Social Impact Assessment free essay sample

Definition SIA first emerged in the 1970s in the U. S, as a way to assess the impacts on society of certain development schemes and projects before they go ahead for example, new roads, industrial facilities, mines, dams, ports, airports, and other infrastructure projects. It has been incorporated since into the formal planning and approval processes in several countries, in order to categorise and assess how major developments may affect populations, groups, and settlements. SIA is often carried out as part of, or in addition to, Environmental Impact Assessment, but it has not yet been as widely adopted as EIA in formal planning systems, often playing a minor role in combined environmental and social assessments. As to standard definition Social impact assessment includes the processes of analysing, monitoring and managing the intended and unintended social consequences, both positive and negative, of planned interventions (policies, programs, plans, projects) and any social change processes invoked by those interventions. We will write a custom essay sample on Social Impact Assessment or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Its primary purpose is to bring about a more sustainable and equitable biophysical and human environment. (International Association for Impact Assessment) A substantial academic literature has developed around the techniques and the application of SIA, and it is widely taught and practiced. Major consultancy firms offer SIA expertise (which could be offered to developers, governments, or campaign organisations). They, and individual skilled practitioners and academics are often called upon to produce SIA reports, particularly in advance of proposed new infrastructure projects. The academic backgrounds of SIA practitioners are diverse, but may include applied sociology, anthropology, geography, development studies, and planning. SIA overlaps substantially with the current interest in monitoring and evaluation (ME). ME is carried out after a project or development has gone ahead, to assess impacts and to see how well its goals were met. Evaluation is particularly important in the areas of 1. public policy, 2. health and education initiatives, and 3. international development projects more generally, whether conducted by governments, international donors, or NGOs. In all these sectors, there is a case for conducting SIA and evaluations at different stages. There is a growing concern that projects of all types (from large dams to the work of small rural development NGOs), are efficiently conducted, do not disadvantage local people, and do not generate negative social and environmental impacts. Increasingly, there is also a concern that non-experts and local people participate in the design and implementation of proposed developments or programmes. This can be achieved in the process of doing an SIA, through adopting a participatory and democratic research process.

Hamlet Essays (3814 words) - Characters In Hamlet, Free Essays

Hamlet Essays (3814 words) - Characters In Hamlet, Free Essays Hamlet The first part of this scene, between Polonius and Reynaldo, is not necessary to the plot of the play, and is often cut from performances. That's a shame, because it's lots of fun. Polonius thinks he is very wise, and Reynaldo, a sort of superior butler, knows otherwise. Polonius is sending money and notes (maybe more advice) to his son, Laertes, but he's suspicious about what Laertes might be up to. He seems to assume that if Laertes is fooling around, he will lie about it, so Polonius has a plan. His fetch of wit (2.1.38) is for Reynaldo to find some friends of Laertes, and say certain things about him, such as he's very wild, and see what the friends say. (Later, Hamlet, in trying to discover if the King is really guilty of murder, will use a similar device to discover the truth: He'll watch the King's reactions while something like the murder of King Hamlet is shown in a play.) Polonius is quite proud of his plan, because, as he says, Thus do we of wisdom and of reach, / With windlasses and with assays of bias, / By indirections find directions out (2.1.61-63). Of course, when Polonius mentions we of wisdom and of reach, he's thinking of himself, despite the fact that he takes too long to say all of this, forgets what he's saying, and contradicts himself. Reynaldo politely tolerates all of this, and goes about his business. Exit Reynaldo. Enter Ophelia: Just as Reynaldo leaves, Ophelia comes rushing in, badly frightened. Without warning, Hamlet has come into her closet (i.e., her study or sewing-room), seized her wrist, stared at her, sighed, and gone back out, all without saying a word. His clothes were unlaced and unbuttoned, and he had a look so piteous in purport / As if he had been loosed out of hell / To speak of horrors (2.1.79-81). It's interesting and puzzling that she should describe him very much as the Ghost might be described. However, Polonius isn't puzzled. He immediately jumps to the conclusion that This is the very ecstasy of love (2.1.99). He says that he is sorry he misjudged Hamlet, but he is most interested in rushing off to tell the King. Polonius' exit lines, This must be known; which, being kept close, might move / More grief to hide than hate to utter love (2.1.115-116), are not the clearest that Shakespeare ever wrote, but they need to be considered carefully. He apparently means that if he doesn't tell the King that Hamlet is crazy because Ophelia dumped him, there will be more trouble than if he does tell. This implies or assumes a couple of things. First, the King is very interested in finding out what is wrong with Hamlet. And, since this is the first time we've seen any sign of the antic disposition that Hamlet said he might put on, we may assume that the King hasn't seen any sign of it, either. Therefore, the antic disposition is probably not the reason for the King's interest in Hamlet's state of mind. We can guess that Claudius sees Hamlet as a potential political rival, and that Claudius senses danger in Hamlet's continued mourning for his father. Second, the phrase hate to utter love means that Claudius will hate to hear that the daughter of his close advisor has a relationship with Hamlet. This might lead us to guess that Polonius' realthough unstatedreason for putting a stop to the relationship was to make sure that he was on the right side: the King's. Summary of Act 2, Scene 2: The King tells Rosencrantz and Guildenstern to investigate Hamlet's madness . . . Polonius's theory of Hamlet's madness . . . Polonius examines Hamlet . . . Rosencrantz and Guildenstern examine Hamlet . . . The players arrive . . . Hamlet's second soliloquy. Enter King and Queen, Rosencrantz and Guildenstern. King: Welcome, dear Rosencrantz and Guildenstern (2.2.1). Exeunt Rosencrantz and Guildenstern. Enter Polonius. Polonius: I have found / The very cause of Hamlet's lunacy (2.2.48-49). Enter Ambassadors [Voltemand and Cornelius]. King: Well, we shall sift him (2.2.58). Exeunt Ambassadors [Voltemand and Cornelius]. Polonius: My liege, and madam, to expostulate (2.2.86). Enter Hamlet.

