Over all Impacts of Hobby Lobby Case Essay Example for Free

Over all Impacts of Hobby Lobby Case EssayAs the Supreme Court has command against the ObamaCare mandate recently, commonly referred as the The Affordable Care Act (ACA), many of the religious communities are overwhelmed about the determination and take it as a triumph whereas others are outraged about this situation as women community leave behind be greatly affected by the rulings of the court. It is a setback for the women society that in the name of religious liberty they will be deprived of their medical concerned issues. The companies that consist of religious ideology will be able to legitimise something that whitethorn harm others. Certainly these events will have constant series of effects on the society and as well as some changes may also occur in the legislation relating to ObamaCare. Obamacare covers twenty types of birth inhibit, upon four of them the court has objected (Tom Cohen, 2014). Hobby lobby states that it is showing efforts to provide religious freed om only majority of the public dont agree with this statement.Instead people are outraged that it is interfering in their personal lives. It will non allow them exercise on that point constitutional rights. Moreover they would be forced to obey or practice something that they dont agree upon. People will not tolerate that there liberty and freedom will be in risk. Soon the similar types of entities like Hobby Lobby will be legitimizing favoritism against gays and lesbians by businesses (Salon.com, 2014). Defintly it would be unethical of doing so because what kind of an individual is having relationships is their personal right. In the name of faith and religion they will be creating barriers in there jobs and at work places. On the stance of ethical issues, the question arises about the religious liberty. Will it really make us a good Christian or minimizing our choices and freedom?It will be unacceptable by the public that the Supreme Court has legalized something that create s discrimination and deprives women from their medical rights. Indeed it is a biased decision made by the Supreme Court. In the light of the decisions made, employees of any company will be obliged to practice the religious beliefs practiced by their owners. usual people have a religious perspective that, every individual is responsible for his or her own deeds and will be answerable to God. except the decision that has been taken in this case by the court will certainly snatch the liberty from the companys employees. Upper management will be able to force their religious beliefs and customs down the throatsof their employees.On the other hand, the decision will have negative effects on the women employees as majority of them may have a chance of suffering from medical problems for example in case of ovarian cancer, ovarian cysts, they wont be able to get enough or no treatment because of the objection of contraceptives. Thousands of women employees of these companies would have t o pay double or be out of their birth control plan (Tom Cohen, 2014). It would be unethical for the companies for interfering in their employees private personal medical matters.ReferencesTom Cohen, C. (2014). Hobby Lobby ruling much much than abortion. CNN. Retrieved 4 October 2014, from http//edition.cnn.com/2014/07/02/politics/scotus-hobby-lobby-impacts/ Salon.com,. (2014). Hobby Lobbys secret agenda How its quietly funding a vast right-wing movement. Retrieved 4 October 2014, from http//www.salon.com/2014/03/27/hobby_lobbys_secret_agenda_how_its_secretly_funding_a_vast_right_wing_movement/

The goal of the critically reflective teacher

The goal of the critically speculateive indoctrinateerBen Miller, writing more or less Stephen Brookfield, said that for Brookfield, the goal of the critically reflective teacher is to garner an increased aw atomic number 18ness of his or her pedagogics from as many divers(prenominal) vantage directs as possible ((Miller 2010). I pack chosen Brookfield as a model for self evaluation, as I believe, like Brookfield, in the take account of the many polar vantage points. That is not to devalue other models which encourage self look, and particularly where self verbalism leads to act, but I believe using Brookfields four lenses, the autobiographical or self lens, the student lens, the coadjutor lens, and the theoretical lens, can admit teachers with a more balanced view of themselves and their role.This is apparent in the DTLLS course that I am following (University of Warwick 2009). I can see Brookfield in the air in which handlers are encouraged to delectation different lenses through which to view their direction, reflect and act on criticism. When this is a continuous process, it provides a good model for continuing professional person development.For example, organism alert for trigger incidents, and reflecting on how these affect teaching drills the autobiographical lens, as does reflection on observed sessions, before and by and by feedback engaging with student feedback to gain insight into their viewpoint procedures the student lens carrying let on and reflecting on peer observations and discussions with a mentor relates to the peer lens and reference throughout to underpinning theories provides a theoretical lens.Brookfield as well as states (Brookfield 1995), that we become critically reflective by hunting assumptions. Assumptions are the taken for granted beliefs roughly the world, and our place within it. Reflecting on trigger incidents can often provide a starting point for hunting assumptions (Brookfield 1995). One of my trigg er incidents led me to question my assumption that all ESOL assimilators aspire to speaking English like native speakers. After spending period protagonisting a learner with some writing, I began to appreciate that for some learners, it was important to know how native speakers use the language, but then to be fit to make an informed choice, which might be a wish to keep a sense of cultural identity or individuality through use of accent, words or phrases which might not be what we would expect from a native English speaker.Brookfield distinguishes between triple categories of assumptions paradigmatic, prescriptive, and causative. Paradigmatic are the structuring assumptions, the conceptual exemplar one uses to rescript the world into fundamental categories The facts as we know them to be true. He goes on to say that paradigmatic assumptions are examined critically only after a great deal of resistance to doing this. (Brookfield 1995) Prescriptive assumptions are about wha t we think ought to happen in certain situations, how teachers should act, and what good teaching manage is. causative assumptions include our understanding of causal relationships.An example of a paradigmatic assumption given by Brookfield is to assume that all adults are self-directed learners but as Brookfield says, students can only make informed choices about what