The Profession of Arms Research Paper Example | Topics and Well Written Essays - 1250 words

The Profession of Arms - Research Paper Example This work employs the ethical processing model to examine the ethical issues facing the modern US military after a decade in persistent wars. In this regard, this paper critically evaluates some three fundamental aspects of the contemporary US military: professionalism, culture, and ethics in the US military. In the analysis, it compares military professionalism with civil professionalism, points out the differences, justify military actions, and points to the direction military professionalism should take. Military culture is also discussed in lengths in addition to being compared with military climate. In evaluating ethics, this paper illustrates possible platforms and avenues of achieving virtues behaviors among individual soldiers in the US military. Finally, this work comes up with a compelling conclusion in which dialogue in light of the discussion presented in this paper is pointed to as solution to ethical issues facing the US military. This paper builds a convincing professi on of arms in the US after a decade in war. INTRODUCTION After close to a decade in war, the performance of soldiers and leaders in the United States Army has continued to be magnificent. While some critical skills have eroded along the way, the US Army is different from what it was in 2001, and continues to be an Army in transition—learning, always seeking to meet the needs of the American People. As a profession—a profession of arms—it is appropriate for the army to examine itself particularly at these times of transition to ensure that that it appreciates and lives up to the principles that define a profession. This can be achieved by understanding three critical ethical issues; what it implies for the army to be a profession of arms; the meaning of an individual being a professional soldier; and an examination of how individual professionals and the army as a profession is working to meet these aspirations after a decade in war (Casey, 2009). THE ARMY AS A P ROFESSION After years of study and practice, the military, like any other profession, should be able to produce uniquely expert work—away from routine or a repetition. In exercise of military professionalism, the military, just like the sick need a cure from the medics, should be able to provide security to the defenseless. In so doing, effectiveness, rather than pure efficacy, should be the defining factor. In this light, one of the ethical issues that face the US military is the continuous development of expertise and the subsequent utilization of that expertise in the best interest of the society only. The security that the American society cannot provide for itself, and without which it cannot survive, the military should provide. In so doing however, the military should employ its expertise only in accordance to the values held by the Nation (Dempsey, 2010). One of the factors that underline the existence of the army is the applications of lethal force. Unlike other prof essions, the weapons and operations of a soldier are lethal, and individual soldiers must be ready to kill and die in response to the needs of a republic. However, the US Army aspect of professionalism has waned over the years, depicting itself more as an occupation than a profession (Casey, 2009). In particular, the US military has gone professional during expansion and later phases of war while it turns ‘occupational’ during contraction and after wars. A good illustration to this aspect is the post-World War 2 in Korea and post-Vietnam. The coming to being of an all-volunteer force in 1971 and the subsequent rebuilding of the Army NCO Corps Post-Vietnam did not end this trend. This was followed by more professionalism during Desert Storm and more of managerial aspects over the next decade. Today, after close to a decade in war, the US army exhibits more traits of a professional outfit as opposed to the institutional side of the army. However, in the contemporary globa l era of persistent conflict, the professional

Fiat. A troubled European Giant. Answer 4 questions+Introduction and Coursework

Fiat. A troubled European Giant. Answer 4 questions+Introduction and Summary - Coursework Example The company fell because of embezzlement of funds by the Agnelli family, which owns about 34% of the normal shares through the holding companies Ifi and Ifil. The Agnelli Family control maintenance has been a priority hence making it hard for Fiat to enter into treacheries and joint businesses that are common among its rivals. Fiat has been investing slowly in the quality improvements and other innovations placing itself at a weak position of quality guarantees when competition was opened in the market. The company had many debts that amounted to 6bn, with its falling selling that fetched it losses. Still in this state about 6000 job were lost and production was stopped in 18 plants. The company offset some ventures such as insurance and aero- engines operations. Even though Mr. Berlusconi had promised to improve economy, cut taxes, and reforms in the structure, he faced troubles to accomplish them as he faced public rejection to the unpalatable changes. Intense competition and a declining market share is the main problem, which causes the following; as domestic brands tend to dominate home market, Fiat’s proportion of sales in Italy is high. Still, this dominance is on decline, as in 2004 domestic brands had fallen approximately for 30% of sales. Fiat’s business face generational turnover and increased overseas competition. Initially, Fiat was closely allied with the government which was instrumental to its post-war economic recovery and which enabled Fiat to shelter from international competition. In addition, the company concentrates on the compact market in European countries whereby with a small company they can continue to pay more attention to the quality of their products. Fiat’s vehicles have been enhanced greatly which made the company get over $ 70 million Euros as the demand of their cars increased. The company needs to turn around the business so that it would be attractive enough for General Motors to its shares. In