How Physics Works and Why You We Study It

How Physics Works and Why You We Study It Physics is the scientific study of matter and energy and how they interact with each other.  This energy can take the form of motion, light, electricity, radiation, gravity - just about anything, honestly. Physics deals with matter on scales ranging from sub-atomic particles (i.e. the particles that make up the atom and the particles that make up those particles) to stars and even entire galaxies. How Physics Works As an experimental science, physics utilizes the scientific method to formulate and test hypotheses that are based on observation of the natural world. The goal of physics is to use the results of these experiments to formulate scientific laws, usually expressed in the language of mathematics, which can then be used to predict other phenomena. When you talk about theoretical physics, you are speaking of the area of physics that is focused on developing these laws and using them to extrapolate into new predictions. These predictions from theoretical physicists then create new questions that experimental physicists then develop experiments to test. In this way, the theoretical and experimental components of physics (and science in general) interact with each other and push each other forward to develop new areas of knowledge. The Role of Physics in Other Fields of Science In a broader sense, physics can be seen as the most fundamental of the natural sciences. Chemistry, for example, can be viewed as a complex application of physics, as it focuses on the interaction of energy and matter in chemical systems. We also know that biology is, at its heart, an application of chemical properties in living things, which means that it is also, ultimately, ruled by the physical laws. Of course, we dont think of these other fields as part of physics. When we investigate something scientifically, we look for patterns at the scale that is most appropriate. Though every living thing is acting in a way that is fundamentally driven by the particles of which it is composed, trying to explain an entire ecosystem in terms of the behavior of fundamental particles would be diving into an unhelpful level of detail. Even when looking at the behavior of a liquid, we look in general at the properties of the fluid as a whole through fluid dynamics, rather than paying particular attention to the behavior of the individual particles.   Major Concepts in Physics Because physics covers so much area, it is divided into several specific fields of study, such as electronics, quantum physics, astronomy, and biophysics. Why Is Physics (Or Any Science) Important? Physics includes the study of astronomy, and in many ways, astronomy was humanitys first organized field of science. Ancient peoples looked to the stars and recognized patterns there, then began using mathematical precision to make predictions about what would happen in the heavens based on those patterns. Whatever flaws there were in these specific predictions, the method of trying to understand the unknown was a worthy one. Trying to understand the unknown is still a central problem in human life. Despite all of our advancements in science and technology, being a human being means that you are able to understand some things and also that there are things you do not understand. Science teaches you a methodology for approaching the unknown and asking questions that get to the heart of what is unknown and how to make it known. Physics, in particular, focuses on some of the most fundamental of questions about our physical universe. Pretty much the only more fundamental questions that could be asked fall in the philosophical realm of metaphysics (named for being literally beyond physics), but the problem is that these questions are so fundamental that many of the questions in the metaphysical realm remain unresolved even after centuries or millennia of inquiry by most of historys greatest minds. Physics, on the other hand, has resolved many fundamental issues, even though those resolutions tend to open up whole new types of questions. For more on this subject, check out Why Study Physics? (adapted, with permission, from the book Why Science? by James Trefil).

