Housing and environmental issues Essay Example for Free

Housing and environmental issues Essay Community development officer: CDOs should have: †¢ the ability to communicate with a wide range of people †¢ the ability to manage a budget †¢ sensitivity in dealing with multi-cultural issues, such as religion †¢ networking skills and a good memory for names and faces †¢ the ability to work on their own initiative †¢ Commitment to social inclusion issues. CDOs may work for a local authority; he must also involve public decision in multi cultural communities housed by the associations. Public involvement in regeneration is widely held to be a good thing. There are very few who write about or comment on regeneration, however it is defined who do not claim that public involvement is an important if not essential component of effective and successful regeneration. And to a great extent this has been the position in the UK and elsewhere for well over a century. However, there are very few studies that have set out to measure and to analyse the impact of public involvement. In other words, few researchers have attempted to see what difference it makes in practice to involve the public and whether any such differences are positive, in the sense of being both anticipated and desired. There are, nevertheless, many studies that shed some light on the processes of public involvement and draw conclusions about its impact in specific cases. The conclusion of many of these studies is that public involvement did not work very well in practice: it was embarked upon too late; insufficient resources were provided to make it effective; the local environment was not very conducive; and key decisions continued to be taken by people not living in the areas affected. The importance of involving the public in attempts to improve and regenerate neighbourhoods has been recognised for many years. However, the consensus around the value and potential benefits of greater public involvement has probably never been stronger, not least because government has put it at the centre of its plans to modernise both the delivery of public services and the very processes of government. A simple theory of public participation The political imperatives driving forward the agenda of public participation are well established, but three stand out at present. First is the belief that participation is intrinsically good and worthwhile, and hence more participation is desirable. Second is the growing acknowledgement that many major policy issues do not appear to be capable of obvious resolution – they can be termed ‘wicked problems’ for this reason (Rittel and Weber, 1973). An obvious consequence of this recognition is to take a more open approach to their resolution, in other words to allow a wider range of partners into the arena of policy debate and hence to share the burden of resolution. Finally, there is a clear belief that greater participation is needed to stem if not reverse the apparent decline in social capital charted by Putnam (2001) and his followers (see DeFilipis, 2001). A slightly broader set of factors can be derived from the wider academic literature where at least four distinct explanations of or justification for greater public participation in government generally are apparent. Instrumentalist conceptions point to the fact that individuals are the best judges of their own interests and hence by participating in policy debates and political discussions they are best able to articulate and advance these interests. The job of government then lies in the aggregation of individual interests and the balancing of conflicting positions into a plausible public interest. Communitarian conceptions take a different approach and advocate a more collective or social approach among the participating public, such that a negotiated view of the public interest is provided to rather than by government. Of course government may then have to perform further rounds of aggregation or even facilitate further rounds of negotiation or consensus building, but the public plays a more prominent part in the social construction of their own idea of public interest. In this conception there is some degree of aggregation but government is still left to aggregate, adjudicate or reconcile the possibly conflicting views of different communities or even coalitions of communities. Educative approaches suggest that public participation helps in developing a more sophisticated understanding of the complexities of policy issues; of the ethical dilemmas and the need to make trade-offs for example between price and quality or between the achievement of short and long term priorities. Finally, expressive conceptions of participation emphasise the opportunity that political participation gives individuals to express their political identity. Through active campaigning, displaying posters, attending rallies, donating money or time, one is able to demonstrate to the world at large that fact that one is a feminist, a socialist, a conservative, a nationalist and so on. It is of course important also to bear in mind that political participation can involve much more than voting in periodic elections, or even campaigning in them. Attending meetings about issues of local or international concern and taking part in participatory events such as juries, consensus conferences or citizens juries are also important as is participation in ongoing campaigns or lobbies, again from local (save our school) to global (save our planet) issues. There is something of a paradox here, in that there is plentiful data available on formal political involvement in voting, but relatively little available on the more prosaic but nevertheless significant everyday acts of involvement, such as going to meetings or simply engaging socially and maybe politically with ones neighbours (Hoggett and Bishop, 1986). In recent years some regular and extensive surveys have begun to provide valuable data of this type, but it is still the case that many sophisticated models of community engagement, civic renewal and social capital, have been constructed on flimsy empirical foundations (Prime, Zimmeck Zurawa, 2002). But to develop a simple model of participation we need to consider in some more detail questions along each of the three main dimensions implied in the expression: public participation in planning or policy making. Robert D. Putnam That Western society has changed dramatically since the middle of the 20th century. There is less agreement about what caused the changes, and