Dance Elements Essay Example for Free

Dance Elements Essay Literal meaning of the word kathak is related to katha, the art of story-telling, â€Å"Katha Kahe So Kathaka Kahave†, which means â€Å"one who tells a story is a story-teller†. According to M. Monier Williams, Katha denotes conversation, story, speech, tale or fable. Katha also means to ‘ sing in praise’, ‘to say or inform something’. Thus, kathakars were originally a caste of story-tellers who were attached to temples in certain parts of Northern India. These kathakars used to go around the countryside narrating the stories of the Epics and other Legends. The modes employed were poetry, music and dance. All these three arts were closely inter-linked. The aim of kathaks was to educate the people in the knowledge of Gods and Mythological Legends. Historically kathak dates back to the Vedic period which are full of descriptions and stories which give us an insight into the mind of those who wrote or composed jthem. Kathak dance is evolved from religious and mythological concepts. In Ramayana period, we can see many glimpses of music and dance. The Ramayana tells the story of an ideal heroic prince Rama of Ayodhya and his devoted wife Sita. This ancient tale has been treasured and retold for countless generation in every Hindu house; they worshipped Rama as the seventh incarnation of Lord Vishnu. In Ramayana we find a mention of recitors who were specialised in story-telling. Lava and Kusha, the two brave sons of Rama rendered Ramayana in verses composed by Sage Valmiki. While reciting the stories, they also added the element of acting-Abhinaya. From that time nomadic bards who narrated the Ramayana were known as ‘Kushilavas’. As a matter of fact, the term kushilavas has been associated with dancers and actors. Likewise, many mythological stories were depicted through gestures, postures and abhinaya. The another story of Ramayana which tells us that how Ravana, the king of Lanka worshipped Lord Shiva with song and dance. Also the story of Ravana assaulting Rambha, one of the main Apsaras. According to Kapila Vatsyayan, in Ramayana, the Apsaras are the most important mythological characters who danced and performed both in heaven and earth. There are various other instances like the stories of the grand act of breaking Shiva’s bow in â€Å"Sita Swayamvar†, the evil plotting of Kaikayee, the Banishment of Rama to a fourteen-year exile, Sita’s kidnapping by Ravana and the war that ensued leading to Rama’s victory and Sita’s rescue. Thus, Ramayana is rich in incident and moral concept. We come across many references to perfomances of dances from the Mahabharata. In this period, worship and adoration of Bramha, Vishnu and Mahesh started with music and dance. Krishna is the ‘Sutradhara’ (around whom the entire Mahabharata developed) and he was an expert dancer. The Mahabharata depicts episodes of Krishna’s life that how he is adopted and raised by a family of cowherds. The stories of his childhood of stealing butter and milkmaids known as â€Å"MakhanChori†. His dance of his youth with Radha and Braj narees is known as â€Å"Rasa Lila†. His spiritual love dance with Gopis or Milkmaids by the bank of Yamuna river in moonlit night is known as â€Å"MahaRaas†. The story of â€Å"Kaliya Daman† which tells us how Krishna defeated the poisonous snake Kaliya and danced on his hoods. The story of â€Å"Govardhan Dharan† which tells us how krishna picked and hold the Govardhan mountain to protect the people of Vrindavan from heavy rain. Another important episode of Mahabharata is known as â€Å"Vastraharan†, in which Krishna saves the honour of the Pandava Queen Draupadi. The story goes that Dushasana, one of the Kaurava brothers attempted to humilate her by disrobing her. Draupadi called out to Krishna to save her and miraculously, as layer after layer of her saree was pulled, the number of sarees went on increasing. This episode is a popular theme in Kathak dance. Mahabharata also depicts the story of the five Pandava brothers who were unjustly deprived of their kingdom by their cousins, the kauravas, and of the great battle of Kurukshetra that established the victory of the Pandavas after much suffering and bloodshed. The Mahabharata also describes Krishna’s role as the Charioteer of Arjuna during the battle of Kurukshetra, and his conversation on the battlefield constitutes the text of the Bhagavad-Gita, the celebrated philosophical work. Thus, it is clear that by the time of Mahabharata, the arts of music and dance developed sufficient content, form, style to be taught in a systematic order. The training also seems to be elaborate with rules and regulations. Natyashastra is an encyclopedic work having 36 chapters and it deals with various topics such as the first 3 chapters deal with the origin of Natya, construction of theatre, Rangapooja, etc. , 4th and 5th chapters deal with the varieties of Dance. The 6th and 7th deal with Rasa and Bhava. From the 8th chapter of the 15th one, the different poses of Dance are being dealt with. The different aspects of Abhinaya are described in 15 to 22 and from 22nd to 28th describe the costumes elaborately. The chapters from 28th to 34 deal with music and musical instruments and the last two deal with the different characters and costumes. Natyashastra also describes the divine character and dance of the Nataraja, the dancing Lord Shiva who is considered the king of actors and dancers and also the supreme Lord of Dance. The moon which he adorns in his head is the symbol complete control of his senses. The serpents wound around his body is the proof of his complete control over vital life forces. His foot raised high over the wicked demon, a symbol of victory over the ego. This divine art form is performed by Shiva and his wife Goddess Parvati. The Dance performed Lord Shiva is known as â€Å"Tandava†, which depicts his violent nature as