The Concept of the Ecological Footprint Assignment

The Concept of the Ecological Footprint - Assignment Example At the same time, communities and society need to grow in their concern and understanding about the environment while providing more access to resources that provide sustainability and lower numbers in ecological footprints. There are several concepts and factors that are attributed to the ecological footprint. The main concept is based on the behaviors, social expectations, and trends that are within a culture. The amount of knowledge that one has about the environment also creates a different approach to the ecological footprint that is used. The first factor that determines an ecological footprint is based on the capacity that a human has to use different types of resources and how this directly impacts the environment. The main concept that has to be looked into is based on the amount of resource consumption that an individual uses per year. As economic growth continues to emerge and as rising material standards rise in demand are also problems with ecological deterioration. The more in which one demands to have specific resources available, the more it contributes to environmental changes as a use of resources on the planet (Wackernagel, Rees, 1996). Even though it is required that each individual uses a specific amount of resources, there is also a rising concern with the way in which these resources are impacting the environment. If the ecological resources that are available continue to rise, then it will create unsustainable communities. The first places that are affected are urban settings, which require substantial resources to work with agriculture and to produce resources for different nations. If this increases, then the percentage of resources needed also increase. At the same time, the environmental needs don’t match the number of resources that are needed within a community.  

Development of a Strategy for the College of Business Administration Research Paper

Development of a Strategy for the College of Business Administration - Research Paper Example The paper tells that the authorities of the Arizona State University (ASU) led by its President have declared that their primary objective is to establish the institution as the ideal representative of an American University belonging to the modern era. The institution conducts majority of its educational endeavors to accomplish the three main objectives, which has been enumerated in the University’s Plan documents. ASU’s main objective is to provide higher education to the maximum number of US students that it can accommodate. The University makes its students undergo a standardized curriculum in their respective subjects and also encourages them to pursue research on their own. Finally, the institution ensures that all its academic endeavors are conducted in a way so as to improve the economic, social and cultural welfare of the surrounding social community. These have been identified as the vision of the ASU. The vision statements of the University reflect the inhere nt objectives of the institution. The statements can be further analyzed to provide some useful insight into the ASU authorities’ long-term goals. Most of the elite higher educational institutions have always set very high standards for the students aspiring to secure admission in them. However, the objectives of the ASU have been stated to be quite different in this respect. Instead of aiming to exclude the undeserving students, the University always looks to include the maximum number of students under its educational programs. ... The University makes its students undergo a standardized curriculum in their respective subjects and also encourages them to pursue research on their own. Finally, the institution ensures that all its academic endeavors are conducted in a way so as to improve the economic, social and cultural welfare of the surrounding social community. These have been identified as the vision of the ASU (ASU Vision and Goals, 2011). The vision statements of the University reflect the inherent objectives of the institution. The statements can be further analyzed to provide some useful insight into the ASU authorities’ long-term goals. Most of the elite higher educational institutions have always set very high standards for the students aspiring to secure admission in them. However, the objectives of the ASU have been stated to be quite different in this respect. Instead of aiming to exclude the undeserving students, the University always looks to include the maximum number of students under it s educational programs. Simultaneously, ASU has also concentrated in providing these students with a high standard of higher education. Therefore, the institution has been successful in achieving the twin objectives of making higher education accessible to a larger population of students, as well as securing a good reputation regarding the standard of education offered (ASU Vision and Goals, 2011). The ASU has also declared certain additional aims and objectives which it plans to implement by the year 2012. One such objective is to become a ‘National Comprehensive University’ by the specified timeline. The institution has set its sights in becoming the leading educational center for various scientific disciplines which also