whether they have been beneficial. One barometer of change in Western society is the level of ‘social capital’ (a concept popularised by Robert D. Putnam), which results from high levels of investment by citizens in their community. Putnam’s investigation of American society, Bowling Alone (2000), considers the full range of changes affecting America (and all western societies): declining participation in institutional Christianity; less involvement in sport and recreational clubs, politics, charitable causes, and volunteer work; and a radical re-shaping of the family though divorce, a lower birth rate, and a disinclination to marry at all. These trends, Putnam argues, result in diminished social capital. Putnam’s analysis of America holds for the three Anglophone members of George W. Bush’s ‘coalition of the willing,’ America, Britain and Australia, and may explain why hawkish, right-wing governments are the people’s choice at the start of the 21st century, despite an unprecedented liberality and inclusiveness throughout the second half of the 20th century. Putnam notes a range of factors responsible for civic disengagement: suburban sprawl; the popularity of television and electronic media; changed work patterns, including the large-scale entry of women into the workforce; and generational changes resulting in the ‘replacement of an unusually civic generation by several generations [Baby Boomers, Generations X and Y] †¦ that are less embedded in community life’ (p. 275). In the United States, where voting is optional, these developments dilute democracy, and societies with low participation rates tend to become distrustful. Untrusting citizens call for tougher; ‘law and order’ focused governments, resulting in the election of increasingly right-wing political parties. Social capital: 1. Definition The concept and theory of social capital dates back to the origins of social science; however, recent scholarship has focused on social capital as a subject of social organization and a potential source of value that can be harnessed and converted for strategic and gainful purposes. According to Robert David Putnam, the central premise of social capital is that social networks have value. Social capital refers to the collective value of all social networks and the inclinations that arise from these networks to do things for each other. Social capital refers to the institutions, relationships, and norms that shape the quality and quantity of a societys social interactions. Increasing evidence shows that social cohesion is critical for societies to prosper economically and for development to be sustainable. Social capital is not just the sum of the institutions that underpin a society; it is the glue that holds them together However, social capital may not always be beneficial. Horizontal networks of individual citizens and groups that enhance community productivity and cohesion are said to be positive social capital assets whereas self-serving exclusive gangs and hierarchical patronage systems that operate at cross purposes to communitarian interests can be thought of as negative social capital burdens on society. 2. History of the research on the concept Robert David Putnam, if not the first one to write on the issue, is considered as the major author on the concept of social capital. He is a U. S. political scientist and professor at Harvard University, and is well-known for his writings on civic engagement and civil society along with social capital. However, his work is concentrated on the United States only. His most famous (and controversial) work, Bowling Alone, argues that the United States has undergone an unprecedented collapse in civic, social, associational, and political life (social capital) since the 1960s, with serious negative consequences. Though he measured this decline in data of many varieties, his most striking point was that virtually every traditional civic, social, and fraternal organization had undergone a massive decline in membership. From his research, a working group has formed at Harvard University and is called Saguaro Seminar. Most definitions around the social capital concept, notably those used by the World Bank, come from Putnam’s work and this research. 3. Measuring social capital The Saguaro Seminar, in the continuation of Putnam’s work, has been elaborating various means to measure the level of social capital in different contexts. It says on its website that measurement of social capital is important for the three following reasons: (a) Measurement helps make the concept of social capital more tangible for people who find social capital difficult or abstract; (b) It increases our investment in social capital: in a performance-driven era, social capital will be relegated to second-tier status in the allocation of resources, unless organizations can show that their community-building efforts are showing results; and (c) Measurement helps funders and community organizations build more social capital. Everything that involves any human interaction can be asserted to create social capital, but the real question is does it build a significant amount of social capital, and if so, how much? Is a specific part of an organization’s effort worth continuing or should it be scrapped and revamped? Do mentoring programs, playgrounds, or sponsoring block parties lead more typically to greater social capital creation? Measuring social capital: Towards a theoretically informed measurement framework for researching social capital in family and community life. by Wendy Stone. Research paper no. 24, Australian Institute of Family Studies, 2001, 38p, ISBN 0 642 39486 5 To inform the Institutes Families, Social Capital and Citizenship project, this paper contributes to the development of clear links between theorised and empirical understandings of social capital by: establishing a theoretically informed measurement framework for empirical investigation of social capital; and reviewing existing measures of social capital in light of this framework. The paper concludes with a statement of guiding principles for the measurement and empirical investigation of social capital in family and community life. Social Capital as Credit Social capital, or aggregate reputation, is a form of credit. Some formal transactions can be supported by social capital. Informal transactions are rarely underpinned by financial credit or legal agreement and instead rely entirely social capital. We all have our internal calculators keeping tacit track of who is doing wrong and