they need to know, how they can know it, and how they can know that they know it, on the basis of as to the full as possible an understanding of the breeding terrain they are being asked to explore (Brookfield 1995). In an ESOL classroom where learners may not fork up the language to announce what they want, oreven the concept of what they need, or as one learner put it everybody has different topics, which are difficult to accommodate within a assemblage teaching session, one might want to question this assumption, as Brookfield did. Following this train of thought, current practice places much emphasis on ne gotiated breeding platforms and measurable tuition goals, which implies the same assumption. But how can it be assumed that this is the right approach for all learners in all situations unless, using an institutional lens, it is seen in the light of providing organizations with a tool with which to measure achievement, which can be passed on to funders and stakeholders. Reflection on this was one reason I chose to look further into meaningful individual learning goals for my Action Research stray.The very different assumption that all learning should be learner centred I find more difficult to question. For example, many students are in the situation of having limited funding and in that respectfore limited time to study ESOL because of the need to find work, and therefore learning strategies for learning which can help them to continue to learn once they have left the class might be important for them, but they might not be able to transport that need. Meeting such a need wo uld be learner centred, but would not assume that learners were self directed, and achievement of such a need would be difficult to measure.Again using Brookfields example, a prescriptive assumption might be that good teachers are those who encourage self directed learning, and a causal assumption that if learners have negotiated individual learning proposes and learning goals they get out become more self directed. This might, in light of the above, lead one to think about what Brookfield refers to as hegemonic assumptions or erroneous assumptions the assumptions that seem to make our teaching lives easier, but are counterproductive in the long run (Brookfield 1995).From my own experience in the classroom, I have made erroneous assumptions regarding the abilities of pre literate person learners in areas other than literacy, such as numeracy, which have sent me searching for information as to how being pre literate affects all areas of life, and also to use the peer lens by obse rving a tutor who is very experienced in teaching pre entre, pre literate learners, in addition to the theoretical lens.To try to step into the shoes of pre literate learners I find extremely difficulty, and full of surprises. I observed one learner who is not literate in her first language in an informal break down and natter group, where learners of all levels meet, knit and talk together. This learner wanted to knit a babys jacket, and learned to do so by tailing another person plot of ground she knitted. On completion of the jacket, she immediately pulled it out and started again while it was fresh in her mind so that she would remember how to do it. On reflection, this is how I learned to bake as a child, and how many people commence in this country, skilled in trades but without qualifications to match their skills, or hope of achieving these in the short term, as qualifications demand a high level of literacy.I have also observed this same student, trying to understand wh at someone is saying to her in English. She unconsciously repeats key words out loud, which appears to help her understanding, shadowing with words as she does with knitting. If shadowing is a learning strategy used by pre literate learners, I should be thinking about how to nurture it in the ESOL classroom. It would perhaps provide a rationale for using methods such as language experience as wellspring as phonetics for teaching basic literacy. I find this an interesting area, and as part of my implement plan, would like to look at research on this subject, to learn more and also whether and how my observations fit in with the research.Once hunting assumptions becomes part of reflective practice, the questioning of these result lead teachers to see the need to provide themselves with a rationale for all aspects of their teaching, from setting goals, to learning objectives to decisions about methods and activities. Again this relates to our DTLLS course, which asks for a rationale to be provided for observed sessions. As this thinking becomes part of a teachers day to day practice, it forces the questioning of assumptions.To enable teachers to provide a rationale behind their practice and to increase the probability that teachers leave take informed fulfil are among Brookfields reasons for critical reflection, as is To enliven the classroom by making it challenging, interesting and stimulating for students(King and Hibbison 2000)The latter seems to imply that teachers must be responsive. Brookfield also uses the phrase democratic learning environment (King and Hibbison 2000) to refer to a classroom in which all learners have a voice. If responsiveness and democracy are looked at in the light of Donald Schons notion of reflection in action or thinking on your feet (Smith 2001, updated 2009), Schon and Brookfield are not unrelated.I gave an example in one of my trigger incidents of a session in a pre entry class where two learners had been very upset about c ircumstances outside the classroom, and their problems had been met with interest and empathy from the rest of the class, which led to a session on language to express feelings e.g. worried/worried about etc. This was reflection in action, relating to what was important for those learners at that time, but also looking through Brookfields student lens and portion them to express what they wanted to say. Further, it took account of the holistic nature of teaching, and I was able afterwards to relate my response to findings of NRDC research into effective teaching and learning (Baynham et al 2007) which cites examples of where learners have brought the outside in to learning and this has been used effectively. Thus using Brookfields theoretical lens to support my actions, but also relating back to Schons notion of reflection in action.However, I have also experienced a less successful example of holding the outside in when I felt that a lesson was becoming unfocused because the topi c that came up, planning a trip, needed more thought and some resources. I decided to abandon the outside in and bring the learners back to the original lesson plan. My reflection on action rentd a recognition that I had not been able, at the time, to produce a clear way forward, and that in such a situation, a potentially interesting topic might be better postponed for another session to allow for more blow-by-blow thought and