Cebu Philippines - Queen City of the South Essay Example for Free

Cebu Philippines Queen City of the South Essay Cebu is one of the most developed provinces in the Philippines and the main center of industry, commerce, trade and education in the central and southern parts of the archipelago. Cebu-City Cebu-City is also called as the Queen City of the South and has become one of the great tourist destinations in the Philippines. It is the capital and the main city of the island of Cebu and one of the oldest cities of the country Cebu, aside from being a growing city also provides a great quality of life and relaxed atmosphere within a tropical paradise. The people of Cebu The people living in Cebu speak Cebuano but can also speak Tagalog and English. So its easy for you to communicate with them. Cebus people are open minded towards foreigners, hospitable, patient and very friendly. Tourism Holidaymakers come from all over the world to enjoy the long stretches of white sand beaches and clear turquoise waters. The beach resorts of Cebu are unrivaled in the world. Nature Unlike the barren mountainous part of the island, the coastal zones are extraordinarily fertile. Maize, coconuts, bananas und a lot of other fruits grow here, as do the world famos Philippine mangoes. Luxurious vegetation which could not be more tropical anywhere, and countles rivers and lakes form the bizarre, dreamy, sublime landscape of the island. Fiesta Sinulog St. Nino de Cebu Festival Philippines The big annual attraction in Cebu City is the Sinulog Festival,held every third Sunday in January. The Sinulog is Cebus biggest and showiest fiesta in honor of the Infant Jesus or Seà ±or Santo Nià ±o. To the sound of the drums the dance moves two steps forward and one step backward. The 9-day fiesta celebration of sinulog in honor of Santo Nino starts on a Saturday followed by the grand street parade on the next day. The exact route varies every year as the festival grows. Visit www.sinulog.ph for more information. Hotels in Cebu ara usually full during sinulog. Before His grand day the image of the Child Jasus will be leaving His home in the Basilica del Santo Nino and will be stay with His foster father in the St. Joseph Parish in Mandaue City for a day and a night. After these stay with His father, He will be voyaging the way to His mother in Lapu-Lapu. In a glas case decorated with blossoming flowers the Holy Child Jesus will be carried by a spanish galleon toward His destination. The exact route varies every year as the festival grows. Visit www.sinulog.ph for more information. Every barrio and barangay trains its school children for months. And the boys on these days? Its not easy for them to come in the picture. Origin | Page 1 of 3 Sinulog is a dance ritual in honor of the miraculous image of the Santo Nino. The dance moves to the sound of the drums and this resembles the current (Sinulog) of what was then known as Cebus Pahina River. Thus, in Cebuano, they say its Sinulog. More than just the meaning of the word is the significance of the dance. Historians now say that Sinulog, which is of pagan origin, is the link between the countrys pagan past and its Christian present. Lets trace its history. Historical accounts say that before Portuguese navigator Ferdinand Magellan came to Cebu on April 7, 1521 to plant the cross on its shore and claim the country for the King of Spain, Sinulog was already danced by the natives in honor of their wooden idols and anitos. Then Magellan came and introduced Christianity. He gave the Santo Nino (image of the Child Jesus) as baptismal gift to Hara Amihan, wife of Cebus Rajah Humabon who was later named Queen Juana. At that time, not only the rulers were baptized but also about 800 of their subjects. Unfortunately, however, shortly after the conversion, Magellan went into a reckless adventure by fighting the reigning ruler of Mactan, Rajah Lapulapu, with only a handful of men. He died in the encounter. That was on April 27, 1521. The remnants of Magellans men were however able to return to Spain to report the incident and the possibility of conquest. It took 44 years before a new group came and started the formal Christianization of the islands. Miguel Lopez de Legaspi arrived in Cebu on April 28, 1565. His ships bombarded the village and in one of the burning huts, one of his soldiers named Juan Camus found inside a wooden box the image of the Santo Nino lying side by side with native idols. Historians now say that during the 44 years between the coming of Magellan and Legaspi, the natives continued to dance the Sinulog. This time however, they danced it no longer to worship their native idols but a sign of reverence to the Santo Nino which is now enshrined at the San Agustin Church ( renamed Basilica Minore del Santo Nino). Of course, through the years since 1521, the dance was a small ritual danced by a few in front of wooden idols or before the Santo Nino. In fact, at the Santo Nino Church where the image is consecrated, only the candle vendors could be seen dancing the Sinulog and making offerings. During the Santo Nino fiesta which falls on the third Sunday of January, children