is offered to the successors of Bappa Bearyevery year. Sri Durga Parameshwari Temple at Bappanadu is one of the important seats of Shakti worship in Dakshina Kannada districtBappanadus Dolu (musical drum) is well known and a large drum can be found in the temple premises. During annual car festival a community allowed to participate in beating of drums which is done with great enthusiasm and devotion. Sri Ugra Narasimha Temple, Mulki This Temple is a rare confluence of deities. In the beginning there was a small shrine of Lord Vittal built by Soira Vittal Bhat, an astrologer under the patronage of the local Jain King the Savant of Mulki. On Account of some political disturbances people from Karkal brought their deity Lord Venkatraman over here for safe keeping. Later when they wanted to take back, the Lord appeared in the dream of a devotee and expressed his desire to stay back in Mulki and assured that the people in Karkal would get another Idol from a saintly sanyasi. Thus this temple became Shri Venkatraman Temple and even now this is known in same name Shri Vijayeendra Tirth Swamiji who gave deeksha to the first Swamiji of Shri Kashi Math Samsthan, miraculously came in possession of Lord Narsimha depicting very violent passion called Ugra He wanted to keep the Idol for himself for daily worship but in a dream the Lord appeared and ordained, Take me to Volalanka (Mulki) and install there. I shall remain calm and fulfill the desires of all the devotees who take shelter under me. Accordingly from Kerala, with a few devotees Shri Swamiji, set out for Mulki by foot. After a few days they reached Padupanambur the capital of the Jain Kings, as the sun set. Shri Swamiji sent his men to the palace to get light for onward journey. But surprisingly the king refused as the Swamiji did not belong to his faith. Shri Swamiji with a smile said, When the very Lord who gives light to all the three worlds is with us why should we worry. Lets continue the journey. When they had hardly crossed the outskirts of Padupanambur, the roof of the palace suddenly caught fire and the flames touched the sky. The King and his men could not extinguish the fire at all. In the glare of that light Shri Swamiji completed the journey. Lord Narsimha was formally installed in Volalanka. On Datta Jayanti Day of Margashira Poornima, considered to be the most auspicious month according to Bhagwad Gita. It is believed that when the King tried to rebuild the Palace, the trees felled for timber turned into charcoal. Astrologers declared that the king had incurred thewrath of Lord Narasimha and suggested the King to visit the temple to seek forgiveness. He did it and only thereafter things became favourable. UDUPI Udupi is a divine shrine in the coastal region of Western Ghats. Situated about60 kms from Mangalore, it is a fairly large and upcoming town that was sanctum of Madhva charya, the great Philosopher. The famous temple here has a fascinating idol of Lord Krishna installed by the great saint Sri Madhva charya that is richly adorned with jewels. Another attraction of this temple is the Kanakana Kindi -a small window through which Krishna is believed to have given darshan to his ardent devotee, Kanakadasa. There are three temples in Udupi; Chandreshwara, Anantheshwara and Sri Krishna temple. Chandreshwara. Popular belief is that King RamaBhoja, an ardent follower of Parashurama installed the statue of Anantheshwara. The Chandreshwara temple was built in the spot where Chandra (the moon) performed a penance, to get rid of the curse of Daksha Prajapathi. The place where Chandra meditated is called asUdupa. (Udu = a star and pa = follower) The usual practice in Udupi is to visit Chandreswara, Anantheshwara temples and then visit Sri Krishna temple. There are many interesting stories behind the installation of statue of Sri Krishna at Udupi. One of the popular stories goes like this. The main statue of Sri Krishnaat Dwaraka got completely covered by gopichandanam A sailor from Dwaraka loaded this heavy lump in his boat as ballast, during one of his trips along the west coast. The ship was caught in a terrible storm while sailing in the western coast of Malpe. When the meditating Sri Madhvacharya sensed this by his aparoksha or divine jnana he got the ship sail safely to the shore by waving the end of his saffron robe and quietening the storm. The pleased captain of the ship offered Sri Madhvacharya anything in the ship in return. Sri Madhvacharya asked for the sandalwood piece containing the statue of Sri Krishna. Later as the story goes, Sri Madhvacharya took it to the lake, purified it and installed it in the mutt. In the 16th century, during Sri Vaadiraja’s rule, Kanakadasa, an ardent believer of God, came to Udupi to worship Lord Krishna. He was not allowed inside the temple since he was from a lower caste. Sri Krishna,pleased by the worship of Kanakadasa created a small hole in the back wall of the temple and turned to face the hole so that Kanakadasa could see him. This hole came to be known as Kanakana Kindi. The sight of the beautiful Muddu Krishna is available to every body through the Kanakana kindi. Anegudde Anegudde is a beautiful temple dedicated to the Lord Vinayaka, situated at Kumbhashi The Lord is called Siddhi Vinayaka or Sarva Siddhi Pradaayaka. Since he is believed to fulfill the wishes of his devotees this place is known as â€Å" MuktiStalas† which means â€Å"Place where you can attain Salvation†. The mainsanctum sanctorum contains the majestic figure of Vinayaka resplendent in silver Armour, in standing posture. Of the four arms two are varada hasta indicating his inclination to grant boons. Two hands point to his feet, as a means to Salvation.. One can also visit the Mahalingeshwara temple nearby. The Sthala Purana indicates that. Kumbasura, an Asura troubled the sages and disrupt the sacred yagna. At this time Lord Ganesha presents Bheema, the strongest among the Pandavas, with a sword. Bheema to fight Kumbasura and slays him. Thus the yagna was completed successfully. Hattangadi Udhbava Ganabathi Hattiangadi, about 8 kms to the northeast of Kundapur, which is famous for the ancient Siddhi Vinayaka Temple, also houses many other ancient Temples and Jaina Basadis (temple of jains). Gopalakrishna, Lokanatheshwara, Maraladevi,Shankaranarayan, Shivamunishwara, Ekantheshwara and Shaktharabrahma Kollur Temple Kollur is regarded as one of the Seven Muktislala pilgrimage sites in Karnataka which are (kollur), Udupi, Subrahmanya, Kumbasi, Kodeshwara,Sankaranarayana and Gokarna. Kollur is known for its association with Aadi Sankara. Mookambika is said to have appeared before Aadi Sankara here, and he is said to have installed heritage at this shrine. Mookambika is regarded as a manifestation of Shakti,Saraswathi and Mahalakshmi. The Goddess Mookambika is in the form of Jyotir-Linga incorporating both Shiva and Shakthi. The Panchaloha image (five element mixed metal) of the Goddess on Shree Chakra is stated to have been consecrated by Adishankaracharya during his visit to this place. There is an exquisite sculpture of Panchamukha Ganesha. Murudeshwar It is a picturesque place situated between Honnavara and Bhatkal on National highway. Murudeshwar is bounded by the rolling hills of Western Ghats and Arabian Sea, and the place is a favorite picnic spot The main attraction of Murudeshwar is Shiva temple, this sacred place presents some beautiful carvings and statues, which has a history that dates back to a few centuries. A recent attraction of Murudeshwara is the worlds tallest Shiva idol erected beside the temple. The idol of Lord Shiva is 123 feet high and viewable from a very long distance from the Arabian Sea. Presently there is also the tallest gopuram which is awe inspiring. The origin of the name Murudeshwara dates to the time of Ramayana. The Hindu Gods attained immortality and invincibility by worshipping a divine lingam called the Atma Linga. King Ravana wanted to attain immortality by obtaining the Atma Linga. Since the Atma Linga belonged to Lord Shiva, Ravana worshipped Shiva with devotion. Pleased by his prayers Lord Shiva appeared before him. Ravana requests the Atma Linga as his boon. Lord Shiva agreed to give him the boon with a condition that it should never be placed on the ground till he installs it in the temple, if not it would get embedded at the place where it is placed. Having obtained his boon, Ravana started back on his journey to Lanka. Sage Narada, fearing that Ravana may become invincible, approached LordVishnu to retrieve it. Ravana used to perform his rituals religiously in the evening. Lord Vishnu and Ganesha decided to exploit his devotion. As Ravana was nearing Gokarna, Lord Vishnu blotted the sun with his Sudarshana Chakra to make it look like evening. A Brahmin boy (Ganesha) approached Ravana, who requested him to hold the Aatma linga until he performed his rituals. Ravana returned to find the boy gone and the Aatma linga on the ground. Lord Vishnu removed his Chakra, and it was daylight again. An angry Ravana tried to uproot the Aatma linga. He threw away everything covering the Linga, including its cloth, to a placed called Mrideshwara in Kanduka-Giri (Kanduka Hill). Mrideshwara has been renamed to Murudeshwara. This entire legend has been carved on the temple gopuram. Ravana called the Linga, Mahabala, as he was unable to lift it, and the Mahabaleshwara temple was built in Gokarna. A small hole in the temple permits devotees to have a glimpse of the top of the Aatmalinga. Murudeshwar also has an amazingly beautiful beach which has been developed as a resort with water sports Sringeri The ancient temple of Sri Sharada, the presiding deity of Sringeri has a glorious history that begins with the setting up of the Dakshinamnaya Peetham by Sri Shankara Bhagavatpada. Originally it was an unpretentious shrine with the Murti of Sharada made of sandalwood, installed over the Sri Chakra that Sri Adi Shankara carved on a rock. Subsequently Sri Bharati Krishna Tirtha andSri Vidyaranya had a temple built in the Kerala style, with timber and tiled roof. Sri Bharati Krishna Tirtha substituted the sandalwood idol with the present golden idol. The highlight of Sringeri at Karnataka is the temple of Saradamba temple. Moved by a scene when he saw a cobra protecting with its hood a frog in labor, Adi Sankacharya decided this place to be a veritable haven of peace on earth and decided to establish Goddess Sarada, the goddess of learning at this very place. That gave birth to the Saradamba temple and the adjacent Sarada Peetham, the seat of learning. Sri Sacchidananda Shivabhinava Nrisimha Bharati raised the present structure in granite with polished granite walling round the sanctum and Sri Chandrasekhara Bharati consecrated the new temple in May 1916. Sri Abhinava Vidyatirtha made several improvements in the temple. The Mahamandapam has huge stone pillars exquisitely carved with deities like Durga, Raja Rajeshwari, Dwarapalakas and Devis which are all sculpted according to the Shilpa Sastras practised in Tamilnadu. Sanctified by the worship of an unbroken succession of Acharyas of the highest purity, loftiest devotion and unsurpassed mantric powers, the Murti of SriSharada radiates grace and