who is doing right, the health of the relationships and adjusting our actuarial tables according to experience. While undertaking government activities environment problems should also be considered. As it has became a global issue we need to take care of everything. Globalisation and cultural identity It is fair to say that the impact of globalization in the cultural sphere has, most generally, been viewed in a pessimistic light. Typically, it has been associated with the destruction of cultural identities, victims of the accelerating encroachment of a homogenized, westernized, consumer culture. This view, the constituency for which extends from (some) academics to anti-globalization activists (Shepard and Hayduk 2002), tends to interpret globalization as a seamless extension of – indeed, as a euphemism for – western cultural imperialism. In this discussion which follows we approach this claim with a good deal of skepticism. we will not seek to deny the obvious power of globalized capitalism to distribute and promote its cultural goods in every corner. Nor will we take up the argument – now very commonly made by critics of the cultural imperialism thesis (Lull 2000; Thompson 1995; Tomlinson 1991) that a deeper cultural impact cannot be easily inferred from the presence of such goods. What we will try to argue is something more specific: that cultural identity, properly understood, is much more the product of globalization than its victim. Identity as Treasure To begin, let us sketch the implicit (for it is usually implicit) reasoning behind the assumption that globalization destroys identities. Once upon a time, before the era of globalization, there existed local, autonomous, distinct and well-defined, robust and culturally sustaining connections between geographical place and cultural experience. These connections constituted one’s – and one’s community’s – ‘cultural identity’. This identity was something people simply ‘had’ as an undisturbed existential possession, an inheritance, a benefit of traditional long dwelling, of continuity with the past. Identity, then, like language, was not just a description of cultural belonging; it was a sort of collective treasure of local communities. But it was also discovered to be something fragile that needed protecting and preserving that could be lost. Into this world of manifold, discrete, but to various degrees vulnerable, cultural identities there suddenly burst (apparently around the middle of the 1980s) the corrosive power of globalization. Globalization, so the story goes, has swept like a flood tide through the world’s diverse cultures, destroying stable localities, displacing peoples, bringing a market-driven, ‘branded’ homogenization of cultural experience, thus obliterating the differences between locality-defined cultures which had constituted our identities. Though globalization has been judged as involving a general process of loss of cultural diversity, some of course did better, some worse out of this process. Identity as Cultural Power Let us begin with identity, a concept which surely lies at the heart of our contemporary cultural imagination. It is not, in fact, difficult in the prolific literature of analysis of the concept to find positions which contest the story of identity as the victim of globalization. Identity and Institutional Modernity This brings the central claim that globalization actually proliferates rather than destroys identities. In this respect we depart somewhat from Castells’s position: in setting identity as a sort of autonomous cultural dynamic, surging up from the grassroots as an oppositional force to globalization, Castells really fails to see the rather compelling inner logic between the globalization process and the institutionalized construction of identities. This, in other way, lies in the nature of the institutions of modernity that globalization distributes. To put the matter simply: globalization is really the globalization of modernity, and modernity is the harbinger of identity. It is a common assumption that identity-formation is a universal feature of human experience. Castells seems implicitly to take this view when he writes: ‘Identity is people’s source of meaning and experience’ (1997: 6). But whilst it is true that the construction of meaning via cultural practices is a human universal, it does not follow that this invariably takes the form of identity construction as we currently understand it in the global-modern West. This form of ethnocentric assumption has been recently criticized both by anthropologists and media and cultural critics. Globalization and Modernity To appreciate this, it is necessary to take a more complex view of the globalization process than is often adopted – certainly in the polemical discourses of the anti-globalization movement, where globalization is essentially understood as the globalization of capitalism, achieved in its cultural aspect via a complicate western dominated media system. This more complex, multidimensional conceptualization, which views globalization as operating simultaneously and interrelated in the economic, technological-communicational, political and cultural spheres of human life, is in fact relatively un-contentious – at least in principle – within academic discourses. But the cultural implication, rather less easily swallowed by some, is that globalization involves not the simple enforced distribution of a particular western (say, liberal, secular, possessive-individualist, capitalist-consumerist) lifestyle, but a more complicated dissemination of the entire range of institutional features of cultural modernity. References Putnam, R (2001) Bowling Alone: the collapse and revival of American community, Touchstone, London Tomlinson, J (1999) Globalisation and culture, Policy Press, Cambridge Social capital: http://www. jrc. es/home/report/english/articles/vol85/ICT4E856. htm http://www. envplan. com/ http://www. infed. org/thinkers/putnam. htm http://www. naturaledgeproject. net/NAON_ch11. aspx

Examining The Aspects Of Social Work Practices Social Work Essay