dressed moro-moro costumes also dance the Sinulog. This was really no big event for Cebu City. In 1980, however, David S. Odilao Jr., then Regional Director of the Ministry of Sports and Youth Development (MYSD), organized the first ever Sinulog parade. He invited the physical education teachers for a meeting to discuss the organization of a Sinulog street dance parade. Nang Titang Diola of Mabolo was invited to give a demonstration at the Cebu Doctors College. The steps were analyzed and further enhanced by steps used by the candle vendors who performed in front of the church– The Basilica del Sto. Nià ±o. With seven schools and universities, the physical education teachers spearheaded the first Sinulog Street Dance Parade. With financial support from then MYSD Regional Director David Odilao and Department of Education Culture and Sports, the schools were given an era to represent the history of Cebu from the primitive times to the present. Member schools of the Cebu Physical Education Association the University of San Carlos, Southwestern University, University of San Jose-Recoletos, University of Cebu, University of Southern Philippines, Cebu Institute of Technology and Cebu Doctors University. The street dance parade started from the Plaza Independencia and caught the imagination of the City of Cebu, which then thought of making the Sinulog a festival that would rival other festivals being held yearly in the country. Thus, under the direction of Cebu City Mayor Florentino S. Solon and through the help of Manuel S. Satorre Jr., the late Juan B. Aquino Jr., also late Xavier Ledesma, Robert Grimalt and Antonio R. Aseniero Jr., Odilao turned over the Sinulog project to the Cebu City Hstorical Committee under Kagawad Jesus B. Garcia Jr. through Garcias committee, the Sinulog organization came into being. The first task of the organizing committee was how to conceptualize the festival and make it a big event. The committee then came up with the idea of having a Sinulog logo that would identify the event yearly if it were to be institutionalized. The group didnt however want to use the Santo Nino image itself because this would have been a sacrilege. And it had to look for something that would identify the project. This was the coat of arms of the Santo Nino, which is quite visible as they are being embossed in the benches, architecture and banners of the old San Agustin Church. The coat of arms of the Santo Nino bears a two-headed hawk, the mark of the House of Hapsburg (Hamburg) in Europe which then ruled most of the known world from the 15th century to 20th century. Spain was under the Hapsburg dynasty when it sent the expeditions out across the globe to spread the Faith and expand the influence of the dynastic house to be unknown lands beyond the oceans. The royal origin of the Hapsburg started with the ruling family on Austria in 1276 and for centuries until the 20th century the house rule most of the kingdoms in Europe. The Hapsburg established the Holy Roman Empire in 14552 and it was at the height of their power under Charles 1 of Spain (who was also Holy Roman Emperor Known as Charles V1) the first expedition under Ferdinand Magellan which discovered the Philippines for Spain was sent initially to look for the Spice Island. His son, Philip 11 who ruled Spain for 42 years from 1556, sent Legaspi the second expedition under Miguel Lopez de Legaspi. In fact, the Hapsburg rulers continued to hold power until 1700 not only in Spain but also in the colonies under the Spanish regime while the Austrian line of the Hapsburg dynasty also ruled Central Europe until about the same time. Thus, the Hapsburg emblem, now the coat of arms of the Santo Nino, was influential in many kingdoms in that time. The two-headed hawk emblem was in some of the banners brought by Magellans men to Cebu settlement in 1521. The same emblem was carried all the way from that time, through the Legaspi expedition of 44 years after Magellan and the others that would come to the country in those days such as Loaisa, Saavedra and the Villalobos expeditions. The emblem of the two-headed hawk at the peak of the power of the Hapsburg dynasty represented the twin purpose of the House, which was to stand as Champion of Catholicism and Defender of the Faith. With the background, the Sinulog committee used a native warriors shield on whose face is imprinted the coat of arms of the House of Hapsburg that now represents the Sinulog logo as interpreted by Ms Olive Templa, who coincidentally is a Cebuana. The native shield figure symbolizes the countrys continued resistance to colonization. It speaks of the Filipinos readiness to defend the country from all forms of foreign incursion and to resist any move that may endanger the countrys self-determination. The coat of arms of the Santo Nino on the face of the shield on the other hand, traditionally symbolizes the countrys acceptance of Christianity as European rulers brought it to the settlements in 1521. Sinulog 81 was then organized. Practically all sectors in the Cebuano community got involved. To distinguish the festival from the popular Ati-atihan Festival in Aklan, the organizers