blessings. Navaratri festival is celebrated on a grand scale every year for 11 days with Shathachandi Homa Poornahuti performed on the Mahanavami day. On the Chaitra Shukla Poornima day, special Puja is performed in Sri Sharada Shrine. On Vaisaka Krishna Prathipath Mahabhishekam and special pooja is done for Sri Sharadambal. On Karthika Poornima day Deepotsava is conducted in Sri Sharada Shrine. On the Magha Shukla Panchami, Lalitha Panchami is celebrated with special Pooja performed to Sri Sharadamba by the Jagadguru. On the Magha Krishna Dwithiya special pooja to Sri Sharadamba is performed by the Jagadguru. On the Magha Trithiya Sri Sharadamba Rathotsava is celebrated. Kigga Kigga, also called Marukalu is situated on the Nandini, a tributary of the Tunga,is renowned for its Sringeshwara temple, which stands on the site where Rishyasringa was absorbed in the celestial light. The antiquity of the place is attested by inscriptions of the seventh century which refer to the deity here as Kilganeshwara or Kilganadeva or the lord of Kilga. The linga in the sanctum is shaped like a rudraksha bead, with a horn-like projection on top. Its left side is believed to represent Santa. There is a common belief that if the linga isproperly worshipped, famine will be averted in the land to a distance of twelve yojanas all round. This reminds us of the story in Ramayana that Sage Rishyasringas advent removed the acute drought in Romapadas capital. Horanadu Annapurneshwari Temple It is the most famous temple of Goddess Annapurna in South India. Shri Adishakthyathmaka Annapoorneswari Ammavari temple, also known as Sri Kshetra Horanadu, is situated on the banks of River Bhadra in Chikmagalurdistrict of Karnataka. The deity is considered as the Hindu Goddess of food and nutrition. The presiding deity of the temple was installed by the great Sage Agasthya Maharshi. The main deity of Annapoorna is made of gold and she looks so beautiful. A sense of fulfillment is felt when a person visits this temple and it is said that a person who seeks the goddess blessings would never have any scarcity for food in life. It is believed that lord Shiva once had a curse and that this curse was reversed when the lord visited Goddess Annapoorna and sought her blessings. A 61 feet Hanuman Statue was consecrated at Shri Annapoorneswari Temple and Lord Hanuman is shown as carrying the Mountain with the Sanjeevaniparvatham. The mammoth idol is located near the main gate of the temple. Sadashiva Rudra Temple, located in Suriya Village Mainly dedicated to Lord Shiva, the temple has got a unique tradition of offering clay sculptures to God. Generally people offer money or gold to God when their wishes are fulfilled as a symbol of gratitude, but in this temple people make clay offerings to the God. The Suriya temple is probably is the only one of its kind because of its unique tradition of clay offerings. Devotees pray god for their wishes and desires. Once it is fulfilled the devotees along with their clay offerings have to go to the temple preferably on Mondays along with a coconut and a kg of rice. The offerings are available in temple premises which are clay sculptures of one’s desire. For example chair and table symbolizes job, marriage means small sculptures of bride and groom, human body parts like ear, eyes, heart etc. One can also see children, cradles, limbs, houses, automobiles, coconuts, cattle, eggs, computer, watch, aeroplane etc.. ,this list is probably is endless (as desires of people are endless). There is a small tank near by the temple. All the clay offerings are made in a separate place called Mannina Harake Bana (Clay Offerings Place) which is close to temple. One can see a huge collection of clay sculptures there. It is believed that temple is around 700 years old. But no one in the temple knows the importance behind these clay offerings. Dharmasthala Sri Manjunatha Swami Dharmastala literally means a place of Dharma, a path to religion, ritual, duty,righteousness, and alms. It is the embodiment of justice, truthfulness, faith, solace, fulfillment and peace. â€Å"Let us all live together, Eat together, and grow together Without any feelings of Animosity†. This is the essence of all our religious traditions, and this philosophy in action is the glory of Dharmasthala. Dharmastala was formerly called Kuduma or Koduma. . Long ago about 800years before Jain Chieftain Birmanna Pergade and his wife Ammu Ballathilived a pious life in a village called Nelliadi Beedu. They belong to the Pergade family, who were very simple, generous and affectionate people. According to the legend, the angels of God visited them in their dream and informed them to continue their worship and their practice of hospitality, the Dharma Daivas -Kalarahu, Kalarkayi, Kumaraswamy and Kanyakumari requested him to build separate shires for each of them. The Chieftain built the shrines and priests requested him to install a Shivalinga beside the native Daivas. Annappa Swamy procured the linga of Lord Manjunatheshwara from Kadri, near Mangalore. Nrusimha Saligrama is placedby his side. Subsequently, the Manjunatha temple was built around the Linga Here, the Jain Theerthankara is worshipped on the same consecrated grounds as the native Daivas and Lord Manjunatha (Lord Shiva). The average flow of pilgrims is about 10,000 people every day. Each pilgrim who visit shri Kshetra Dharmasthala is an honored guest irrespective of caste, creed, culture or status. Advanced mechanized and clean kitchen provides free food for all pilgrims at the Annapoorna Choultry, the beautiful dining hall. Free boarding and lodging with modern amenities are also to all the visiting devotees provided with sincerely At Dharmasthala there is a museum where the exquicitively carved old temple cars are exhibited. Some of them are -Hiremagalur- temple car, Gangadeswara Temple, Sriranga Patna,- temple car, Malekot Sri thirupathi venkataramanaswami – Arasekare – temple car, Sri Malleswaraswami temple , Bellary temple car. Sri Kothandaramaswami Temple, Close to Dharmasthala is the Kothandaramaswami temple. It is a huge structure built recently on a small hillock. It has sannadhis for various deities and the ceiling has been decoratively finished with modern facilities for the pilgrims to visit. The main sannadhi can be reached through steps or by a motorable road. Sowthadka Mahaganapathi Temple, Close to Dharmasthala is this temple for which there is no temple structure is nestled in tranquil natural surroundings is open round the clock for offering prayers, with simple worshipping opportunity to the public. Devotees themselves have the opportunity to perform pooja to Lord Ganapathi. With lush greenery around and Lord Ganapathi in middle of it, this place is ideal for meditation. There is also a park near the temple, where there is a statue of Lord Shiva. Long ago, a temple was in control of a Royal family. During one of the battles, the temple was destroyed. At that time, cowherds in and around this area took away the Mahaganapathi idol and started worshipping wherever they went and finally installing the idol here at Sowthadka. They were growing cucumber and during their worship started offering the same to Lord Mahaganapathi of this temple. In Kannada, sowthe means cucumber and adka means meadow hence the name Sowthadka. Kukke Subramanya Kukke Subramanya is located amidst hills of Subramanya in western ghats. Lord Subramanya is the presiding deity worshiped in the form of a Cobra According to Hindu Mythology Lord Kumaraswamy came to this place – Kumara Parvatha along with his brothers Lord Ganesha, Veerabahu and other brothers, after killing the demon rulers Taraka, Shoorapadmasura and others in a war. The Lord washed his Shakti Ayudha in this river and from then on the river is famous known as Kumaradhara Lord Subramanya was received by Lord Indra along with other Gods; Pleased by the success of the war Indra prayed the Lord to be kind enough to marry his daughter Devasena. This was agreed upon courteously and the marriage took place on the banks of Kumaradhara on Margashira Shudda Shashti. Lord Kumaraswamy also gave darshan to Vasuki the head of nagas, who was making a penance here. Vasuki prayed to the Lord to stay along with him permanently at this place and the Lord granted him this boon. From that time it is believed that the Lord has made his spiritual presence in this shrine along with his wife Devasena and Vasuki. Every year a famous car festival is being held here on MargashiraShuddha Shashti with special poojas to the Lord. Pilgrims going to the Temple have to cross the Kumaradhara River, taking a holy bath in it before they go on to the temple to have darshan. The devotees enter the courtyard from behind and walk around to go before the idol. There is Garuda pillar covered with silver between the sanctuary and the portico entrance. It is believed that the pillar was charmed and planted there to shield the devotees from the poison flames streaming from the breath of Vasuki whore sides inside. Sarpa Samskara/Sarpa Dosha is one of the poojas performed at Kukke Subramanya Temple by devotees to get rid of the sarpa dosha. Due to the wide belief in the snake god in the coastal regions of Karnataka and Kerala, this pooja is performed by people from all faiths. To the north of the sanctuary there is a cluster of lingas known as â€Å"Kukkelingas†. Some believe that the lingas got that name simply because people used to worship them together kept in a basket, and the place owes its name Kukke Pattana to the Kukke linga. Kudroli Gokarnath Temple: The Gokarnatheshwara Temple at Kudroli in Mangalore is the only temple in Karnataka set up by Shri Narayana Guru, the great philosopher, saint and social reformer from Kerala. This temple is situated at Kudroli, which is about 3 Km away from the main city area of Hampankatta. The original temple structure was in Kerala style, which was replaced, by Chola style during recent renovation in 1991. The main deity of the temple is Lord Sri Gokarnatha (another form of Lord Shiva). Navarathri Utsava (Dasara festival) is very famous and is one of the main tourist events in this temple. A grand procession of Goddess Durga takes place during this festival, which attracts many tourists and devotees from distance corners of the state and is very popular like Mysore Dasara. Sri venkataramana -Car Street Temple: The Venkataramana Temple at Car Street, Mangalore is believed to have been founded during 17th century A. D. (1735). It is also said that Sri Mahla Pai from a noble family of Mangalore belonging to Gowd Saraswatha Brahmin Community of Kaushika lineage erected bronze idols of Lord Sri Veera Vittala and Lord Sri Gopalakrishna. Inside the main sanctum of the temple, there established idols of deities of Goddess Sri Devi and Goddess Bhoodevi along with main deity Lord Sri Veera Venkatesha, Garuda Vahana, Shri Gopalakrishna and Shri Veera Vittala. Goddess Durga Temple: Goddess Durga Temple is located at a distance of 30 km in a place called Kateel. The place is surrounded by lofty hills and is covered with green paddy fields, the place is naturally splendid. Kateel has been one of the most visited pilgrimage center in Karnataka. Huge number of