Examining The Aspects Of Social Work Practices Social Work Essay The aspect of social work practice I feel most difficult to perform is the gerontological social work. This paper would firstly describe the context of social work practice with old people. After that, I would exam the reasons preventing me from effectively conducting helping process by evaluating my attitudes, emotions and experiences as well as by reviewing professional literature on social work practice with old people. In the end, I will shape a personal plan on how to address this weakness in the future. There is a universal folk saying that everyone wishes to live a good long life, but no one wishes for old age. Although in virtually every helping process attempt, social workers bring their own emotional or cognitive influences to intervention, I feel especially difficult to perform in the interventions dealing with older adults. With the development of medical and health care and with the baby boomer generations entering into their old years, the aging of population in the twenty-first century has become increasingly concerned by more and more people. In responding to the drastic transformation of social institutions such as elderly social service and health-care system, the social work practice with old people turns out into one of the most popular social work aspect today. Apart from the well-known nursing homes and hospital, there are other settings for gerontological social work as well. Geriatric care management, community social service agencies, adult day health care, legal services ¼Ã…’home health-care agencies , macro settings for gerontological social workers and community planning also play their active roles in serving the older adult in a variety of ways. The gerontologiacal social work, which needs high level of self-awareness, commitment and professional skills, is somehow a complex mission for us to carry. Many social workers admit that social work practice with old people is both challenged and exciting for the reason that, at one hand, it reminds of feelings about death, aging of our family and ones own attitudes toward helping the disadvantaged and vulnerable old adults; on the other hand, it also presents joys and delightful pictures and makes us think more about ourselves. Root of difficulty Review own personal factors Among all the factors that influence my ability to perform this particular area, the subtle effects of my social and personal massages and the counter-transference feelings of old people would be matters of cardinal significance. Furthermore, I also affected by my characteristics and cognition to certain kind of old people. Stereotypes. When I was a child I always heard people saying that old people are vulnerable and need help, and older adults are less valuable as human beings because they have to rely on their children. At home, I was asked to behave properly and not offend grandparents; otherwise I would get scolds and punishment. While at school, I was required to help older people for that they have trouble getting around. These stereotypes toward elderly are usually negative for me and imply an attitude or unintentional message that old people are hard to take care of, stubborn, old-fashioned and unpleasant. Consequently, I always feel that I cannot handle the relationship with older people well and they will not like me. I feel uncomfortable in front of many of my eldership because I do not know how to keep conversations going with my poor eloquence and interpersonal skills. Even though I understand ageism is a destructive social justification when I grow older, I still cannot change the comments I once made on aging and I am a little bit afraid of old people to some extent. Personal emotion factors. I am by nature a sentimental and emotional person from an early age. My grandma passed away when I was in primary school. She left me even before seeing my admission into university and engagement with my fiancà ©. I always think that if she could see these, she would be very pleased and also, I would be the most delight person in the world. She always lived a difficult life when she was young and did not enjoy much in her late years. Sometimes all my family members would feel guilty for missing the chance to treat her well before she left us. As a consequence, when facing the dying older people, especially female elderly suffered from chronic disease or cancer, I inevitably feel urgent to save them and so scared to face the truth that they will eventually die someday. I doubt myself about what I can do for them and I am so scared that they will leave me before I can do anything right or helpful. In fact, that is one of the most difficult challenges in social work practice for me. Real understanding of old people. As a social worker, I appreciate that getting old does not inevitably mean the loss of intelligence, memory and cognitive functioning. I also understand that developing a level of understanding is necessary from a social worker standpoint, and it helps me to anticipate client needs and perform an ongoing self-critique in order to improve and grow my helping process. However, many times I feel I am not able to truly understand them and consider things from their perspective of views as I never experienced true aging. Many decisions I made somehow reflect my own perception of the situation such as to decide whether an old adult should stay in own home or hospital, or to conclude that an older person is showing poor judgment about financial decisions. Furthermore, it would be even harder to perform my role as a social worker when a balance between the opinions of the older adult himself, his family and the social worker need to be achieved. This obstacl e prevents me from behaving more successfully at building a sustainable relationship with elderly clients and I simply do the work and move on. When everything needs more time and patience. With the tight time schedule and many objectives to be accomplish, sometimes a social worker needs to be in a hurry to push on the intervention process. And some other times even if I have explained many times, it is still necessary to have extended periods describing complicated appointments to older clients. I always tend to speed it up although in that case, in order to attain my goal I should slow down to give them more time to think about the process. Lack of patience would be another problem preventing me from effectively working with elderly or even almost every aspect of social work practice. Reviewing the professional literature Many social workers admit that, even though both meaningful and satisfactory, working with elderly people can need a high level of self-awareness and self-discipline. The truth that everyone must eventually face the developmental stage of aging and death for themselves and their families may contribute to the anxiety and complexity of the helping process, as social work practice in the aspects of domestic violence or drug abuse