the destructor of the Universe. The Dance performed by Goddess Parvati is known as â€Å"Lasya†, in which the movements are gentle, graceful, erotic and it is also called the feminine version of Tandava. Therefore, according to Kapila Vatsyayan, Bharata attributes to dancing a divine origin, a literary and religious heritage both in thought and technique and aesthetic secular purpose. It has also been mentioned in Natyashastra, how to interpret the different moods of man accompanied by Bhava, Raga and Tal – all directed to create rasa or emotion in the spectators who are called â€Å"Rasikaas†. From the 7th and 8th century, â€Å"Sangeet† occupied a prominent place in the society. The art of sculptures also made great strides and most of the sculptures depicted various dance poses. Temples were the places of origin whereas the dancers or the priests danced in praise of the Lord enacting various mythological stories. Temples sprang up where the devotees gathered to pray to the Almighty God or hear stories about Him. The Temple connection is well established as can be seen in the art of â€Å"Kathavachakas† who carry on the tradition to this day in the North in the Temple boundaries and in open spaces. With the passage of time, in the medieval period, the Bhakti movement influenced all over India. The vast spiritual empire established by Vaishnavism in the North embraces life in its totality. The fine arts found a fuller expression by the 15th and the 16th centuries A. D. Literature, music, dance, painting and other fine arts flourished with the patronage extended by the temples, priests and devotees. In particular the Rasa Lilas in Braj and the neighbouring areas of Mathura in the North sustained the tradition that centered round Vishnu and his recognization as Krishna. The Bhakti movement inspired a whole new school of poetry, dance and music. Krishna and radha are the presiding deities of Vaishnavism and it was on the basis of Leelas of Krishna that precious and distinctive art heritage of Vaishnavism was built up. Mirabai, Surdas and Tulsidas for e. g. wrote powerful devotional verses on longing and separation, expressing the yearning of the human soul for union with God. They chosen the themes was the love of radha for krishna. Krishna Leela though brought out in high relief by Vaishnavism but it had its origin in the past and it can be traced easily to the periods of Mahabharata and Bhasa. In Braj, the Rasa lila’s developed as a combination of music, dance and narration that was used to enact the Krishna Legends – especially the Radha-Krishna idea and stories of Krishna’s youth with the gopis or milkmaids. Hence, the earliest compositions in kathak were based on the religious and stylised music of North India, notably the Dhrupad, Keertan, Hori, Dhamar, Pad and Bhajan. According to Mohan Khokar, Keertans are similar style to dhrupad, but they may, unlike the latter, also be sung in chorus. Keertan is a spiritual practice belonging to the path of Bhakti (devotion). Keertan more specifically means the chanting of sacred sounds or mantras. The Rasa Lila miracle plays of Braj were formerly staged to the accompaniment of keertan music only. Keertans were meant both for singing and dancing. Whereas Bhajans are strictly devotional songs and are in praise of deities such as Krishna, Shiva, Rama, Ganesha, Durga, etc. The songs are rendered in ragas, but improvised tunes are also freely used. Stories and episodes from scriptures, the teachings of saints and description of Gods have all been the subject of Bhajan. Bhajans of Mirabai, Tulsidas, Surdas, Kabir, the Ashtachhap poets and other composers are a part of kathak repertoire. Some of the Famous Bhajans of Mirabai is the following: â€Å"Baso more nanun mein nandlal, Mor mukut makrakrit kundal, arun tilak diyo bhal, Mohni murat – saavari surat, naina bane bisaal, Adhar sudha – ras murli rajat, ur baijanti maal. Chhudra ghantika kati tat sobhit, nupur sabad rasaal, Mira’ prabhu santan sukhdai, bhagat – bachhal gopal† With the advent of the Mughals, the Hindustani music underwent a drastic change. The stylised music absorbed the Mughal influence in a remarkable manner. The dancers moved from the temple courtyard to the palace dubar and this necessitated changes in presentation as Muslim kings could not enjoy the bhava of Bhakti Rasa. Kathak received encouragement at the hands of Nawabs and Rajas. Whereas formerly it was religious and devotional in mood and temperament, now it turned into a means of entertainment. The forms like Thumri, Dadra, Ghazal evolved and became a part of the Hindustani music. The word â€Å"Thumri† has been derived from a combination of two terms i. e. ‘thumak’ (or the chaal) and ‘rijhana’ (or to please). Thus, together meaning graceful stamping of the foot. Thumri is a verse that has Krishna and Radha or Krishna and Gopi’s as its central theme. It is essentially based on the divine romance portraying both aspects of separation and union. The last Nawab of Oudh, Wajid Ali Shah was an accomplished dancer and musician. He composed thumries in classical style and these were sung by the kathak dancers. His contemporaries and the court musicians like Kadarpiya, Akhtar Piya, Lallan Piya, Sikandar Piya and others contributed to its popularity. Although he was a muslim, he liked the Radha-Krishna themes. He himself presented a dance on the Rasa Lila which he called ‘Rahas’. His famous thumries are the following: â€Å"Babul mora nehar chhuto jaye, Chaar kahar mil, doliya uthave, Apna begana chhuto jaye. † Another Thumri: â€Å"Jab chod chale lucknow nagri, Tab hale ‘ali’ par kya guzri, Mahal mahal mein begum rove, Jab hum guzre duniya guzri. † According to PeterLamarche Manuel, Bindadin Maharaj is regarded as one of the most important figures in the development of Thumri as well as Kathak. The kathak Masters Bindadin and his brother Kalka Prasad composed Thumries that were suitable for kathak dancing. Some of the famous Thumri of Bindadin Maharaj is the following: â€Å"Mohe chhedo na, nand ki suno challa, Badi der bhai, ghar jane de mohe.