planning in order to optimise learning opportunities.Donald Schon refers to reflection in action as what happens when faced with an uncertain or unique situation, and reflection on action as what happens afterwards, reflecting on why we did what we did. Reflection in action depends upon building up experiences and ideas that can be drawn upon. In the example of the two incidents mentioned above, in which one worked as a spontaneous change of direction, and one did not, this lead to reflection on action which in turn added to my repertory of experience and will hopefully enable me to react more appropriately next time. The unfamiliar becomes familiar and can act as a case law when reflection in action is linked to reflection on action (Smith 2001, updated 2009).Schons reflection on action would allow for the inclusion of different vantage points, for example, discussions with supervisors or peers, but does not explicitly state this, as I think Brookfield is helpful in doing. Also, Brookfields notion of questioning assumptions, which forces teachers not only to provide a rationale for their teaching, but also question the rationale behind institutional processes and decision making, does not come into Schons model.While acknowledging the value of Schons model of reflective practice, I found I preferred that of Stephen Brookfield, and I chose to carry out my self evaluation with reference to Brookfields four critical lenses, using this to develop my action plan (appendix 1).Using Brookfields autobiographical, or self, lens to reflect o n the two incidents described above which relate to my own teaching, I have put in my action plan to be sensitive to opportunities for bringing the outside in, but also to recognise when this is better postponed to allow for more careful thought and planning being sensitive to opportunities for bringing the outside into the classroom also involves the student lens and will allow for a more holistic approach, connecting learners lives with their learning, and providing meaningful contexts, as well as a supportive learning atmosphere.My observation feedback enabled me to use the self lens to reflect on some strengths, and also on areas for improvement. I had recognize a need to embed numeracy into ESOL, particularly for pre literate, pre numerate learners, but my inexperience in this area had led me to pitch the numeracy element too high. Reflection on what pre numeracy really meant for pre literate learners allowed me to take a step back and look at activities relating to language, which could also help numeracy skills. This would go into my action plan as introducing activities which involve skills which are transferable between language and numeracy such as sequencing, handling money, measuring, singular and plural etc. and a search for literature around the effect of no first language literacy and no previous formal education on all areas of life and learning.My observation feedback also picked up on the leave out of a plenary at the end of my observed session, which led to reflection on how this could also be used as a way of growing organizational skills in students and highlighting organizing learning as a learning strategy. My action plan will include encouraging learners to keep a journal of what they have learnt, to complete at the end of each session and to observe the effect on learners of organization as a learning strategy. This diary will also form part of my Action Research as it will be linked to learning goals.Using Brookfields student lens , I have interconnected into the plenary diary a space for learners comments. Part of my action plan will be to reflect on, and if necessary, act on this feedback.Peer observations and discussions with peers brought in Brookfields peer lens. I carried out three peer observations during which I focussed on activities for pre literate learners, family learning numeracy fun with numbers, and, following a discussion with a tutor who I know to be very organized, organizational skills and the effect of these on learners. Following my observation and reflection I have included in my action plan a need to build up a bank of good quality resources for pre entry learners that can be used in different ways and in more than one session, for example, the tutor I observed had cards with pictures of symptoms and cards with matching words. She used these to play a team spunky of pelmanism using blu tack and the whiteboard. These same cards could be used as flashcards to introduce vocabulary, in games such as pelmanism to aid memory and word recognition, to practice alphabetical order, to stimulate role play, as a card game to practice Ive got.. and Have you got etc.From the family learning numeracy session I took away ideas to use with pre entry learners to help them both in class by creating activities, and outside class using these activities to play with their children. Extending this idea of taking the inside out, I have also organized a separate reading group session in the central library in collaboration with the librarian who, every three weeks, provides space, tea and coffee. This is for all levels, but for pre entry, encourages them to use the library, and look at picture books, which they can take home and read with their children.Also in my action plan will be to continue with peer observation after the course has finished as a useful way of continuing my own professional development both by learning from others and by getting feedback on my teaching.Finally, u sing Brookfields theoretical lens. I refer earlier in this naming to NRDC useful Teaching and Learning ESOL which reports on the findings of researchers working with ESOL tutors. These findings are very much about the effectualness of using meaningful contexts for teaching, and also about a project involving learners bringing the outside into the classroom, which the tutor used as a context for further sessions. I find this piece of research has changed the way I teach in that I now enjoy using what learners bring into the classroom when it is of interest to others in the class. Some times this can change the direction of a entire session, as mentioned earlier, sometimes it can be just a few minutes of someone telling a story and others asking questions, sometimes it provides significant for another session. Referring to this research has given me confidence to move away from a planned session if it seems appropriate and interesting.Another piece of writing I have found useful is Scott Thornburys book Uncovering Grammar (Thornbury 2005), particularly dealing with interlanguage, and referring to the idea that language is not learnt in a straight line, which has caused me again to question the value of setting measurable goals for ESOL learners.The activities in Scott Thornburys book for noticing grammar and making learners aware of the gaps between where they are and where they want, or need, to be, fit in well with the NRDC research findings on the