may not personally affect worker. This can impact workers with older clients on both a conscious and subconscious level. Ageism and Death Anxiety. In most cultures around the world, particularly the Chinese culture, people feel uncomfortable when deal with death or anything related to death. From an early age, children are asked to avoid to talking death and dying, and to replace the word death with phrases such as passed on, or gone on to another world. Therefore, the social workers dealt with older people may require more self-control and comfort on the acknowledging the real pain caused by the loss of human life of family and friends. The anxiety of aging and dying process on ones own work, combined with generally indisposed experiences about the proximity of death surrounding older adults, bring about some social workers avoiding work with the aging. According to the Hong Kong Social Workers Registration Broads data gathered from its members about their areas of practice, despite older adults make up about 12.8 percent of Hong Kong population, less than 6 percent of social worker identify gerontological social work as their field of practice, which compared to nearly 30 percent for mental health. Countertransference. The reactions, real, and unreal, to a certain individual can occur irrespective of origin and can be based on ones own past or present experiences or characteristics. Counter transference can be described as social workers reactions involve feelings, wishes, and unconscious defensive patterns onto the client. In the professional relationship with old people, a social worker may place negative feelings or dislikes of older persons onto the client, which restrict his willingness (no matter consciously or unconsciously) to continue investigating and result in impatience or intolerance of the aging. On the other side, old clients who evoke images from ones past such as parents, grandparents or other elderly family members can make process even more arduous to advance as a result of destructive sympathy and the need to save an older person. The Independence/ dependence fight. Old people want to maintain their independence to make decisions while the social worker commits to promote self-determination and dignity of the individual. But things are not that simple. When an elderly claims for increasingly supporting service and experiences growing difficulties to maintain independence on his own, it will be confrontational to live up to the elderly expectations. McInnis-Dittrich (2008) states A worker can appreciate the desperate efforts on the part of an older adult to stay in his or her own home. Yet when an older adult is struggling with stairs or a deteriorating neighborhood, and difficulties in completing the simple activities of daily living challenge the feasibility of that effort, professional and personal dilemmas abound. This is a good example to understand that sustaining independence in the gerontological social work is a critical goal which has no simple good answer. Private functions become public business. Discussing the topic such as an old womans bladder and bowel functions or an older mans maintaining an erection or urinating with clients may cause awkward and uncomfortable resistance when social workers and other helping professional get involved. Therefore, sometimes it is important to be sensitive to the deeply personal nature when social workers try to acquire necessary comprehension of an older adults health conditions. A better understanding of interpersonal skills and psychosocial adjustment to aging would be helpful and essential. Personal plan to address this weakness Overcome stereotype influence First of all, I hope that from now on I will pay more attention to those featuring active, healthy, productive, and successful older persons so that I will develop a balanced understanding about aging and elderly. Aging is not painful and debilitating. Many wise, gracious, and humorous elderly have made admirable contribution to the world and have shown remarkable strength to achieve a positive as well as enthusiastic life. Secondly, another important thing for me is to keep the lines of communication open with older adults. If I can open my heart to communicate, they will share more with me. The stronger relationship between us will help me cope better with the stereotype challenges. Last but not least, in my future helping process I will often ask myself: does it reinforce stereotypes again? I should start from every thing in daily life to alter the attitude that hinders my ability to face the normal changes of aging. Make a change in attitude is not easy, but I will try my best to drive myself on the right direction. Awareness and Introspection Awareness of the emotional influence is the first and the essential key to solve my problem. How well do I manage my own anxiety with this clients situations should be my first concern. I will always remind myself that do not be affected by my experience and differentiate my experience of losing a family member from the intervention my client. That will help me to distinguish between the older peoples need and my own need and, to remain focused on the clients need. Furthermore, I could seek help from colleagues and supervisors as well. By discussing the situations with them, I can expose and explore my own feelings and get advices in order to effectively facilitate help process. To truly understand elderly Above all, I will try to get in touch more with old people to truly feel their emotional and cognitive problems, as well as to open my heart and listen to them. Maybe I can join them more in their music, art activities in communities. Aging does not necessarily mean the loss of memory and cognitive capacities, and I will try to explain the information in a variety of ways so that we can build understanding relationship. Moreover, reading more books about the psychological problems of the elderly would be really useful to analyze their psychological changes and behavior patterns. Equipped with a better look at the findings from professional social workers, I will more effectively comprehend the aging process the distinguishing features of elderly. Finally, I should learn from experienced social workers to get more suggestions when I feel difficult to continue. For one thing, they can improve my ways of carrying intervention by pointing out my mistakes. For another, they can help me understand and get the most from their strength and weakness by providing convenient and professional advice.