Rap Trends essays

Rap Trends essays Have African Americans in the 21st century established a trend that can be seen throughout a persons everyday life? I would say yes, and the most popular of trends is found in music industry of today. Now what makes a trend, a trend is defined as The relatively constant movement of a variable throughout a period of time. The period may be short-term or long-term, depending upon whether the trend itself is short-term or long-term. For example, a rising market is taken to mean that prices of most stocks are in an upward trend, (Dictionary). Most famous rappers are African American and everyday they are judged and watched by millions of people on TV, and some of their habits/styles might be viewed to others as cool, thus leading that person to imitate what they see their icon doing. What are the trends that have some people empting their bank account just to look cool? They could be the addition of chrome rims or spinners to ones car. Another trend that was first established by African Americans in the music industry is the wearing of what is known as platinum jewelry. Music has been around for centuries, but probably the music that has had the greatest influence on people, young and old has to be the rap/hip-hop industry. Rap has been around since the 1980s and since then many rappers have achieved the establishment of a trend in todays society. Back in the 1980s African Americans that were in the music industry werent too flashy as todays artist, but without even realizing it, they started some trends that still exist today. One of those trends was the wearing of flashy and expensive jewelry. Now the jewelry known as platinum wasnt exactly very popular back then. In fact some people might say that gold was the thing that was considered in. Gold chains, rings, and earrings were worn by most rappers while performing in music videos, concert, or on TV ...