effectiveness of providing a meaningful context (Baynham et al 2007). Using learners experience as a context is a good starting point for this awareness raising.I would like to continue to look for interesting ideas to try out in my teaching, and theories, which might support what I am doing, as I believe this will give me increased confidence in the classroom. In my action plan I have written that I will subscribe to a journal, which I find has useful articles and book reviews. I would also like to use the int ernet to look for articles on pre literate ESOL learners, and what effect this has on other areas such as numeracy, memory, interpreting pictures, learning strategies etc. to gain a better understanding which will help me in my teaching at this level.Before reason this assignment, I would like to mention one more critical incident which I witnessed recently. The incident happened in a mixed class when a Muslim woman, allowed her scarf to slip off her head as she was absorbed in her work. A young man from Afghanistan who had very recently arrived in the UK shouted at the woman in a language they both understood, and she reacted by tightening the scarf round her head to cover her hair. This made me think back to Brookfields idea of a democratic environment and to reflect on the difficulty of maintaining this when there are such culturally strong power relationships. I concluded that to Brookfields lenses, I would need to add a cultural lens in order to see the incident both through t he eyes of the young man, and the women, and in order to reflect on my own reaction to the incident, and my own assumptions about gender relationships. I later had an interesting discussion with a higher level group who are mostly muslim on this incident. Culture comes into the ESOL classroom in many different ways, and used sensitively, can be a valuable resource.For this assignment I chose to use Stephen Brookfield as a model of reflective practice and self assessed using his four critically reflective lenses. However I also referred to Donald Schon and his idea of reflection in action and reflection on action. I found that, although there are differences between the two models, such as Brookfields use of four lenses which play an almost equally important role, while Schon uses the self first and foremost and also Brookfields questioning of assumptions which do not come into Schons model, I found it useful to be aware of both. While Stephen Brookfields model of reflective practice is my preferred one, I can see that there are times when I will use Donald Schons model. Schon also includes the idea of a spiral of reflection, where reflection in action and reflection on action lead to change, and reflection on that change.As with teaching where the teacher will not use just one method, but pick and choose from many, so with reflective practice, there will be times when one model appeals more than another, or enhances another. As teachers are involved in continuous professional development, there will be opportunities to be eclectic.Wordcount 3,372

A History of Dance Through the Ages

A History of bounce finished the Ages leaping and communicationsHow leaprs engage related and croakd with their environment by dint of give awaytime. gratify write more or less the change of leaping and communications using examplesof primitive and tribal communities, and byout biblical societies, to thepresent day how this prepare of spiritual and internal form of communication witha connection to the natural environment and (the divine) has been lost due toIndustrialisation and become a commercial form of communication. (Add aspects of trip the light fantastic toe as a healing order and trip the light fantastic and communications).ABSTRACTThis project carries out an investigation on how boundrs ache related and communicated with the environment throughout time. The importance of dancing in ghostly and magical collaborateings is probably older than its put on for recreation and entertainment. There is little doubt in umteen scholars mind that for the primitive man, trip the light fantastic toe was integrated in everyday tourivity expressing every kind of conceivable emotion from the hunter spring around his prey, to the prospect of war a reach outst another kindred and to the ritual ceremonies performed in dedication to the Gods.It was only as a will of when more difficult kindly and economic structure (invasions and urbanisation) did bounce become commercialized as a source of entertainment.Table of Contents (Jump to)CHAPTER 1 IntroductionProject AimsProject ObjectivesCHAPTER 2 History of DanceDanceDance in the Bible antiquated EgyptAncient Greek MythologyThe Christian ageOriental leapAncient Belly DancingEvaluation of Ancient DanceCHAPTER 3 Tribal DanceKeralaBangladesh Tribal DanceAnlo-Ewe ethnic musicThe sunshine DanceABAKUATribes in existence todayCHAPTER 4 Development of DanceMuslim tranceThe Gypsy MovementShugendo and nomai DancePersian HeritageBlack DanceAustralian DanceCHAPTER 5 Effects of industrialisationAfricaChang es in Western SocietiesCHAPTER 1 Introduction1.1 Project AimsHistory shows that bounce was utilize as an demeanor of how our ancestors would communicate with the divine. It was apply as a fundamental berth of life in healing, worship, family and connection to the natural environment. The use of dancing in religious and magical gatherings is probably older than its use for recreation and entertainment. inquiry has shown through ancient archaeological findings how leap was an essential part of everyday life. It was only when industrialisation and urbanisation emerged did it now became a commercial form of communication.The aim of this project is to investigate how spring was utilize as a method of communication throughout biblical societies, to this present day using primitive and tribal communities as examples. This project explores the news report of dance from ancient to modem and how dance has changed dramatic bothy due to industrialisation, highlighting whether eith er of these tribal dances are still in existence today, died or have been alter with clubhouse1.2 ObjectivesIntroduction to the meaning of dance in history and how it has changed through modernisation. Look into ancient tribal societies and how they lived their lives.A look into biblical societies, how dancing was utilise as an expression of joy, thanksgiving and enhancing their relationship with the divine.Provide information on how primitive and tribal communities used dance as a spiritual method to connect with the natural environment.The foundation of modern dance and whether any of it has derived from old tribal set apart dance that related to the communication of the divine.How the natural form of dance used for communicating with the natural environment has been lost due to industrialisation becoming a commercial form of communicationFin bothy, a conclusion of whether dance in its natural form still exists in some parts of the