Research On First Nations Addiction Sociology Essay

Research On First Nations Addiction Sociology Essay Addiction is the continued use of a mood altering substance or behavior despite adverse dependency consequences, or a neurological impairment leading to such behaviors. Addictions can include, but are not limited to, alcohol abuse, drug abuse, exercise abuse, pornography and gambling. Classic hallmarks of addiction include: impaired control over substances/behavior, preoccupation with substance/behavior, continued use despite consequences, and denial. The First Nation people in Canada or The Aboriginal tribe are found to have these addictive problems more when compared to other community in Canada and this has created a drastic change in the survival of their community. First Nations are the various Aboriginal peoples in Canada who are neither Inuit nor Metis. There are roughly 630 bands of first nation people spread across Canada, and the majority of them are found in Ontario and British Columbia. Under the Employment Equity Act, First Nations are a designated group along with women, visible minorities and persons with physical or mental disabilities. Founded in the 19th century, the Canadian Indian residential school system was intended to force the assimilation of Canadian Aboriginal and First Nations people into European-Canadian society. The purpose of the schools, which separated children from their families, has been described by commentators as killing the Indian in the child. Funded under the Indian Act by Indian and Northern Affairs Canada, a branch of the federal government, the schools were run by churches of various denominations about 60% by Roman Catholics, and 30% by the Anglican Church of Canada and the United Church of Canada, along with its pre-1925 predecessors, Presbyterian, Congregationalist and Methodist churches. The attempt to force assimilation involved punishing children for speaking their own languages or practicing their own faiths, leading to allegations in the 20th century of cultural genocide and ethnocide. There was widespread physical and sexual abuse. Overcrowding, poor sanitation, and a lack of medical care led to high rates of tuberculosis, and death rates of up to 69%. Details of the mistreatment of students had been published numerous times throughout the 20th century, but following the closure of the schools in the 1960s, the work of indigenous activities and historians led to a change in the public perception of the residential school system, as well as official government apologies, and a (controversial) legal settlement. Colonization had a significant impact on First Nations diet and health. According to the historian Mary-Ellen Kelm, inadequate reserve allocations, restrictions on the food, fishery, overhunting, and over-trapping alienated First Nations from their traditional way of life, which undermined their physical, mental, emotional, and spiritual health. First Nations peoples face a number of problems to a greater degree than Canadians overall, many of their living conditions are comparable to developing nations like Haiti. They have higher unemployment, rates of incarceration, substance abuse, health problems, fetal alcohol syndrome, lower levels of education and higher levels of poverty. Suicide rates are more than twice the sex-specific rate and also three times the age-specific rates of non-Aboriginal Canadians. Life expectancy at birth is significantly lower for First Nations babies than for babies in the Canadian population as a whole. As of 2001, Indian and Northern Affairs Canada estimates First Nations life expectancy to be 8.1 years shorter for males and 5.5 years shorter for females. Self-government has given chiefs and their councils powers which combine those of a province, school board, health board and municipality. Councils are also largely self-regulating regarding utilities, environmental protection, natural resources, building codes, etc. There is concern that this wide-ranging authority, concentrated in a single council, might be a cause of the dysfunctional governments experienced by many First Nations. Gangs consisting of Aboriginals are becoming an increasing problem, across Canada, due to the poor living conditions. Most of them are found in Winnipeg and Manitoba. One of the most acrimonious issues to result from the Treaty process is the dark legacy of the residential school system. The purpose of the residential schools in Canada was to educate and civilize or westernize the First Nation peoples in order that they adopt a more western that is European lifestyle. Separating the children from their parents and forcing religion on them, it was believed, was the only means by which to achieve this civilizing of the First Nations people. Residential Schools: The Legacy The story of and continuing debate around the topic of Residential Schools in Canada is highly contentious. The residential school experience continues to haunt First Nations peoples and, according to some, has led to a general indifference towards the education of many First Nations youth today. Many of the people who experienced a residential school education are now parents and grandparents and many possess deep biases against education for their children because of what they experienced. It is a difficult subject for many to understand because the residential school experience was not the same for everyone involved. Clearly, some schools were better maintained than others while some staff members more benevolent than others. Although a difficult subject to broach, the story of the residential schools has become an important part of not only First Nations history but of Canadian history. Separated from their family, friends, and in many cases the only home they had known, First Nations children were taken together, according to age level, to the residential school in the fall of each year. Once at the school, they were not permitted to speak their native tongue and the supervisors spoke only English to them, punishing them if they reverted to their own language. In many cases, the children knew nothing of the English language upon their arrival and this meant that many spent several years in silence until they were even able to express their needs. The school environment was a stark contrast to the home environment where aboriginal children were important contributing members of their family expected to help with the work of day to day life tending the nets, feeding the dogs, cutting and hauling wood, cutting up meat and fish for drying. The school demanded very little in comparison. A child had no responsibility for the well-being of others. At residential school, the aboriginal child became no ones keeper, not even his own as, in many cases, all movements were monitored and children were expected to adhere to strict guidelines of conduct. The schools were very difficult and lonely places for many children but they affected the entire family. If children returned home for the summer months in many cases, their parents found that they had significantly changed. They were no longer interested in helping the family with daily tasks and rather than spending time with their families, who were no doubt becoming more foreign each passing year, most preferred to spend time with children their own age who also attended residential school. Perhaps the most detrimental effect of the schools was the childrens loss of all ability to speak their own language effectively breaking the means of communication and traditional knowledge sharing between parents and their children. Furthermore