GUERRERO Surname Meaning and Origin

GUERRERO Surname Meaning and Origin The  Guerrero surname is thought to have originated as a nickname which described either a soldier who had returned home from the war or an aggressive individual. Derived from the word guerre, meaning war. Guerrero is the 54th most common Hispanic surname. Surname Origin:  Spanish, Portuguese, Italian Alternate Surname Spellings:  GUERERRO, GUERRE, GUIERRE, LAGUERRE, GUERRA, GUERRERO, GUERREIRO, GUERRI and GUERRIERO. See also, the English WARR or WARRE. Famous People with the Surname GUERRERO Eddie Guerrero - famous American wrestler, part of the famed Guerrero wrestling family.Vladimir Guerrero - Major League Baseball player from the Dominican Republic.Vicente Guerrero – Second president of Mexico Where do People with the GUERRERO Surname Live? According to World Names PublicProfiler,  the majority of individuals with the Guerrero surname live in Spain, followed by concentrations in Argentina, the United States, France, and Switzerland. Public Profiler doesnt include information from all countries, however, including Mexico and Venezuela. Forebears marks Guerrero as the 456th most common surname in the world found most prevalently in Mexico. Based on the percentage of the population with the surname, Guerrero is most common in Guam (ranked 16th), followed by Ecuador (23rd), Mexico (43rd), Spain (47th), the Dominican Republic (49th) and Colombia (52nd). Genealogy Resources for the Surname GUERRERO 100 Common Hispanic Surnames Their MeaningsGarcia, Martinez, Rodriguez, Lopez, Hernandez... Are you one of the millions of people sporting one of these top 100 common Hispanic last names? The Guererro DNA ProjectThis ancestral y-DNA testing project is open to any male with any spelling of the Guerrero surname interested in combining DNA testing with traditional family history research to sort out Guerrero ancestral lines. GeneaNet - Guerrero RecordsGeneaNet includes archival records, family trees, and other resources for individuals with the Guerrero surname, with a concentration on records and families from France, Spain, and other European countries. GUERRERO Family Genealogy ForumSearch this popular genealogy forum for the Guerrero surname to find others who might be researching your ancestors, or post your own Guerrero query. FamilySearch - GUERRERO GenealogyAccess over 2 million free historical records and lineage-linked family trees posted for the Guerrero surname and its variations on this free genealogy website hosted by the Church of Jesus Christ of Latter-day Saints. GUERRERO Surname Family Mailing ListsRootsWeb hosts several free mailing lists for researchers of the Guerrero surname. DistantCousin.com - GUERRERO Genealogy Family HistoryExplore free databases and genealogy links for the last name Guerrero. The Guerrero Genealogy and Family Tree PageBrowse family trees and links to genealogical and historical records for individuals with the last name Guerrero from the website of Genealogy Today.- References: ï » ¿Surname Meanings OriginsCottle, Basil.  Penguin Dictionary of Surnames. Baltimore, MD: Penguin Books, 1967.Dorward, David.  Scottish Surnames. Collins Celtic (Pocket edition), 1998.Fucilla, Joseph.  Our Italian Surnames. Genealogical Publishing Company, 2003.Hanks, Patrick and Flavia Hodges.  A Dictionary of Surnames. Oxford University Press, 1989.Hanks, Patrick.  Dictionary of American Family Names. Oxford University Press, 2003.Reaney, P.H.  A Dictionary of English Surnames. Oxford University Press, 1997.Smith, Elsdon C.  American Surnames. Genealogical Publishing Company, 1997.

An observation report of a faculty member Essay

An observation report of a faculty member - Essay Example Let me start off the relating of my observations by first describing the kind of class that I was assigned to observe. While I was hoping to be assigned to a highly exciting and eye-opening class, I was instead assigned to an ESL class for college graduates who had very little English writing skills. The students in this English 100 class were all college school students who, due to one reason or another, managed to graduate from high school with very poor English writing skills. Gaining acceptance into college may have meant that they had the chance to get a better future by completing all the levels of their education, the problem of their English writing readiness became quite evident when they enrolled int heir regular English classes. Due to the serious nature of their problem in expressing themselves in English, these students were advised to enroll in remedial English writing classes. The aim of this type of class, is to improve their English writing abilities to the extent th at the student will be able to clearly and legibly express his thoughts and emotions through his writing. The professor in this class was a female in her late thirties who felt that the best way to help her students learn how to write in English was to ask them to engage themselves in a writing activity that they could relate to. Which is why she asked the class to write their personal memoirs. Since her students came from highly diverse backgrounds, their English writing skills seemed to copy the kind of background they were exposed to when they tried to express themselves through writing. However, the teacher, who used the â€Å"Daniel Stiepleman Cluster† in her class, managed to divide her time equally among the students and in the process, managed to help them improve their writing abilities in the process. She did this by clustering her class in groups that came from similiar backgrounds. This way the students shared a set of low writing skill problems that she could hel p them address by group rather than individually. In doing so, she allowed the class members to become teaching aides in a way because they found themselves in the unique position of helping one another improve their writing ability through consultation with one another. By asking the students to write their own memoirs, the professor actually encouraged the students to express themselves by discussing a topic that they are highly familiar with and therefore, gave them the confidence to take a chance upon which they could express themselves in English as best as they could. Since this was a basic English writing class, I observed that most of the students had apprehensions about how they should write about themselves and how they might be judged for their written grammatical mistakes. This was a point of nervousness for the students that the professor was able to diffuse by encouraging them to write regardless of their mistakes, which she would help them correct later on. It was her belief that unless they took a chance upon expressing themselves, they would never be able to do so. Part of her encouragement and genius in teaching came from the way that she effectively utilized the clustering technique in teaching the

When You Shouldn't Take the Job Essay Example | Topics and Well Written Essays - 500 words - 7

When You Shouldn't Take the Job - Essay Example It is a tricky position she is in because she would not have to pay them back for the costs they incurred, and she would have secured herself a job. Still, it looks like coercion. Moving is a not an easy thing too. There are more challenges for the young lady than there are for the company. For example, if the girl agrees to the terms the company has set forth for her, then it will have to incur the travel costs and pay for her accommodation in the hotel. Still, it would be profitable in the long run since she will be rendering her services to the firm. For the young woman, however, there is more to lose than there is to gain. The company has her in a dilemma, and her thoughts that she is being coerced are justified. For example, if she does not agree to relocate, she will have to reimburse the company for the cost they incurred paying for her flight and the hotel accommodation. The young woman is unemployed so far and asking that she repays the money is more likely to be a coercive way of telling her that she has to take the job. Since she may have no money to reimburse the company, which could have gotten her an expensive ticket and hotel, she would have no choice but to take the job. If she takes the job, she will have much moving to do and have to leave her social ties and her friends and neighbors from where she lives. Also, she will have to go through all the hassles involved in moving and then slowly make new friends from her new neighborhood. While it is a good thing to have secured herself a job in the company, the terms the company has placed on the opportunity are selfish. It shows the company is willing to use any coercion to have people work there. That is already a red flag as such a company is likely to have other forms of oppression to those people who already work there in a bid to keep them working.