world and how its being preserved through com mercialisation,CHAPTER 2HISTORY OF DANCE2.1 DanceDance can be described as artistic form of non communication or to move in a g take to the woodsful or cadenced way. Its origins are lost in prehistoric times, but, from the study of many another(prenominal) primitive tribes and ancient cultures, both men and women danced as a form of spiritual run through intertwining the environment and the divine.History shows that there are two types of dances that evolved as cultures developed Social dance and spiritual dance. Social dances are those used on cause that celebrated have got and commemorated deaths whilst magical or religious dances were used as an active worship to communicate with the Gods as well as to retrieve the sick. In religious dance, the medicine men of primitive cultures were believed to have powers that invoked the assistance of a God and were both feared, respected and were considered by many to be the first choreographers, or composers of formal dances.2.2. Bibli cal danceThe bible is know as the sacred writings of the Christian religion which tells the faith and history of ancient Israel. It dates back many centuries ago and is believed to be the eldest book that dictates how the first human beings from this world lived their lives.In this book, dance is said to play a prominent role in communication and the expression of emotions to the divine. The bible was originally written in Hebrew, Greek and some bits of Aramaic language which resembles Hebrew. Some of the original Hebrew words in the Old Testament were kheel or khool meaning to twist or writhe, raw-kad meaning to jump or stamp and kaw-rar meaning to whirl. In the New Testament, the Greek confines kheh-om-ahee means a circular motion. Like other historic religions, dancing was used to communicate with the divineMany biblical passages show how the commonwealth of Israel danced as expressions of satisfaction, gratitude, and praise for the higher beingLadies dancing in the vineyard to celebrate the yearly festival Judges 2121-23Jephtahs daughter dancing and playacting the tambourine judges -1134Miriam led dancing and singing and praise to the lord Exodus 1520-21David danced in front the ark of the lord to honour the LordKing David dancing and start around in his sacred dance 2 Samuel 614-23The bible emphasises dancing only to be used as a religious rite that was to be practiced for joyful occasions, national feasts and victorious battles. Males and females usually danced separately, not as form of courtship which is now seen in the modern society. whatever form of dance not used for the glorification of the high being was regarded sinful. The only records in the bible of dancing for social entertainment were those of ungodly families who spent their time in luxury whos end was believed to eventually come to a sudden destruction (Job 1111-13) and the dancing of Herodians which led to the murder of fundament the Baptist. (Matthew 1411) Hebrew words tha t have meanings related to physical movement were translated into English as rejoice.Every instance of dancing in the bible that was congenial was d single in worship and in praise to the God of Israel. It was a way to express the emotions and keep in contact with the divine one.2.3 Ancient EgyptAncient Egypt was the birth place of one of the worlds first civilisations. This advanced culture rose 5,000 years ago. It thrived for over 2,000 years and so became one of the yearlong lasting civilizations in history.Dance was an essential part in ancient Egyptian culture. According to Wendy Burk, 1 it evolved from the simple rituals used by hunters to find their prey. Performing the dances was believed to function in later hunts. A leader, called a priest-dancer, was responsible for seeing that the dances were performed correctly so that the hunt would be successful.Eventually these dances were separated from their ritual and became an art of their own. This increase paralleled the em ergence of Osiris as Egyptians most important God. He was the symbol of a more developed civilisation on Earth, and belief in him guaranteed everlasting life. Dance was a crucial element in the festivals held for Osiris. These occurred throughout the yearin the summer, for instance, when the river Nile began to rise and the corn was ripening, and in the fall on only souls nightthe ancient ancestor of Halloween. Egyptian art shows that Men and women never danced together, and the most general scenes depict groups of female dancers were often performing in pairs.Dancing at bottom the ancient Egyptian culture could be spontaneous as were orchestrated for religious festivalsAll the people of all the dwellings of the court heard (of the investiture of Hatshepsut) they came, their mouths rejoicing, they proclaimed (it) beyond everything, dwelling on dwelling therein was announcing (it) in his name soldiers on soldiers , they leaped and they danced for the double joy in their police wa gon.James Henry meet Ancient Records of Egypt, Part Two, 238As true in most primitive cultures, unison was a part of these celebrations but not as important as the dancing itself. Egyptians had developed stringed, wind and percussion instruments as well as different sorts of whistle and harms in order to communicate with their Gods.2.4 Ancient Greek mythologyResearch shows that dance was used by the Greeks to honour their Gods and therefore used it for religious, friendship and worshiping ceremonies. They believed the Gods offered this gift to some selected righteouss only who in return taught the dancing to their fellow men. The following exerts that talks about the origins of dance comes from H.B. Cothherhills book on Ancient Greece whos extensive research talks about the origins of dance in ancient Greece.Every fifth year the birth of the twin deities was celebrated with magnificence, amidst a great concourse, vividly described in the ancient hymn to Apollo hither gather the long-robed Ionians with their children and chaste wives. They wrestle, they dance they sing in memory of the God. He who saw them would say they were immortal and ageless, so much grace and charm Ancient Greece A sketch of its Art, Literature and philosophyBook by H.B Cotterill, Goethe, Milton, Virgil Frederick A. Stokes Company, 1913In the classic Greek song, Apollo, another one of the Gods who is son to Zeus is regarded as the dancer. Zeus is regarded as the the God of medicine, music and poetry. In a Greek line Zeus himself is represented as dancing. In an ancient province in Greece known as Sparta, Apollo was worshipped through the Gymnopaedia festivals and celebrations. They were performed by young boys, mature men and old men who focused on performing in a very honor fashion.As well as for religious ceremonies, dance was excessively used for education. It was thought to promote physical health and encourage education positively. Aristotle, a illustrious philosopher in Gre ek history, born in Greece (384-322) B.C, studied philosophy, taught that education should be a blend of music and gymnastic training in order to reform moral training. Socrates who also is an ancient philosopher in Greece said that dance should be taught even more widely than it already was. He said that those honouring the gods most attractively in dance were those who were the best in war he claimed that to sing and dance well was to be well educated. As with the Jewish festivals described in the bible, Greek dances were not based on the relationship between men and woman but were either performed either my males or by the females.2.5 The Christian eraAs the Christian faith grew, along came dramatic rituals to be used for prayer. It came along with the Latin mass were dance was included along with the music and drama. Performed were what was known as miracle plays, mystery plays and morality play that taught the Churchs lesson in a theatrical manner. It became a form of enterta inment rather that just part of a ritual practice. Both dance and song were used to communicate and express a full range of emotions.Other dances that evolved in the era were the leaf blade dances that were performed in Germany, Scotland and Western Europe. This was most likely due to the Vikings. Sword dances link the swords to form a pattern or lock and in some dances a man enacts a ritual beheading.2.6 Oriental dancingIn various parts of Asia, traditions of dance date back to many thousands of years. Most theatrical dance forms of Asia were performed originally as parts of religious worship. Many folk dances also developed in Asia, but modern social dances reflect western influences. In some Asian dances, slight movements of the upper body, especially facial expressions and hand gestures communicate the message of dance. Many dances describe through gesture a historical event, a legend or a myth.One particular dance in the Hindu religion that showed expression of spirituality a nd deep commitment to the environment is known as the Bharata Natayam. This dance was originally performed in the temples of India and combines rhythmically complicated dancing with Hindu legends told in a song.The dance has been describedan offering of one self to the divine used by the devotee to connect with the supremeVasanthi Srinivasan Teacher of the Bharata NatayamThis particular type of dance dates back to second century AD., and was performed by young women who were offered to the Gods of the temple. According to Vasanthi Srinivasan, this type of dance fell into dispute with Islamic law which came about as invasions from the Muslim community who outlawed it. The Bharata Natayam was originally used to pay homage to the Gods but as a result of invasions, it now emerged as a state art form and has never left the hearts and minds of the Hindu people. 2Despite the modernisation of the Bharata Natayam, the dance still shows its dedication and honour to the natural environment and divine in its movement.Before the dance starts, the earth on which it is to be performed is sanctified. And since dance is like trampling on the earth, the dancer asks permission of the mother earth to trample on her. In this way, the dance bears similarities to other indigen and indigenous dances. The dancer dances in her bare feet out of respect for mother earth.The Bharata Natayam is a narrative type of dance. The dancer uses hand and body gestures put to music to tell a story. The stories are traditional ones based on nature and human emotion. There are two primary texts from which the stories are drawn the Mahabharata and the Ramayana. The Mahabharata is about two fighting cousins, similar to the Greek Iliad. The one who appends about resolution is the Lord Krishna. The Gita, a special chapter in the Mahabharata representing the song of the Lord, is an elaboration of a moral code.Mei-Lin StichburyDance in the Hindu scriptures show how the manifestation of the whole universe was brought into existence by the dance of the supreme dance Nataraja. It is part of a sacred temple ritual were they pay homage to the divine. The temple dance had now evolved to what is known as the Hindu classical dance however as shown in the Bharata Natayam, still preserves many ritualistic ideology of Hindu worship.ChinaThe Sun Chia Chai one of the first most significant forms of Dance found in ancient China. Archaeological findings show pictures of dancers that were in the middle of a mimetic process connected to their hunting. Early writings show how dancing was incorporated within every aspect of Chinese culture since the beginning of civilization.As described by Yaron Moargolin, many can still feel the spirit of the ancient dances.In those, the dancers describe the course of the stars in the sky and bring the idea of heaven. In the dance known as the yangoo we can see the great movements of the dancers hands and legs which express the admiration to the universe. Those mime tic expressions has developed during the passing years and become an important part of everyday life in china. The dance was inspired by everyday relations between the regular Chinese man and his emperor, his friends or his body. It became very physical and after a while the classic dance came out of this. Until now, we saw only the happiness and joy in the ancient dances, but there were also bad feelings as fear and evil, which were expressed through dances. It was a war inspiration.http//www.israeldance.co.il/danceBy Yaron MargolinAncient paintings and pottery show that there are believed to have been two types of dances that emerged, one being the military dance, this dance is highlighted with dancers holding their sticks full of feathers. There were also amour, flags, hunting and fishing equipments that were used in the dance. The second kind of dance was the religious dance to communicate with the terrene surroundings and to honour the environment. These worship dances were be lieved to have been developed through hunting. 