children were taught at school that their culture was somehow inferior and not worth preserving. As a result, the residential school disrupted the passing of traditional beliefs, skills, and knowledge from one generation to the next, and deliberately separated the children from their heritage by encouraging them to resent it and embrace a more European outlook and belief system. While the cultural shock was immense without the residential schools, most First Nations youth would never have learned to read and write, or learn about the world and other ways of life. By the 1950s, the Canadian government began to realize the residential school policy was a failure. The last residential school in Canada was closed some 30 years later. Today, Aboriginal people want recognition of what was done to their communities as a result of the residential schools. Aboriginal people have demanded, and received, official apologies from the Anglican, United and Roman Catholic churches which operated residential schools. As more and more former students of residential schools come forth with stories about the sexual and physical abuse they experienced, several religious authorities who administered the schools are being charged criminally. Aboriginal Mental Health and Substance Use Aboriginal people make up only three per cent of Canadian citizens, but this population is one of the fastest growing in the country. It is also the youngest. The average age of Aboriginal people is 25. This is 10 years younger than the average age of the general population. There is great variety in languages, beliefs, traditions and cultures among Aboriginal peoples. In British Columbia alone there are 203 First Nations bands. About 30 different First Nations languages are spoken in this province. Unfortunately, there are also high rates of mental illness and problem substance use in some Aboriginal communities. This is due to a number of factors, including a history of cultural trauma. Still, a 2002-03 survey indicated that about 70 per cent of First Nations adults living on reserves felt in balance physically, emotionally, mentally, and spiritually. Also, Aboriginal people suffering from mental health problems have been shown to be more likely than the rest of Canadians to seek professional help (17 per cent as compared to eight per cent). This is a positive step towards healing for Aboriginal communities. The Rates of Mental Illness and Substance Use Problems among Aboriginals Aboriginal people have higher rates of post-traumatic stress disorder and depression than other groups: à ¢Ã¢â€š ¬Ã‚ ¢About 16 per cent have faced major depression, which is twice the Canadian average. à ¢Ã¢â€š ¬Ã‚ ¢More Aboriginal youth suffer from psychiatric problems than non-Aboriginal youth. Suicide is the leading cause of death among Aboriginal people under 44 years old: à ¢Ã¢â€š ¬Ã‚ ¢Rates of completed suicide are higher among Aboriginal males than females and peak among young adults between the ages of 15 and 24. à ¢Ã¢â€š ¬Ã‚ ¢According to the Regional Health Survey in 2002-03, three in 10 adults (31 per cent) reported having had suicidal thoughts and one in six (16 per cent) had attempted suicide at some point in their lives. à ¢Ã¢â€š ¬Ã‚ ¢Among First Nations communities, suicide rates are twice the national average, and show no signs of decreasing. à ¢Ã¢â€š ¬Ã‚ ¢The rates among First Nations youth (between 15 and 24 years of age) were from five times (among boys) to seven times (among girls) higher than the Canadian population between 1989 and 1993. Aboriginal people are less likely to drink than the general population. Only 66 per cent of aboriginals drink alcohol. Still, among those who do drink, problem substance use is a serious concern: à ¢Ã¢â€š ¬Ã‚ ¢More than one quarter of Aboriginal Canadians have a substance use problem. à ¢Ã¢â€š ¬Ã‚ ¢Aboriginals are more likely to smoke than people in the general population à ¢Ã¢â€š ¬Ã‚ ¢First-time use of tobacco, alcohol and other drugs tends to occur at younger ages in Aboriginal populations. à ¢Ã¢â€š ¬Ã‚ ¢Aboriginal youth are at a two-to-six times higher risk for every alcohol-related problem compared to other young people. à ¢Ã¢â€š ¬Ã‚ ¢Aboriginal youth are more likely to smoke, use inhalants, and use marijuana regularly. à ¢Ã¢â€š ¬Ã‚ ¢Substance use is a leading factor in teen pregnancy among Aboriginals. à ¢Ã¢â€š ¬Ã‚ ¢Aboriginal women have higher rates of substance use during pregnancy than other women. This means they are more likely to have babies born with Fetal Alcohol Spectrum Disorder and other problems. Why are the rates of mental illness and substance use so high among Aboriginals? A HISTORY OF ABUSE AND DISCRIMINATION Aboriginal people in Canada have been treated unfairly for centuries. Until 1970, many Aboriginal children were forced to go to residential schools. At these schools their culture, language and dignity were taken away from them. Some were abused physically and sexually. Because of these attacks on identity and culture, Aboriginal students and their families found residential schools traumatic, even when school personnel were kind and educational benefits occurred. As a result, a high percentage of residential school survivors suffer from mental or behavioral problems. The last residential schools closed in the 1980s, but their effects can still be seen in Aboriginal families and communities. The trauma felt by students and their families has been passed down through successive generations. BARRIERS TO HEALTH CARE There are many obstacles that stand between Aboriginal people and quality health care. Some of these include: à ¢Ã¢â€š ¬Ã‚ ¢lack of access to service à ¢Ã¢â€š ¬Ã‚ ¢discrimination among health practitioners à ¢Ã¢â€š ¬Ã‚ ¢lack of appropriate care à ¢Ã¢â€š ¬Ã‚ ¢cultural barriers (i.e., lack of experience mixing traditional and modern medicine) à ¢Ã¢â€š ¬Ã‚ ¢geographic isolation A CYCLE OF DIFFICULT FAMILY CIRCUMSTANCES Newer generations of Aboriginals are still at higher risk for mental health and substance use problems than the general population. This is partly because of the stress factors that continue to occur in many Aboriginal families. Oftentimes poverty, ill health, educational failure, family violence, problem substance use and other difficulties reinforce one another, perpetuating a cycle of dysfunction and despair. 1. Early Childhood: Some Aboriginals live in overcrowded houses in isolated environments run by single parents who survive on very low income. As a result, some Aboriginal children fail to receive the attention they need to develop socially and emotionally. On reserves, there are often many generations living under one roof. In these situations children may be exposed to alcohol and other drug use from a young age. This puts them at higher risk for substance use in their teen years and later. Higher than average rates of family violence, including physical and sexual abuse, also put Aboriginals at higher risk for mental health and substance use problems. 