Theory and Research in Contemporary Consumer Behaviour Essay Example for Free

Theory and Research in Contemporary Consumer Behaviour Essay Abstract Over the past century, each new generation has entered a new consumer world where the forms and avenues for consumption have multiplied exponentially. The twenty first century saw rapid and dramatic changes in the realms of private and public life that became subject to commodification and marketing. Although the culture of consumption has been written about extensively, the breadth and complexity of consumption within contemporary industrialized societies has not yet seen much attention, particularly among anthropologists. In looking at the consumer lives of Hip Hop subculture, this work aims not only to explore and illustrate the ways in which contemporary commodity consumption is internally differentiated, but also to highlight â€Å"an aspect of contemporary consumption that often has been overlooked: its role as a medium through which social inequalities—most notably of race, class, and gender—are formed, experienced, imposed, and resisted† (Carrier and Heyman 30). Introduction Chicago sociologists of the 1930s began to study subcultural groups in the USA as if they were studying the indigenous tribes of isolated islands. This became known as streetcorner sociology as it studied the deviant subcultures of America (Downes and Rock, 36). Ethnography is an approach to research that is often associated with cultural anthropology. This study has often been conducted over a long period of time so that researchers can gain a truly insider perspective. Management and marketing researchers have also adapted ethnographic approaches to use in shorter periods of research. Ethnographic principles have been used to study consumers and consumption in order to better understand the effects and implications of strategic marketing management actions (Clarke 1999). For example, Elliott and Jankel-Elliott (2002) have used ethnography in strategic consumer research for many global brands, while Morris (1999) studied the culture of the British pub. Ritson and Elliott (1999) used ethnographic principles to research the social uses of advertising among UK adolescent advertising audiences. Belk (1995) explored the subculture of hip-hop music. He was particularly interested in the clothes associated with hip-pop and how manufacturers gained access to the group. In management and marketing research, the applied tradition of ethnography is often reflected in the problem-focused nature of much research. Ethnography is used as a tool to help in the design of management interventions and processes. Social and cultural life is created by people through symbolic interaction. Focus on local shared meanings and the reproduction of cultural norms. This research study into a hip-hop consumption practice began with a thorough investigation of secondary sources. The research then progressed to a first-hand engagement with the contexts of consumption. In an attempt to convey something of the meanings, motivations and experiential understanding of hip-hop consumer behaviour, the research creates an imaginative representation of the social life in question. This research study involves, first, gaining as much insider knowledge as possible about the subject in question. The pervasive theme of this work is that the consumer sphere, by its very nature, is a medium for social inequality. The next section lays the groundwork for understanding the particular complexities of hip-hop consumer engagement. The following analytical section locates the hip-hop consumer experience, looks at contemporary media depictions of hip-hop youth as out of control and dangerous â€Å"combat consumers.† This analysis insists that any understanding of hip-hop consumption must be understood in its specific cultural, historical, and political context, one that engages with centuries-old incidents like slavery, as well as symbolic representations of hip-hop consumer in the contemporary consumer world. Discussion In the post-modern world of consuming passions (Huffman 25) there are a number of dynamics that are rightly the concern of cultural criminology. First there is the process of the commodification of everyday life, including crime and violence. Second there is the absolute necessity for the legal or illegal consumption of commodities for the reproduction of both the economic system and our social selves. Commodities themselves appear, as Marx (1977:435) commented, a very trivial thing and easily understood†¦it is in reality a very queer thing, abounding in metaphysical subtleties and theological niceties. However the relationship between the production and commodification process, and the distribution and consumption process, takes on a supreme significance in late modernity. In a culture in which the supreme goal is to have†¦and to have more and more†¦and in which one can speak of someone as being worth a million dollars, how can there be an alternative between having and being? On the contrary, it would seem that the very essence of being is having; that if one has nothing, one is nothing (Fromm 3). It is worth quoting Erich Fromm further on contemporary capitalism as he unravels the connections between violent acts, crime and consumption. It means: that I want everything for myself; that possessing, not sharing, gives me pleasure; that I must become greedy because if my aim is having, I am more the more I have; that I must feel antagonistic toward all others: my customers whom I want to deceive, my competitors whom I want to destroy, my workers whom I want to exploit. I can never be satisfied because there is no end to my wishes; I must be envious of those who have more and afraid of those who have less. But I have to repress all these feelings in order to represent myself as the smiling, rational, sincere, kind human being everybody pretends to be†¦ Greed and peace preclude each other (Fromm 8). Here individualism, greed, destruction, dishonesty, fear and violence are woven, through the processes of production and consumption, inevitably into all our everyday lives. Now crime, in the form of a commodity, enables us all to consume without cost as we enjoy the excitement, and the emotions of hate, rage and love that crime often contains. As everyday life becomes less and less interesting, so it also becomes less and less bearable and there is felt a general desire for daily excitement that becomes an essential ingredient in a consumer commodity culture (Clarke, 16). Excitement is now created for consumption in a multitude of manners such as bungee jumping, spectacular rides, ballooning, theme parks and carnivals, all aimed at the commodification of excitement. All these need to be bought at the market rate. The experience of excitement can also be attained by a large range of criminal activities. Bank fraud and theft, joyriding, manipulating the stock market, all contain the thrills and spills of edge-work. In a society that demands excitement and desire in order to keep the momentum of the marketplace, we can expect the problems associated with the quest for excitement to become both enduring and extensive. The general collective yearn is now for spectacle and experience as we become consumers of imagery. As such we have lost our capacity for astonishment, wonder and curiosity in a world that no longer moves us in an emotional way. There is a high fantasy factor within emotional life and existence that creates the need for immediate satisfaction which in turn becomes the driving force of violence. In this world the desire for excitement can, for some, only be satisfied through senseless acts of violence and destruction. In this way the images we consume become devoid of context and become infantile and immediate. As Schopenhauer points out, this outlook is like the childish delusion that books, like eggs, must be enjoyed when they are fresh (Schopenhauer, 1470). In this world based on sensations and emotions the individual is revered and nurtured. It is a Disney-like world based on the immediacy of and need for fun and pleasure. In everyday life and education in particular, there is an emphasis on morale rather than morality. Here institutions strive to achieve activity without pain. Learning must be fun; poverty must be fun; housework must be fun; and as in Clockwork Orange and even Wind in the Willows (where Toad steals a car and partakes in what must be the first literary joyride) violence, crime and disorder must be fun. The violence demonstrates the closeness that the stars of rap and hip-hop have with the community that they come from. They are in a sense still part of that struggle for both survival and the maintenance of whatever success they have achieved. It is a precarious position for all young people from these communities where nothingness waits just round the corner, where acceptance and success are transient and culturally ephemeral, disappearing as quickly as they arrive. Along with clubbing and rave, rap completes the criminalisation of youth styles and creative culture that ensures that the continuing carnivalisation of everyday life will remain the major experience of being young. There is here a strange tension between the rationality (organisation) demanded by production and consumption and the irrationality of senseless consumption needed to reproduce the cycle. As science and rational liberalism attempt to order everyday life and meaning-making, so irrationality is banished to the act of consumption, as irrational acts themselves become commodified, acting as a bridge to the displaced world of the upside down. It is part of the consuming of displays, displays of consuming, consuming of displays of consuming, consuming of signs and signs of consuming (Lefebvre, 108). The endless, senseless and irrational appears a necessary ingredient of contemporary life as we strive through consumption to push back the ordering of rationality and return once more to the comfort of anarchy, disorder and irrationality. Violence itself is not to do with a rational approach to life but is connected to the personal gratification