32.5 Ancient Belly DancingBelly dancing is a very ancient form of dancing. It retains its connections to the cycles of nature, the celebrations of fertility and light. It started out just as the many other historic dances began, a religious rite, it then evolved into folk art and through modernisation turned into a form of lascivious and entertainment. Belly dance is identified by swaying hips, undulating torso and articulated isolations employed in a range of dynamic and ruttish expressions. The focus is on isolated movements of individual parts of the body with little notice given to footsteps.During its history, belly dancing was performed as a separate dance between the sexes. To them, women were the goddesses who created the mystery of life through their bodies. The rolling of the stomach imitates birthing contractions and the kneeling of the floor is similar to how women of more earthly, primitive cultures would squat to give bi rth rather than lying on their backs in a hospital bed 42.7 Evaluation of Ancient DanceDancing was sacred to the people who performed these acts. It was mainly used in worship rites. and served as a meditating force between people and the world of Gods. Prehistoric people made up religious dancing to gain favour of their Gods. In many of these cultures, dancing provided on of the most effective and personal methods of communication. It was used to express feelings such as joy, anger or happiness without saying a wordCHAPTER 3 TRIBAL DANCEA tribe can be described as a unit of socio-political cheek consisting of a number of families, clans or other groups who share a common ancestry and culture and among whom leadership is typically formalized or neither permanent. For many tribes, dancing was very much their way of life, where each tribe has its own distinctive dance traditions that were interwoven with life. In some secret societies in Africa, a special initiation dance is known on ly to its members. When new members learn the dance, it represents their acceptance into the group.This chapter explores how tribes used dancing as an effective way of communication and whether any of these tribes still exist in our society today or have been lost due to the forces of industrialisation and modernisation.3.1 KeralaKerala is now known as a favorite holiday resort state in India, however early archaeologist findings show that the first citizens of Kerala were hunter-gathers. These people still inhabit the mountains of southern Indians today. The next race of people in Kerala is believed to be the Austriches. The Austric people of Kerala are of the same stock as the present-day Australian Aborigines. They were the people who laid the foundation of Indian civilizations. They also introduced snake-worship in Kerala. Traces of such worship and ancient rites have been found among the Aboriginal tribes of Australia. Austric features can still be seen fairly and clearly amon g the people of Kerala todayThe tribal inhabitants of Kerala are believed to be about two hundred thousand years old. There are roughly about 35 different types of tribal chiefs among them. Centuries have failed to change them completely. They have been described asA unique example of communities in isolated existence, still preserving their life, customers and manners almost untarnished by the go on waves of urban civilization. Though adapted to different dialects and customs, their artistic expression evidently reflects the distinct, secluded and primitive social structure and nature of people and it still survives as virile as state as ever in the tribal hamlets of the hilly tracts.http//www.kalakeralam.com/visual/tribaldance00.htmThe tribes of Kerala have its own distinct dance traditions, like all tribal arts the dancing is the most direct expression of the innermost spirit. One type of ritual dance performed by is known as the Gadhika. The executing can be done as a ritual f or having the safe delivery of a child. It begins with the principle performer invoking Lord Shiva for his help to cure the patients. Central to the belief is that a person falls sick when the Gods are angry. The participants of the dance involve both sexes whose function is to welcome both the Gods and Goddesses.3.2 Bangladesh tribal danceTribal dance in Bangladesh regions were based on their customs and beliefs. Before they will go on a hunt, hunters would draw pictures of their prey and dance in a body imitating a hunt. The hunter for example will dance around his prey and even at times donned the fur of his prey. With the evolution of society, human activities have undergone many changes resulting in different dance styles. Tribes in Bangladesh that still exist include the Santals, Oraons, Murongs and Chakmas. They live in the hilly regions of Bangladesh and although some changes have interpreted place in the livelihood and religious beliefs they still tend to follow their ances tors in various religious and cultural festivals.The Garos tribe perform their dance through what is known as a Nokma, 5 which is pleasing to the leader of the community. The dance is intended to express joy. A dance known as jariyali is also quite common in this region. The technique of picking fruits from the trees has been converted into a dance by the Garos. Dances are even based on the daily lives of pigeons. Thus, one dance shows how pigeons gather in their food, feed and fondle each other.The Chakmas are known to celebrate a religious fair called the Mahamuni. At the beginning of the festival the statue of Mahamuni (the great sage) Buddha is placed at the temple. Then the young men and women perform together in a dance which is inspired by deep devotion. In addition, dances are performed by Chakmas 6 to have a great harvest and rainfall, and sometimes just for entertainment. The dance arranged for rainfall is participated not only by young people, but also by the older memb ers of the community who come forward with full pitchers to spray water on the young onesA dance popular by the Oraon tribe is the karam dance which is performed on the occasion of planting and harvesting. Its possible for this dance to last for a number of days and nights. Also the jhuma dance is performed for harvesting and the increase harvest-festival of crops. It is a unique and integral part of their social life. It begins with the dancers paying tributes to the god of crops with the dancers raising their hands and kneeling down to express their love and devotion to the Gods and Goddesses. 7 Through the dance they beseech the God to make them happy throughout the whole year to let them have better crops and to prevent them from various epidemics.Tribal dances for the Bangladesh people were traditionally performed without any stage, makeup room, lighting etc. They were mainly to pay homage to the Gods and communicate through the environment. The musical instruments used could merely be a pair of bamboos. Television and tourism have had an impact on tribal dancing, and stage, musical instruments, lightning and makeup have all become made more elaborate.3.1 Anlo-Ewe TribeThe Anlo Ewe tribe is based in the southern east of Ghana in Nigeria. They are believed to have settled there in the 15th century (1474). For this tribe, dance drumming is an integral part of community life and an important necessity in the pursuit of the collective destiny, perhaps essence of their shared experience. For the Anlo-Ewe Tribe everybody moldiness participate in dance. According to CK LadzekpoNon participation amounts to self excommunication from society as a whole and carries with it severe consequences in a similar manner as non performance of some civic obligations in other cultures of the world. The most severe penalty for non participation is to be denied a proper burial. Receiving a intimately burial is extremely important to the Anlo-Ewe. In contrast to other societies of the world that demonstrate the importance of having a good burial by buying funeral redress from commercial funeral homes, the participation of the Anlo-Ewe in the collective and shared experiences of the community is the only insurance towards receiving the proper burial. CK Ladzekpohttp//www.africaguide.com/culture/tribes/anlo_ewe.htmThis describes how essential it is for the Anlo-Ewe tribe to belong to a good dance group as way of communicating its social culture with other members. An old Anlo-Ewe proverb translates You should join a dance group before you die. Dances such as this are a non profit venture as seen in western society. 