2. Adolescence: Young Aboriginals are at high risk for harms caused by substance use. In comparison to youth of the general population, Aboriginal youth experience: à ¢Ã¢â€š ¬Ã‚ ¢more difficulties in school and higher high-school drop-out rates-this is often due to culture and language barriers. Some youth also experience discrimination from teachers and peers related to Aboriginal values à ¢Ã¢â€š ¬Ã‚ ¢confused ethnic identity-it can be challenging for youth to identify with their heritage while being raised and educated in a non-Aboriginal society à ¢Ã¢â€š ¬Ã‚ ¢lower self-esteem and self-confidence à ¢Ã¢â€š ¬Ã‚ ¢higher rates of sexual abuse-especially among females (nearly one quarter of female sexual-assault victims are younger than seven) à ¢Ã¢â€š ¬Ã‚ ¢more psychiatric problems Unplanned teen pregnancy is an important factor that plays a role in the cycle of mental health and substance use problems among Aboriginals. Added to this issue is the fact that Aboriginal youth often start using drugs and alcohol to fit in with peers and boyfriends/girlfriends. Young women sometimes feel pressure to continue using substances after they become pregnant because they fear others will find out. This is one cause of the high rates of Fetal Alcohol Spectrum Disorder (FASD) in the Aboriginal population. These rates suggest that some young women are addicted to alcohol, or they may not understand the risks of using alcohol and other drugs during pregnancy. This is a big problem because many expectant teen mothers also have poor eating and exercising habits. All of these factors work together to create a high risk for delivering a child with problems. 3. Adulthood: Aboriginal women often have particularly stressful, hard lives because of physical abuse and a lack of support from their partners. Some use substances to manage stress or to cope with anxiety, depression and other mental health problems. Research has shown that there is a higher incidence of intimate partner abuse in Aboriginal communities than elsewhere. The use of substances by men has been shown to be an aggravating factor for violence within Aboriginal families. Some of the consequences of male violence against Aboriginal women include: à ¢Ã¢â€š ¬Ã‚ ¢diminished self-esteem and sense of security à ¢Ã¢â€š ¬Ã‚ ¢damage to physical and emotional health à ¢Ã¢â€š ¬Ã‚ ¢negative impact on children (nurturing a sense of fear and insecurity and the intergenerational perpetuation of the cycle of violence) à ¢Ã¢â€š ¬Ã‚ ¢negative impact on financial security à ¢Ã¢â€š ¬Ã‚ ¢loss of matrimonial home and sometimes relocation outside the community à ¢Ã¢â€š ¬Ã‚ ¢self-blame PROMOTION OF RESILIENCE IN ABORIGINAL COMMUNITIES It is important to note that some Aboriginal communities have fewer problems than others. There are indeed factors that serve to protect some First Nations people and communities from the cycle of difficulty. For example, in the past, Aboriginals had very strong cultural practices that promoted healthy connectedness and forms of conflict resolution that encouraged reconciliation. This and other similar strengths have helped Aboriginals to survive despite the great obstacles they have faced, and still face today. Some other examples of strengths include: à ¢Ã¢â€š ¬Ã‚ ¢the traditional value that is placed on sharing, humility and not hurting others à ¢Ã¢â€š ¬Ã‚ ¢the value that is placed on cooperation and non-competition à ¢Ã¢â€š ¬Ã‚ ¢the traditional value placed on community conscience and a shared sense of responsibility à ¢Ã¢â€š ¬Ã‚ ¢a history of spirituality, religious practices and rituals à ¢Ã¢â€š ¬Ã‚ ¢a deep-seated belief in living in harmony with the Earth and all other creatures Traditional strengths have sheltered some Aboriginal communities more than others. It is possible that these protective factors could be called upon to promote and assist the healing that is so needed today both within Aboriginal Communities and in Canadian society at large. Aboriginal people tend to consider mental wellness holistically. Good mental health means being in balance with family, community and the natural environment. Family and community have an important role in helping individuals regain their sense of balance. Therefore strong families and communities also promote resilience in Aboriginal communities. Why is it important to address mental health and substance use problems in Aboriginal populations? Social responsibility It is said that the measure of a civilized society is how it treats its most vulnerable citizens. Many Aboriginals are vulnerable and treated poorly. Canadian society needs to find ways to connect with all people who are struggling and help them overcome issues that challenge families and communities. At the same time, society must recognize that lasting healing for Aboriginal populations must come from within. Many of the difficulties Aboriginal people face today are a result of the contempt that was shown for their culture and identity in the past. Therefore, it is very important that healing processes for Aboriginal communities draw on and support the resilience embedded in traditional Aboriginal culture. Economics Canadas Aboriginal population is relatively small compared to the general population. Yet the problems and difficulties Aboriginals face are extreme, resulting in great expense to the whole country. A disproportionate number of Aboriginal people live in poverty, are homeless, or lack appropriate education. First Nations people experience more challenges related to FASD, trauma and other developmental factors. A disproportionate number of Aboriginals are incarcerated or involved with the justice system. High rates of mental problems and substance use among Aboriginals strain the health care system. All of these imbalances taken together with poor health, loss of productivity, lack of social cohesion and other problems add up to significant economic cost to society. A HEALTHIER FUTURE Aboriginal populations have unique patterns and consequences of mental illness and substance use. In order to address these, a wide range of cultural, environmental and historical factors must be considered. It is now widely accepted that psychosocial factors play an important role in individual and social development. A call has been made for the recognition of the influence of culture on health as well. When considering the substance use and mental health issues of Aboriginal people, it is important to acknowledge that Western culture has its own difficulties in these areas. Therefore the Western model may not be appropriate for Aboriginals. In addition, the influence of modern-day Western culture on Aboriginal populations may be seen as the root of some on-going substance use problems in these communities. It may be that taking part in the journey as Aboriginals rediscover and strengthen their communities based on certain traditional practices could actually help mainstream society to understand the importance of practices like connectedness and reconciliation in healing. This could help the general population to better deal with its own mental health and substance use problems. Adopt a culturally appropriate attitude Lessons from the work that has been done in healing related to residential schools should be remembered and used in the context of healing in Aboriginal communities. Some of the key findings in research done by the Aboriginal Healing Foundation (AHF) around the healing from the legacy of residential schooling include: 1. Community healing is connected to individual healing. Rebuilding family and community support networks will help stabilize the healing of individuals have experienced childhood trauma and family disruption. 2. Culture is good medicine. Culture-based outreach and healing mediated by survivors, local personnel and Elders has proven successful in reaching individuals who had previously resisted interventions. 3. Resilience in individuals and communities can be tapped. Healthy individuals in distressed communities were found to be good at promoting change. 4. It takes time to heal. AHF funding was limited to a few years, which proved to be enough to get the healing process started in many of the communities where projects were conducted, but not enough to see complete healing. 