gleaned from the excitement of the superiority of winning. The consumption of crime becomes a blissful state of non-responsibility, a sort of never-ending moral holiday where we can enjoy in private immoral acts and emotions. It is the political and economic realities of life outside of polite society that are reflected in rap as it analyses and celebrates the otherness of poverty and struggle. It celebrates the cultural answer to ascribed social position and economic survival, which includes the legal and illegal acquisition of wealth, the struggle not just for work but the struggle at work. It reflects oppression both through education and through policing and the struggle for respect in life. It not only emphasises suffering but is also a celebration of leisure time as the time free from the industrial processes of production. And it is in the street where others darent go that hip-hop and rap culture is lived and comes to life. The aim is to be street-wise, to survive with dignity and respect amongst your own, without selling out. In the roll-call of rap stars, their names and song titles reflect not only their clashes with the law but also the violence involved in living a life of struggle and the maleness of the culture, although female rappers and DJs have large followings as well and reflect their own struggle for survival. To give some examples, there was the shooting of Tupac Shakur in Las Vegas in September 1996 followed by Biggie Smalls (Notorious B.I.G.), shot at the age of 24 in a rap war on 8 March 1997 not long after his last album Life after Death and its ironic track Youre Nobody Til Somebody Kills You. Ninjaman was imprisoned in Jamaica charged with murder, reflecting his raps Murder Dem and Murder Weapon. Frances best-known rappers, Kool Shen and Joey Starr, were jailed in 1996 for 6 months for anti-police lyrics Piss on the brainless police machine from the Nique ta Mà ¨re (Fuck your Mother) concert. Then Frankie Tah of the Lost Boyz was shot dead on 29 March 1999. In April 1999 Sean Puffy Combs was arrested for beating up an employee of Interscope Records and later also arrested for the possession of weapons. Consumption of the irrational remains an important connecting bridge to pre-productive life. Here the marketplace and the process of hip-hop consumption take on an extraordinarily important role in the creation of self and identity. Now in the ever-expanding realm of commodification and consumption, acts of hurt and humiliation, death and destruction, all become inextricably woven into processes of pleasure, fun and performance. We all participate in the creation of crime as we consume the filming of the carnival of the chase, becoming part of the process of production of real crime and real violence. It is not just the criminals but also the police, the public and the media who all play a part (Clarke 15). If hip-hop young people dont steal cars there can be no chase. If the police dont chase there is no event. If the event is not filmed there can be no product. If the product is not communicated there can be no distribution. If we dont watch there is no consumption and the process of production distribution and consumption is incomplete. Shopping is infused with racism; going to the corner store is at once an adventure in independence and a trial where the temptations and dangers of the drug economy must be negotiated; Barbie dolls are representatives of a world both foreign and hostile. In recognizing that these childrens consumer lives are shaped by the same forces of social inequality evident in their neighbourhood, educations, and even their life chances, my aim has been to highlight consumer culture as a terrain in which questions of social justice loom large. The deprivations experienced by children like those in hip-hop subculture are deep and lasting and perhaps all the more poignant because they take place in such close proximity to wealth and comfort. More than a depoliticized cultural space in which people may choose to purchase or try on identities, fantasies, and styles, consumer culture is a medium through which multiple oppressions are brought to bear on peoples lives in enduring and intimate ways. While white kids (among others) might debate the assertion that â€Å"they have everything, † the important point made by this man is that people value the things they own, whether these are sneakers or Porsches. Consumer lives are not simply expressions of individual desire. These lives cannot be understood apart from such processes as urban renewal, deindustrialization, the drug economy, informal segregation, and public transportation, since these are the processes that have been critical in shaping the consumption horizons of the hip-hop community. The ethnography of consumption, then, needs to take into account more than the interactions between individuals and particular commodities, the specific moment of purchase, the malls and stores where shopping takes place. This is in part because consumption activities cannot be seen as being limited to these relatively obvious encounters; consumption begins well outside of the store and continues well after a given purchase has been made. Any particular act of consumption is a moment—a snapshot—taken at the confluence of complex social, political, and historical streams. Understanding these moments requires thinking about what is taking place within the relatively arbitrary frame as a prelude to investigation into the breadth of factors that brought that moment into being. Hip-hop childrens reasons for seeking out particular items and their capacity for â€Å"spending my money wisely† are socially rooted in attempts to please caretakers, efforts to avoid the disappointment or anger of parents, the desire to share with siblings, and anticipation of the pleasures of giftgiving. These relationships, in turn, are shaped by the straitened economic circumstances of these families, circumstances ensuring that consumption is often for these children not a realm of unbridled fantasy, but rather one where fantasies must be reined in. This is not to say that questions of fashion or style, fad and fancy have no place in childrens consumption. Such status items as Cross-Colours clothes and Nike sneakers were without doubt consistent objects of intense desire and scrutiny, coveted by some or lovingly cared for by others. Conclusion This work has cantered its attention on the ways in which consumption is implicated in the exercise of oppression and in responses to such oppression. Because much of the oppression operative in the consumer sphere is symbolic, much of this work has been generated in tension with discussion about the consumption of the hip-hop subculture. This work conducted analysis of consumption under the production of images of hip-hop pathological consumption, for instance, that such oppression is operative at both the symbolic and material levels, both of which have real and telling effects on peoples lives. Such images and portrayals are an important element in the politics of consumption, a politics that portrays the consumption of the poor as being, on the one hand, problematic because they do not want enough and, on the other, dangerous because they want too much. Tales of constrained consumption are often used as examples to show why the poor cannot get ahead, and a lack of consumer desire is often seen as preventing the poor from attaining middle-class status. Rather than not wanting enough, these poor people want too much. In this vein, terms like compensatory consumption surface with regularity. The beauty of this discourse is that whether consuming too little or too much, the supposed consumer orientation of the poor explains their poverty. In hip-hop and rap there is no need for special legislation to control and criminalise both music and culture, since the way of life that is talked of, that makes up the story of the lives of the performers in a musical and rhythmic form, is already criminalised. Indeed what better way of saying the unsayable, of stating the illegal in a legal form, than bringing the reactions of those in poverty and those from minority groups forward through the carnivalesque qualities of hip-hop and rap. Because consumption is at its root a social process, it is enmeshed with the full range of social action from positive, altruistic expressions to destructive and violent outbursts. The realm of consumption offers ample space for people to find profound meaning in their worlds and existence, to integrate (rather than fragment) a sense of self, and to utter or to perform commentaries about what they see and feel in daily living. Children in hip-hop culture often turned the consumer sphere to their own expressive and prosocial purposes, using shopping as a way to create connections to their family and friends, as a sphere of creative play, or a realm in which they could construct critical assessments of the world around them. The consumer lives of these children show the complex ways in which forces of ideology, hegemony, and power can be bent—if only temporarily—into the contours of a particular life.    References    Belk, Russell. (1995). â€Å"Studies in the New Consumer Behaviour.† Acknowledging Consumption, ed. Daniel Miller. New York: Routledge. Carrier, James G., and Josiah McC. Heyman. (1997). â€Å"Consumption and Political Economy.† journal of the Royal Anthropological Institute 3, no. 2: 355–73. Clarke, David B. (1999). The Consumer Society and the Postmodern City. Routledge: New York. Elliott, R. and Jankel-Elliott, N. (2002). â€Å"Using ethnography in strategic consumer research†, Qualitative Market Research: An international journal. Fromm, Erich (1976) To Have or To Be? New York: Harper Row. Huffman, Cynthia. (2000). The Why of Consumption: Contemporary Perspectives on Consumer Motives, Goals and Desires. Routledge: London. Marx, Karl (1977). Karl Marx: Selected Writings, ed. D. McLelland, Oxford: Oxford University Press. Morris B. (1999). Consumer Value: A Framework for Analysis and Research. Routledge: London. Schopenhauer, A. (1969) On the Basis of Morality, Indianapolis: Bobbs-Merrill.