8 You dont receive monetary compensation in the manner that hired musicians or dancers receive.3.4 The Sun DanceOn of the most sacred ceremonies practiced by the north American Indians is known as the Sun dance. This ceremony was practiced by many different tribes but shared many things in common, such as dancing, singing, experience of visions , vows and for some tribes self torture. Those who participated in the dance would have believed to have a sense of well being, contentment and harmony with the environment. Animals such as buffalos and eagles were also incorporated in the ceremony to act as the communicator between man and the spirit.Common elements of the Sun Dance ceremony involves a pledger who makes a vow to perform the dance as a result of a dream or vision, a sweat lodge purification, the building of the Sun Dance lodge, smoking the sacred pipe, and the actual dance itselfParticipants dances while gazing at the sun and blowing eagle-bone whistles, while attached to the sacred pole by thongs and skewers through chest the muscles and pulled outwards until the muscles tore free. The original sun dance was an occasion when all the tribe would gather to reaffirm their basic belief about the universal and the supernatural through ceremonies, words and symbolic objects.The Native American Sun Dance Religion and cere mony Philip M. WhiteThe buffalo was the symbol of life, some attached the buffalos skull to their back. This form of self torture was considered highly honourable to the participants. The dance was a celebration of the generative power of the sun. It was important to their spirituality and a significant part of their life. It was only after intervention from the American government they ban the dance as it was seen insignificant to the new life of the west and they were repulsed by this new form of self torture inflicted. There were many who tried to bring the sun dance back to its original form and meaning but have not been successful.3.5 ABAKUA DanceThe term Abakua dance comes from a secret society in Cuba. The Abakua tradition relates back to the African slaves brought to Cuba in the 18th century. The Abakua society was founded in Havana Cuba by the Efik, a subgroup of the Ibibio tribe.Their dance consists of basic motives self expression and physical release. One of the most ba sic motives of dance is the expression and communication of emotion. These motive forces can be seen not only in the spontaneous skipping, stamping and jumping movements often performed in moments of intense emotions, but also in the more formalised movement of set dances such as tribal war dances of brisk folk dances. Yvonne Daniel (Rumba Dance and Social Change 1995, p36) describes the legacies in secret society coming from Africa being transported, replicated and transformed to a certain extent to fit the social environment of Cuba. Their dancing often re-enacts stories of mysterious beings who communicate through postures and gestures and the use of spirit masks. Here the emotions help generate emotions as well as communicate them through to others.The Abakua dance (founded October 2000 by Franke Martine) company trys to portray this in their performances. They are made up of both dancers and drummers, the percussion marking out of the rhythm helps intensify the emotion. Freque ntly the dancers take turns performing, and there is usually a great deal of informal communication among the members of the stage.3.6. The Tribes in existencePresent in our society today, there are a few tribes who keep their dance culture of paying homage to the Gods and divine. There are also some who use it as an aspect of healing and the preparation of a hunt. Despite all this, it does not seem to be an essential way of life as it was used during those times. Many have now been marked to entertain and impress the public.The next chapter will now attempt to investigate these chang

'The Unreliability of Multiple Narrative Voices in Geoffrey Chaucer\'s The Wife of Bath'

' there is no inquire that Geoffrey Chaucers The Canterbury bal matchlessys was scripted to pass along exquisite centre to issues that Chaucer turn overd exceedingly pertinent during the thirteenth century. The married adult female of Baths Prologue and Tale adjoin Chaucers qualification to defecate a controversial, humorous, and stimulant point of reference that be places happens to be a fair sex. The married woman is one of plainly lead pistillate storytellers in the Canterbury Tales, and she makes sure to progress a mark. With her witty scuttlebutt and office to chasten hands by means of stir in suppose to arise what she wants, she arrive ats a rattling comic, as to that extent virtual(prenominal) news report. The wife demonstrates first ideas of feministic handstation. Her prologue is signifi merchantmantly seven-day than her narrative and much(prenominal) long-range than all of the opposite pilgrims that Chaucer introduces. By big t he wife such a diminutive and thought evoke twaddle, Chaucer is gr consume the married woman to a greater extent core out than the early(a)(a) pilgrims. Her prologue leads readers to believe that she a woman that abuses the sacra man advocatet of pairing and just uses manpower at her leisure. Her tale on the other hand, displays a softer side exhibit readers that she does in fact withdraw moral philosophy regarding love. iodine cannot shorten how the married woman is in reality adapted to curb these hands. By relying on work force to furnish her bullion and straightaway marriages, she is proving that her necessitate to create her hold extremity is reprobate by her own phoney reality. Emulating the men in enunciate to flummox what she rightfully desires, can be compared to how men desire those in the Canterbury Tales, utilise power and treatment to baffle what they truly desire. though this mogul this rivalry of men is what makes the articulat io of the wife unreli able-bodied. be openly open approximately her intentions, beliefs and unapprehensive to verbalize her mind, she is able to detain her vista as a woman and the positions of other women, yet the existent actor of the tale, Geoffrey Chaucer includes elements in two the tale and prologue that force readers to forefront the reliableness of the Wif... '

'Biomechanics During a Long Jump'

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'The $4,000 Graduation Gift'

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