Ageism :: Age Discriminationg Work Research Essays

Ageism No matter how talented or experienced one employee may be over another, workplace history has demonstrated more than just a few times that the younger candidate is often the one to win the promotion. Age discrimination has become more than a minor inconvenience throughout the twentieth century; indeed, the issue has become such a hot potato within the workplace that laws have been forced into existence as a means by which to address the problem. In order to help protect those who stand to be singled out and let go because of the unfairness of ageism, the Age Discrimination in Employment Act (ADEA) was designed with the older employee in mind. The issue at hand is that companies are not willing to look beyond their aging workforce, choosing instead to push them out of the technological loop rather than attempting to incorporate them as valuable assets. In our culture, the general perception is that with youth comes energy, imagination, and innovation. With age comes decreasing interest, lack of innovation and imagination, and a lessening of the quality of the person (Bennett, 2001, p. 410-411). Job seekers are reporting age discrimination beginning as early as the mid-thirties. How can this be addressed? What options are there for those of us considered "old" by hiring managers and companies? The biggest issue, and one which is hard to address, is the perception that older workers are not as capable or as qualified as younger counterparts. Age discrimination continues to damage our society, reducing both the incomes and the self-confidence of millions of Americans. A Harris survey, conducted in 1989, reported that one million workers aged 50 to 64 believed that they would be forced to retire before they were ready. Most of this group, anticipating an unwanted early retirement, said they would prefer to work for years longer. Another Harris survey, conducted in 1992, found that 5.4 million older Americans--one in seven of those 55 and older who were not working at that time--were willing to work but could not find a suitable job (Administration on Aging). Age discrimination can be obvious, such as a bank hiring a pretty, inexperienced young woman as a teller instead of an older woman with a strong background in similar jobs. But it's the subtler forms of age discrimination that may have the most powerful effect on cutting short the productive years of Americans--the law partner who

Iron Age Hoplite Warfare and Democracy :: essays research papers fc

Iron Age Hoplite Warfare brings about the First Democratic Societies in Archaic Age Greece, Following the Role of Monarchy, Feudalism and the Aristocracy As per the coverage in our course, in the Persian War, a Greek force from Athens set out to meet the invading Persian army at Marathon, and set them running. They were outnumbered by the Persians two to one, and the Persian army had been the biggest force the Greeks had ever seen. The majority of the killing took place while the Persians were hastily retreating to their ships. With only 192 dead, the Greeks reduced the Persian force by 7,000 men; however, the remaining 13,000 soldiers were still a sizable threat if they should sail down and enter Athens proper, and so the Greek army hastily moved back to their city.   Ã‚  Ã‚  Ã‚  Ã‚  The question of how they did this feat might be explained by the Greek theme that any Greek warrior could take on ten barbarians, but for our purposes the interesting question is why their involvement with what they were fighting for was able to give them the push to oust the invading empire. I surmise that the involvement in the state militarily and thus politically for the Athenians, which amounted to the beginning of democracy as we know it. As it is suggested by the book title, The Roots of the Western Tradition dig deep down into the ancient civilizations. Greece is a unique, important and telling civilization to study for it reveals the beginning of systems in which we live that are still evolving.   Ã‚  Ã‚  Ã‚  Ã‚  These Greeks had all voted together in assembly, and although assured by Persia that they could not meet the threat, they did not submit to a takeover. All the men who voted for war against Persia, an empire which frightened most other Greek Polis’, including Sparta, from sending military aid to Athens, were the very men who would don their Hoplite armor, clash together shield to shield to form phalanxes, and defeat the Persians at Marathon. These men were motivated by their own interests and what they had to protect: their prospering Polis of Athens, and their financial and political gains that came from fighting for it. The Greeks enjoyed a sharing of power, which in their view, was the antithesis of the monarch style powers held by the Absolute Leaders of the Great Empires developing in the Near East.