Byrons Depression Reflected in Manfred Essay -- Depression Manfred E

Byron's Swiss tour and Manfred hit close to home for me. Not because I have traveled Switzerland, but because at one time in my life, I also experienced feelings of alienation and hopelessness. Therefore, I was quite intrigued by Dr Miall's notion of trauma in Manfred. I think he makes a compelling argument, especially when he pairs the notion of trauma with Freud's theory on the causes of trauma, but I do not necessarily agree with him entirely. While Dr Miall's theory is sound, I do not think his definition of trauma is clearly defined. I think a better, but not nearly as interesting theory, is that of depression. Although the symptoms of both psychological disorders are almost indistinguishable, their sources are quite different. I will distinguish the differences and sources between posttraumatic stress disorder and depression. Then I will try to show how Byron suffers from depression, not the result of trauma. Trauma is "[a] psychic injury, esp. one caused by emotional shock the memory of which is repressed and remains unhealed; an internal injury, esp. to the brain, which may result in a behavioural disorder of organic origin. Also, the state or condition so caused" ("trauma," def. 2a). Trauma is often the cause of posttraumatic stress disorder, which although is not defined in Dr Miall's notes, did however come up in class. Posttraumatic stress disorder "involves enduring psychological disturbance attributed to the experience of a major traumatic event" (Weiten 544). By looking at that definition, Dr Miall's theory does apply; however, Weiten's textbook reveals that the types of trauma that lead to posttraumatic stress disorder, from the most prevalent to the least, for men (since the discussion is about Byron) are: w... ...ces of trauma and the sources of depression. Both lead to the same symptoms, but I think depression better represents Byron's state of mind. Freud's theory on trauma can work if one sees Manfred/Byron suffering from trauma, but it does not work if one sees him as suffering from depression. I must admit that I am biased in my conclusion. I am drawn to my theory based on my own personal experiences. Works Cited Byron, George Gordon. Manfred. Romanticism: An Anthology. 2nd ed. Ed. Duncan Wu. Malden, Massachusetts: Blackwell, 1998. 718-751. "trauma." Def. 2a. The Oxford English Dictionary Online. 1989. Oxford English Dictionary. 2nd ed. University of Alberta Library. Edmonton, Alberta. 3 April 2005. http://dictionary.oed.com.login.ezproxy.library.ualberta.ca/. Weiten, Wayne. Psychology: Themes and Variations. 5th ed. Toronto, Ontario: Wadsworth, 2001. Byron's Depression Reflected in Manfred Essay -- Depression Manfred E Byron's Swiss tour and Manfred hit close to home for me. Not because I have traveled Switzerland, but because at one time in my life, I also experienced feelings of alienation and hopelessness. Therefore, I was quite intrigued by Dr Miall's notion of trauma in Manfred. I think he makes a compelling argument, especially when he pairs the notion of trauma with Freud's theory on the causes of trauma, but I do not necessarily agree with him entirely. While Dr Miall's theory is sound, I do not think his definition of trauma is clearly defined. I think a better, but not nearly as interesting theory, is that of depression. Although the symptoms of both psychological disorders are almost indistinguishable, their sources are quite different. I will distinguish the differences and sources between posttraumatic stress disorder and depression. Then I will try to show how Byron suffers from depression, not the result of trauma. Trauma is "[a] psychic injury, esp. one caused by emotional shock the memory of which is repressed and remains unhealed; an internal injury, esp. to the brain, which may result in a behavioural disorder of organic origin. Also, the state or condition so caused" ("trauma," def. 2a). Trauma is often the cause of posttraumatic stress disorder, which although is not defined in Dr Miall's notes, did however come up in class. Posttraumatic stress disorder "involves enduring psychological disturbance attributed to the experience of a major traumatic event" (Weiten 544). By looking at that definition, Dr Miall's theory does apply; however, Weiten's textbook reveals that the types of trauma that lead to posttraumatic stress disorder, from the most prevalent to the least, for men (since the discussion is about Byron) are: w... ...ces of trauma and the sources of depression. Both lead to the same symptoms, but I think depression better represents Byron's state of mind. Freud's theory on trauma can work if one sees Manfred/Byron suffering from trauma, but it does not work if one sees him as suffering from depression. I must admit that I am biased in my conclusion. I am drawn to my theory based on my own personal experiences. Works Cited Byron, George Gordon. Manfred. Romanticism: An Anthology. 2nd ed. Ed. Duncan Wu. Malden, Massachusetts: Blackwell, 1998. 718-751. "trauma." Def. 2a. The Oxford English Dictionary Online. 1989. Oxford English Dictionary. 2nd ed. University of Alberta Library. Edmonton, Alberta. 3 April 2005. http://dictionary.oed.com.login.ezproxy.library.ualberta.ca/. Weiten, Wayne. Psychology: Themes and Variations. 5th ed. Toronto, Ontario: Wadsworth, 2001.

Can We Talk Essay

The article Can We Talk? Researcher Talks About the Role of Communication in Happy Marriages† gives us results as related to couples in marriages. In today’s society, many couples are too busy to stop, sit down, and have a meaningful conversation with their significant others. Terri Orbach, research scientist at the Institute for Social Research at the University of Michigan, has studied 373 married couples for more than 20 years. We will examine the findings and explore some of the roles of communication in happy marriages. After reading the text and the required article, I became more aware of what self-disclosure is and how it can affect relationships. Self-disclosure is defined as sharing aspects of yourself with other people. This can be a form of â€Å"showing your true colors†. Sharing areas of yourself that may have been misconceived, showing interest in others, and being more involved are ways that you can open up and form close bonds. In marriages, you assume that couples are already in-the-know about their mate. But this sometimes can be a part of a learning process in the relationship. I can relate to the article because I often find myself at a loss for words. I have been in a few relationships that were on different types of levels; professional, informal and social. Within each of these relationships, there were limited sharing on my part. I would agree that self-disclosure is important in a relationship because it allows you to recognize issues and feelings, and also can help you learn something about self that was unknown. Effective communication promotes a sense of trust, that holds marriages together. Orbach states that by using her 10-minute rule, couples have a good starting point to reconnect with each other. Just 10 minutes to talk about the interests of your mate, areas of conflict, or even about the job made many marriages happier. Because men and women express themselves differently, gender does have a role in communication in relationships. Many believe that some behaviors are masculine and others are feminine. It is often discouraged for men to cry, they are taught to be strong and heroic, while women are allowed to show emotions openly.