5. Services must be put in place and kept in place to encourage individual healing and help communities with their healing journeys. Typically, programs are short-term and project- based, but research indicated that services using local capacity and Indigenous knowledge are effective and economical. 6. As individuals and communities heal, the depth and complexity of needs can be seen, creating generating demand for training. Some of the most successful activities conducted to date by the AHF include healing/talking circles, interacting with Elders, one-on-one counseling, and participating in ceremonies. Support sex education and contraception for teens If Aboriginal youth are not educated by their parents or schools, they learn about puberty, sex and relationships through their friends and the media. Education should be provided by both Elders and young First Nations role models who youth can relate to and trust. Many Aboriginal communities are isolated. This means that youth must travel to get to clinics for information, contraception, and counseling. Health services should be provided within communities and they must be confidential. Teens must feel sure that their use of such services will not result in labeling or negative judgment by others. Advocate for targeted, culturally relevant programs All programs that serve Aboriginal people should include screening for substance use and mental disorders. They should also target the communities most vulnerable citizens, like children and young women. Parent-education and family-support programs that are culturally sensitive could help lower violence and problem substance use. Programs for pregnant teens could feature cultural myths and be developed to focus on FASD prevention strategies. (Some studies show that Aboriginal youth are more likely to pay attention to cultural myths about the effects of eating strawberries or crabs during pregnancy than to avoid using drugs and alcohol. Adapting cultural myths to include warnings about drinking alcohol during pregnancy may help to reduce the risky behavior of pregnant teens.) We owe the Aboriginal peoples a debt that is four centuries old. It is their turn to become full partners in developing an even greater Canada. And the reconciliation required may be less a matter of legal texts than of attitudes of the heart. (http://www.searchquotes.com/search/Aboriginal_People/)

Harrison Bergeron by Kurt Vonnegut Essay -- Harrison Bergeron Essays

Harrison Bergeron by Kurt Vonnegut â€Å"The story is a satire, a parody of an ideological society divorced from common sense reality† (Townsend). As Townsend stated Kurt Vonnegut makes a satire about society in his fictional short story Harrison Bergeron, which in their society there has been attempt of conformity through the handicaps of the people, the similarity to an authoritarian government, and the technology, whereas the people will eventually overcome. The Kind if government authority seen both mimics and satirizes the way Americans came to see the enemy (the Soviet Union) during the Cold War, which was near its height of distrust and fear in the late 1950’s and early 1960’s.   Ã‚  Ã‚  Ã‚  Ã‚  As an attempt to make the economy better Karl Marx a philosopher thought up the philosophy of Communism. A communist government plans and controls the economy, also has an authoritarian that has total control. Often the authoritarian claims that he will progress toward a higher social order in which the people equally share all goods. Although, the citizens in Harrison Bergeron in the same way â€Å"equal every which way† in the economy but, they are also â€Å"equal every which way† in physical characteristics (Vonnegut). In which the people know that they are unequal and that is why they have the handicaps. A handicap as stated in the Merriam-Webster Dictionary, in a â€Å"race or contest [an] artificial advantage is given or disadvantage imposed on a [person] to equalize chances of winning† (Me...

To His Coy Mistress: Beneath The Romance Essay -- essays research pape

Few would argue that on the surface level of Marvel's "To His Coy Mistress" the speaker is a lover advancing a conventional 'carpe diem' line of thought. He systematically reasons with his desired object about the futility of delaying their interlude when the hours available to them are limited, but the lyric may simultaneously function as a metaphor for Marvel's endeavors as a metaphysical poet. Metaphysical writers view poetry as an intellectual exercise, an opportunity to develop ideas in a logical, argumentative structure; for them, the object of poetry is not to serve as an outlet for an effusion of emotional sentiments. If one approaches "To a Coy Mistress" as a discussion of the pressures which time places upon a writer, Marvel's apostrophe takes on an ironic twist. He uses his analytical skills to coax his writing to manifest his intended desires, providing a playful look at the connection between a man and his work. Complicating this relationship is the necessity of negotiating under the terms and constraints of an outside third party: time. Marvel battles to balance his time between his public occupation as a member of the British Parliament, the Hull, and his more private pursuits as a writer. The superficially apparent pleas of a lover seeking a relationship serve as a mirror to Marvel's struggle to conquer his artistic prowess.The poem itself contains three distinct components of argumentation, all which occur within a syllogistic framework. The argumentation of each division begins with an acknowledged impossibility, represented by the conditional tenses of "Had we," "But," and "Now, therefore." Marvel comprehends his incapacity to master absolutely the antagonist of time, but in this poem, he achieves a victory through the creation of an interpretation of time unbounded by a linear backdrop. He uses a three tiered progression of argumentation: 1) a reflection of the writing process removed from traditional conceptions of time; 2) discourse on the urgency of creating written material wi thin human time frames; and 3) the presentation of written material as a celebration of life.In the first division, Marvel creates a world ideally conducive to his endeavors as a writer by distorting human measurement of time. In the beginning line, the vast and illimitable capacity of the backdrop blurs the re... ...al games, is advancing a more complex message. One of the hallmarks of metaphysical poets is the practice of metaphysical conceit, which is a figure of speech that employs unconventional and paradoxical images. Marvel engages in the challenging task of relating the struggles of a writer trying to direct his energy and ideas into a concrete format to the attempts of a lover trying to convince another to engage in sexual relations. The syllogistic framework of the poem seems to support the implausibility of such a relationship, but Marvel succeeds with his logical progression in formulating a unique perspective of a writer's plight. By constantly shifting its pace, the poem redefines the conception of time, asking one to consider how an artist must control his medium within time's constraints. The audience feels itself being gently introduced to the endless possibilities of the exploration of ideas just before entering a race against time to understand the frustration, fear and the ultimate explosion of excitement accompanying the writing experience. Marvel succeeds in validating the metaphysical tenets of prose, but only if the audience is clever enough to read beneath the romance.