The language paper -- essays research papers

Language is one of the most powerful mediums in the human world, and not only can language be expressed through words, but also visually and musically. Language is everything from words that are spoken and the silence that lies between one phrase and the next. I find out odd how in our culture, we try to label things black and white. It’s either this or it’s that, yet when there’s something lacking in language, we try to assign colors to it instead of letting things be how they are. I have two types of mediums that I feel shows the idea that things are visually and audibly black and white, but it’s difficult to leave it at that.   Ã‚  Ã‚  Ã‚  Ã‚  The first medium I chose is in fact a color picture, but what makes it similar to a black and white picture is that there’s mostly black in the picture. When my dad got the roll of film developed, I started looking through it and not even stopping to look closely at any pictures, but then I get to this one and I found myself just staring at it and looking for something that might not even be there. When I first glanced at it I just saw a person wearing black and their arm with her head not captured in the picture. When I looked at it again I saw myself in the background with a look of distress and sadness incorporated with the look of reality finally setting in. I think the reason that I didn’t quite look at myself in the background first was because I’m positioned off center in the picture. I look carefully to see body language, since I can’t tell what words are being spoken, and I see that my hands are by my mouth, almost seeming like I want to hide my emotions from the world, but at the same time I’m overwhelmed with the emotions that I feel that I can’t help but break down in silence. The second thing that my eyes seem to land on is the person to the right holding the other person’s hand. I somehow got a flash as to why I started crying again. It’s not because it was a funeral and that my lifeless grandmother’s body was right there in the open, but it’s that the person who is standing to the right of me (my aunt), is holding the other’s persons hand (her aunt, my grandmother’s sister). I remember taking one quick glance at her and just seeing my grandmother in front of me because of the close resemblance of the two. It was almost like a walking ghost was right in front of me. That’s when reality se... ... they have in front of them isn’t so bad. I guess this song is more directed to people who feel like they’re outside of the box or that they don’t really belong. The song has this meaning that says to embrace their differences because it is what makes them unique and to stay true to themselves.   Ã‚  Ã‚  Ã‚  Ã‚  I feel that both genres that I chose were pretty much black and white, but for some odd reason, anytime I look and listen to both, I try to find deep hidden meanings from them. These meanings that I find might not even be there. The meanings I find might just be cultural influences that are programmed in my head. Maybe if someone from a different lifestyle or culture were to listen or hear these genres, they would get a different meaning from them, maybe something that I might have not even seen. I think as part of our society, we constantly try to look for hidden meanings or meanings that aren’t even there in something that is as simple as a black and white photo. No one could label something clearly black and white, nor can they determine the set meaning in a photo, song, advertisement, etc. because it all depends on the cultural background of the reader or l

Can international law change the world Essay

Sir Christopher John Greenwood was born in 1955. Currently he is a judge of the ICC whereby he was elected to the position on 6th November 2008. Before being elected as an ICC judge, Sir Christopher John Greenwood was a professor at London School of Economics where by taught international law. In addition, he was a barrister who most often made appearance before the international court of justice, the English Courts and the European Court Of Human Rights among other tribunals. During an interview as evidenced in the video, Judge Sir Christopher John Greenwood puts it clear that the international law has the power to change the way world operates. He further argues that, while each system of the national law strives to regulate affairs within only a single society, the international law has the concern of the whole world. In contrary, judge Sir Christopher John Greenwood argues that, though the international laws has the power to change the world and the way different systems of the world operate, there is yet no methods of enforcement available to the national legal systems. According to Sir Christopher, the international law can change the security and political stability of the different nations of the globe if only there could be efficient and effective measures put in place that would ensure the different national systems comply. Moreover, Sir Christopher says that if the different national systems could comply with international laws like those concerning weapons and international peace, international health like those stipulated in the world health organization (WHO) among other laws made to ensure that the social welfare of the different socio-economic classes of people would change the world to a greater extend. In addition to this, Sir Christopher further argues that following compliance to the different international economic laws would change the way business is carried globally by different nations. Compliance to the international laws would make the transactions between different nations secure since are governed. Moreover, international economic laws would standardize how business is carried in the world. In a broad spectrum, the international laws can only change the world if the different nation systems comply. It will be of great importance if the different world systems comply to the international laws for better so as to steer development through trade standardization among other things. 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- YouTube London School of Economics and Political Science (LSE)121K subscribersSubscribeCan International Law Change the World?Watch laterShareInfoShoppingTap to unmute1:19:00If playback doesn't begin shortly, try restarting your device.More videosFull screen is unavailable. 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Jesus’ Blood Never Failed Me Yet Essay