Kant and the Prolegomena to Any Future Metaphysics

According to Kant metaphysics is the â€Å"occupation of reason with itself†. In more concrete terms, it is the mind making logical connections between a priori concepts and coming to an objective truth thereby, without reference to experience.[1] The question posed by him in the Prolegomena is whether such an objective truth is at all possible. The conclusion derived in the end is that there is indeed such an objective truth, which is effected through pure reason. But equally important in the assertion is that such metaphysics is beyond human understanding.The title â€Å"Prolegomena to Any Future Metaphysics† suggests that Kant does indeed anticipate an irrefutable metaphysics to be in the grasp of men in the future, but he never makes such a claim in the text itself. The thing that Kant aimed for was clarity in the field of metaphysical endeavor, and this is the ‘future metaphysics’. ‘Future’ can be interpreted in two ways here. First in the sense already suggested, so that metaphysical thinking is founded on a scientific basis, in which the terms and strategies it employs are well defined. But it can also be hinting at transcendental possibility, that by which all contradictions are resolved through â€Å"pure reason†.Scientific clarity is the aim, and thus Kant justifies the labor involved in Critique Of Pure Reason (1781), of which the Prolegomena was a sequel meant to make more accessible. He is at pains to point out that there is a moral obligation involved here. People cannot surrender themselves to unreason, because reason is the very make-up of the human, so postulates Kant. The suggestion that reason be abandoned was made by David Hume, who had spelt out a comprehensive theory of empirical skepticism.All our knowledge is through sense perceptions, therefore are entirely subjective, and cannot be tied into an absolute whole through the application of reason. It is merely by the means of custom that we ac quire a coherent worldview, he maintained.[2] Kant saw this as a capitulation to unreason. It was not just Hume’s personal viewpoint that mattered. It was indeed a wider crisis in metaphysics that he was addressing.When Newton’s physics could not be subsumed under any metaphysics, this engendered an intellectual confusion, and Hume’s solution was that metaphysics be abandoned as impossible. Kant enjoined that it is impossible to abandon metaphysics, for man reasons by necessity. Instead of finality we must aim for metaphysical clarity, and this is absolutely contingent upon us, indeed a moral obligation. He made what seem to be boastful claims about the crucial importance of the Critique in the history of metaphysics, but a closer examination will show that it is not from conceit, but rather from moral outrage.The true nature of metaphysics is laid out with scientific clarity in the Critique and the Prolegomena, and this is the essence that Kant wants to convey, not the final outcome. He takes Hume to task in the very opening of the Critique:  Although all our knowledge begins with experience, it does not follow that it arises entirely from experience. For it is quite possible that our empirical knowledge is a compound of that which we receive through impressions and that which our own faculty of knowing (incited by impressions) supplies from itself.[3]When considering sensual perception he first makes the distinction between a priori and a posteriori, the first suggesting an innate facility of the mind, and the second is a facility borne after the event. The second distinction is between analytical and synthetic propositions. In an analytic proposition the predicate is contained within the subject, such as â€Å"the flamingo is a bird†. In a synthetic proposition the predicate adds something new to the subject, such as â€Å"the flamingo is pink†. The pinkness is not in the definition of flamingo, but rather has to be got from observation, and therefore it is also a posteriori.Synthetic a posteriori propositions are employed in the field of natural science. On the other hand all mathematical truths are innate, i.e. we ascertain their truth before sensory perception. They are also synthetic: when we say â€Å"3+4=7†, then ‘7’ is a new concept, not contained in either ‘3’ of ‘4’. Mathematics holds the key to metaphysics, according to Kant. It demonstrates that synthetic a priori propositions are possible, which is contrary to normal expectation. We feel that whatever is innate is necessarily analytical. We are what we are, separated from the objective natural world beyond us. Against this instinctive point of view, Kant contended that we are not passive observers of an external world separated from us, but that with our innate faculties we â€Å"synthesize† our own subjective reality.The first stage of this synthesis is when we intuit objects in our perception. â€Å"Things in themselves† can never appear to us; we only have subjective sensory data to work with. It is a meaningless jumble of light, sound, touch, taste and smell, but then our faculty of sensibility intervenes and creates order out of this chaos. This faculty is synthetic a priori, and makes use of pure intuitions. Space is one such pure intuition. Newton had maintained that space is an external, absolute and inviolable reality. Kant counters that, no, space is pure intuition. Time is another such.Through the faculties of sensibility we come to make a judgment of perception. Thus far it is an entirely subjective viewpoint, with no objective framework to relate to that would link our views with those of others. This is the function of our judgment of experience. It too is synthetic a priori, and links the objects of perception into a rational order that facilitates understanding. This is done through pure concepts of understanding, and causation is one of t hem. Through this faculty we know that one event is cause to another, and thus wise we have come across Hume’s impasse, where he could find no rational construct that could link a effect to a cause when confined to empirical sense data.[4] â€Å"Cause and effect† is thus a concept of human understanding. Such understanding is composed of components that are a priori and synthetic, and it is meant to make the world intelligible to us.Just because the world is made intelligible, it does not imply that we do not meet contradiction. When we think we do so discursively, i.e. we think by making propositions in terms of subjects and predicates. But each subject we introduce is the predicate of another subject in an infinite chain. Because the absolute subject is beyond our grasp, discursive reason naturally leads to fallacies. In fact each truthful proposition will be found to have an equally valid refutation, which together are described as pairs of antimonies. Kant cites fo ur cosmological antimonies, one of which places infinite space against a limited one. He goes on to show that there is no contradiction in essence. As originating in the judgment of perception space does indeed have a beginning. But as regards human understanding space is necessarily infinite. The conflict arises from metaphysics failing to distinguish the noumenal (thing in itself) from the phenomenal (as appears to human understanding).Thus far does metaphysics gain clarity, but not finality. The human mind cannot help ponder on the questions of metaphysics, but it must come to terms with the fact that it is ‘bounded’. Human understanding is meant to make the outer world intelligible, and thus proves inadequate when the focus is redirected to the inner essence of the mind, which is the object that metaphysics must study. But the overriding lesson of metaphysics is that pure reason subsumes all. One must not despair of human reason, for one must know that it originates in pure reason and is overcome by it in the end.Subservience to pure reason is indeed a moral obligation. Other than clarity in metaphysics, which is not suitable for all, Kant advanced his categorical imperative: â€Å"I ought never to act except in such a way that I could also will that my maxim should become a universal law.†[5] We cannot help noticing that this is only a rewording of the golden rule of Christianity: â€Å"Do unto others as you would they should do unto you.†[6] Thus through clarity in metaphysics Kant can be said to have arrived at religious doctrine too.ReferencesHume, David. An Enquiry Concerning Human Understanding. Ed. Eric Steinberg. Boston: Hackett Publishing, 1993.Jeffrey, David L. A Dictionary of Biblical Tradition in English Literature.  Grand Rapids, MI: Wm. B. Eerdmans Publishing, 1992.Kant, Immanuel. Critique of Pure Reason. Trans. Werner S. Pluhar. Ed. Eric Watkins. Boston: Hackett Publishing Company, 1999.Kant, Immanuel. Groundwork of the Metaphysics of Morals. Ed. Mary Gregor. Cambridge: Cambridge University Press, 1998.Kant, Immanuel. Kant's Prolegomena to Any Future Metaphysics. Whitefish, MT: Kessinger Publishing, 2005.[1] Immanuel Kant, Kant's Prolegomena to Any Future Metaphysics, Whitefish, MT: Kessinger Publishing, 2005, p. 92.[2] David Hume, An Enquiry Concerning Human Understanding, Ed. Eric Steinberg, Boston: Hackett Publishing, 1993, p. 29.[3] Immanuel Kant, Critique of Pure Reason. Trans. Werner S. Pluhar, Ed. Eric Watkins, Boston: Hackett Publishing Company, 1999, p. 1. [4] Hume, Enquiry, p. 49. [5] Immanuel Kant, Groundwork of the Metaphysics of Morals, Ed. Mary Gregor, Cambridge: Cambridge University Press, 1998, p. 16. [6] David L. Jeffrey, A Dictionary of Biblical Tradition in English Literature,  Grand Rapids, MI: Wm. B. Eerdmans Publishing, 1992, p. 314.