Manila Water Company Essay

?The true value of water is realized only when there is lack of it. It’s also why this is often taken for granted; water is so much a part of our everyday lives that the concept of not having it is too overwhelming. Unfortunately, this was once a way of life those Metro Manila residents faced every day. Before 1997, the capital’s water supply and distribution was in disarray. Communal water sources were shared by hundreds of families who had to line up for hours just to get a few pails for the day’s use. Illegal connections ran rampant, draining these water sources even more. Clean and potable water was a luxury which poor families simply did not have, and that others had to acquire at a steep price. Needless to say, the morale was low among Metro Manila’s residents. In 1995, this situation prompted the Philippine government to enact the National Water Crisis Act, which turned over the operation of water services from the government-owned Metropolitan Waterworks and Sewerage System (MWSS) to the private sector. The Ayala-led Manila Water Company took over the East Zone of Metro Manila, 40% of the capital city, under a 25-year concession agreement; this granted the company exclusive rights to the use of land and facilities for the production, treatment and distribution of water, as well as the rights to operate the sewerage system. By accepting this task, Manila Water took upon itself the responsibility of making millions of lives better. Business Sustainability Manila Water formally took over operations for the East Zone in 1997. This is comprised of Pasig, Taguig, Makati, Mandaluyong, Cubao & Balara (Quezon City), Marikina, San Juan and Antipolo-Rizal. All of these suffered from crippling water loss problems, and resorted to buying water from sources that charged ten to twenty times more than the normal cost. Manila Water began its rehabilitation plan by connecting these areas effectively. Water pipes were added and repaired, and illegal connections were thoroughly acted upon and remedied. A laboratory was established to ensure that the water delivered is consistently clean and drinkable straight out of the tap. Reservoirs were improved upon to ensure that water will be available in case of emergencies. Sewer lines and wastewater operations increased and was subsequently treated and rehabilitated. As water connections improved, so did the stability of the business; and this allowed the company to offer its water and wastewater services to areas outside Metro Manila. Now, Manila Water has established water and wastewater service partnerships in Laguna, Pampanga, Boracay and Cebu, as well as international ventures with Vietnam. The company is now internationally recognized through its corporate governance efforts as well as its business stability, as a proud example of success through the Filipino values of diligence and ingenuity. Social Responsibility Manila Water’s rehabilitation program was driven by a single principle: care for the customer. The company divided the East Zone into business areas, assigning Territory Managers and Customer Care specialists for each; its sole purpose is to understand the customer’s water concerns and to respond to these directly and efficiently. Of the 6 million residents in the East Zone, 1. 7 million come from impoverished families who cannot apply for water connections simply because they have no land they can call their own. To address this, Manila Water established the â€Å"Tubig Para Sa Barangay† (TPSB) program in 1998. Assisted by both government and non-government organizations, the company eased land title requirements for these communities, and provided them water services that are 1/3 of the normal cost. For the first time, these families could go about their lives without worrying about water ever again. Manila Water sustained this effort by establishing partners, or kasanggas among community and barangay leaders. By empowering these stakeholders as being directly responsible for the welfare of their community, key issues like sanitation, health, and livelihood due to water supply was discussed and tackled decisively. A memorable example was 2009’s Typhoon Ondoy disaster, where Manila Water and their kasanggas braved the storm to save lives and provided potable water to its victims almost immediately. Advocacy for the Environment Before Manila Water took over, a lesser-recognized, yet equally important victim suffered as well; the environment. With only 3% of homes connected to sewers, wastewater from toilets, sinks, and waterways had only two places to go: poorly-maintained residential septic tanks, or Metro Manila’s rivers and bodies of water. The company acted quickly to counter these environmental threats. Wastewater treatment plants were built and established among Metro Manila’s riverbanks and crucial areas, where this water would be treated and returned to the rivers clean and capable of supporting marine life. Septic tank desludging was introduced as a service to customers, allowing them to proactively schedule accordingly. The Lakbayan tour, a free walking tour of the company’s water and wastewater sites, allows anyone to single-handedly experience how the environment is key to the company’s efforts. This 2012, the Toka Toka campaign is launched, the first-ever wastewater campaign in the country. This aims to get people directly involved in preserving the environment by doing its own part in waste segregation, and preventing this waste from reaching the rivers. This movement will be supported government, non-government, and private organizations, making it one of the biggest environmental campaigns ever. After 15 years of service, Manila Water remains dedicated to its customers and the environment, as it gears toward a clean, clear, and sustainable future for everyone. Our vision is to become a leader in the provision of water, wastewater and other environmental services which will empower people, protect the environment, and enhance sustainable development. Sustainability Policy  Manila Water puts a very high premium on sustainable development and as much as practicable, integrates its principles into its business processes. Manila Water believes that the continued sustainability of its business is dependent on the communities that it serves and the environment that supports its resources. This policy is consistent with the Company’s values in promoting corporate social responsibility. With this in mind, the Company will be able to address the needs of the communities, the environment and the economy, without sacrificing quality.