Known as a minimalist and experimental composer, Richard Gavin Bryars unleashed an emotionally intimate constructed piece out from a lone old vagrant singing, Jesus’ blood never failed me yet, this one thing I know, for he loves me so†¦ Originally recorded from footage of a documentary by his friend Alan Power in 1971 (Grimshaw), this aged voice served as the focal point and backdrop for Bryars’ poignant yet challenging work unfolding and reiterating itself over the course of 74 minutes in length. Whereas music that falls under Minimalist movement, sometimes associated the emotional neutralization of repeated materials, Bryars’ has the reverse effect in which rather than numbing the listener’s sensibilities, he heightens them and instead of imposing postmodern indifference toward the subject matter, it forces confrontation with it (Grimshaw). The entire lengthy music might deflate the interest of its listeners as the lines simply repeated over the recording, but Bryars managed to extract the spirit of the tramp’s captive song as he slowly introduced an accompaniment. The first part was merely the sole voice of the old man then eventually enhanced by string quartet, followed by plucked bass and guitar. Moreover, as the instruments subsequently fade out, the tramp’s song continues and eventually underscored by a much richer sounding ensemble of low strings, then woodwinds, brass, and delicate percussion and finally full orchestra and choir (Grimshaw). The soul of the music originated from the compassionate nature of the old vagrant who sang the religious tune during the recording of Power’s documentary that was about the life of street-people around Elephant and Castle and Waterloo in London. Bryars’ recounted; while they are filming the documentary, some people broke into drunken ballad or opera songs, but there was a particular homeless old man sang â€Å"Jesus’ Blood Never Failed Me Yet†. When he played it at home, he noticed the exact tune of the singing to his piano, and, he discerned that the first section of the song that is 13 bars in length formed an effective loop that repeated in a slightly unpredictable way. Therefore, he took the tape to Leicester and copied the loop onto a continuous reel of tape having the idea of adding orchestrated accompaniment to it. During the act of copying, he left the door that lead to the large painting studios, and when he came back, he found people weeping and silently listening over the old man’s singing, at that point, he realized a great emotional influence from the noble faith and tranquil music (Howse), a merely accidental root behind this epic. This particular Bryars’ piece was a breakthrough as there were other versions made during the latter years. Tom Waits singing along with it in 1990 and Jars of Clay released their own version on their album Who We Are Instead in 2003, aside from the fact that it was also used for several theatrical presentations. Covering credits for its very straightforward message to the people, the unyielding constancy of the lyrics—repeated over 150 times—essentially keeps the music from achieving greater feats. It is said that no matter how many times you paint a house, it remains to be the same house. Still, that verse holds together the entirety of the minimalist piece, a factor that you cannot simply neglect. Focusing on keeping his music very simple yet haunting, this composer and double bassist is a native from Goole, East Riding of Yorkshire, England and born on January 16, 1943. His first musical reputation was as a jazz bassist working in the early sixties with improvisers Derek Bailey and Tony Oxley. He abandoned improvisation in 1966 and worked for a time in the United States with John Cage, until he collaborated closely with composers such as Cornelius Cardew and John White. He taught in the department if Fine Art in Portsmouth, Leicester from 1969 to 1978, and there he founded the legendary Portsmouth Sinfonia, an orchestra whose membership consisted of performers who â€Å"embrace the full range of musical competence† — and who played or just attempted to play popular classical works. He also founded the Music Department at Leicester Polytechnic (later De Montfort University) and served as professor in Music from 1986 to 1994. Meanwhile, his first major work as a composer owe much to the so-called New York School of John Cage—with whom he briefly studied, Morton Feldman, Earle Brown and minimalism. His earliest piece was The Sinking of Titanic (1969) and was originally released under Brian Eno’s Obscure Label in 1975 and the Jesus’ Blood Never Failed Me Yet (1971) both famously released in new versions in the 1990s on Point Music Label, selling over a quarter of a million copies. The original 1970s recordings have been re-released on CD by Virgin Records. A major turning point in his development was his first written opera Medea, premiered at the Opera de Lyon and Opera de Paris in 1984. He has written another two operas, both with libretti by his long time collaborator Blake Morrison: Doctor Ox’s Experiment, and G, commissioned by the Staatstheater Mainz for the Gutenberg 600th Anniversary. Aside from that, Bryars has also produced a large body of chamber music including three string quartets and a saxophone quartet both for his own ensemble and for other performers. He has also written extensively for strings as well as producing concertos for violin, viola, cello, double bass, saxophone and bass oboe. He has also written choral music, chiefly for the Latvian Radio Choir, with whom he has recently recorded a second CD, and for the Estonian Male Choir. From being a jazz bassist, composer, professor and opera writer, he also made a name as he collaborated with visual artists, worked with choreographers who have used his pieces, and written numerous Laude for the soprano Ana Maria Friman, to name a few. And to date, he recently completed a theatre piece, To Define Happiness, with Peeter Jalakas for Von Krahl theatre in Tallinn, and a project around Shakespeare’s sonnets, Nothing Like the Sun, with the Royal Shakespeare Company and Opera North. Gavin Bryars is an Associate Research Fellow at Dartington College of Arts and Regent of the College de ‘Pataphysique. And married to Russian-born film director Anna Tchernakova with three daughters and a son. He is currently living in England and British Columbia, Canada. WORKS CITED Howse, Christopher. â€Å"The Assurance of Hope†. Continuum International Publishing Group, 2006. xix. ISBN 0-8264-8271-6 Mckeating, Scott. http://www. stylusmagazine. com/articles/seconds/gavin-bryars-jesus-blood-never-failed-me-yet. htm Grimshaw, Jeremy. â€Å"All Music Guide†. http://www. answers. com/topic/jesus-blood-never-failed-me-yet-orchestral-classical-work http://www. gavinbryars. com/ http://www. myspace. com/gavinbryarsmusic http://en. wikipedia. org/wiki/Jesus%27_Blood_Never_Failed_Me_Yet