decided to use the parade to depict the history of the Sinulog which, as had been said, is the dance, which links the countrys pagan past and Christian present. Seven floats were created to depict seven different periods of history. Dancers wearing costumes depicting the periods followed each float. They all danced the same beat. The Sinulog parade started at 1 P.M. at the Cebu Provincial Capitol and ended about past midnight at the Fort San Pedro-Plaza Independencia area. And the show continued until the wee hours of the morning. To the credit of the Sinulog Foundation prime movers, particularly Executive Director Juan Dodong Aquino, Jr. the Sinulog Festival always jazzes up every year or so with new features, all meant to invite wider participation. Theres always something in there for everyone, be he a participant or spectator, be she a verbalist or visualist, an artist or symbolist. Government agencies, the private sector, commercial and industrial establishments, academic institutions and barangays can pit their skills in making float, the paper mache higantes on route arches, on-site decors, fluvial contests and photography. Organizations could also compete in discovering pulchritude via the Miss Sinulog 88 now known as Ms. Cebu which was eventually taken as an annual project of the Cebu City Tourism Commission. The quality of participation definitely gets better year after year. In 1983, the Sinulog project was still relatively new. Naturally, it had its complement of dents and scrapes, among which were participants on floats and on the streets wearing highly inappropriate and outspoken costumes. Wisened by that, the judges thereafter fine-tuned the qualifications to avert any form of irreverence. Irrelevance, too, was pre-empted. In the first five years the contingents also included guests who, as the afternoon drew and grew, reveled too much after having one too many. Also kibitizers weaved themselves through, sometimes against, the flow, smearing black paint on the spectators. The former have been weeded out of the parade, and the latter are thinning out in number. An improvised detention cell right smack by the roadside has been an effective deterrent. n the early years, Sinulog the ritual and the beat was a total strangers to young and new participants. Too often, it was mistaken for Aklans Ati-Atihan, complete with painted faces and war-like, martial beat. Too often, therefore, many a would-be winner, while beautiful in execution and precision, eventually got sidelined by such criteria as relevance and over-all impact. To prevent repetitions of such sorry instances, Sinulog workshops and demonstrations have been conducted annually thru the help of the Cultural Center of the Philippines, the National Commission Culure and the Arts (NCCA) and the Philippine Folk Dacne Society. Greatly instrumental in this activity is Ms.Dolores Suzara, another mainstay Sinulog judge, and P.E. instructor/choreographer. The incidences of misplaced contingents have definitely waned since then. For the first five years, judging was a test of true grit lasting 20 hours. So that the contest could begin, judges had to be up with the birds. And so that the results could officially sign for the next days news, the judges had to stay up until 3 or 4 in the morning, bird or no bird. But all judges complained not. They, too, paid homage to the Santo Nià ±o in ways requested of us. The entry of TMXs Engr. Rogelio Q. Lim and naturally, technology introduced system and speed in results identification breathe better. In 1988, the plum prize for first prize winners in the parade participation was only P12,000.00. In the year 2005, it has risen to P500,000. Grand total is close to P8,000,000.00. Contest participants used to be purely from Cebu City. For about two decades now, the Festival has brought forth dramatic performances (and eventual winners) from all over the country, such as Surigao City, San Carlos City, Southern Leyte, Agusan del Sur, Camiguin, Iligan City , Tangub City , Tacloban, Ilo-ilo, Paranaque City, Naga City, Masbate, Sultan Kudarat , Iligan, Butuan among others. Prior to 1986, spectators came from Cebu City and province. Since the Balik-Cebu program in 1986, however, creating direct Cebu-San Francisco flights, the festival has packed in a million pilgrims and thousands of overseas visitors. With the present set up of the Sinulog Foundation Inc. introduced new contest categories such as the search for the Festival Queen (Sinulog lead dancer), the Puppeteers category, Visual Merchandising Contest (malls and department stores), Photo Contest , the Sinulog Short Film Festivals, the See Cebu on Carousel , huge lighted billboards which features various tourism and historical sites in Cebu displayed along the Carousel parade route. . The Foundation also commissioned artists to come up with a distinct Sinulog music, to date, the Foundation has produced varied Sinulog music, from the traditional beat, to techno funky beat and the overture of Sinulog (music provided by the Philippine Peace Philharmonic orchestra). For the past three years, since 2006, the Sinulog Grand parade can now be seen live in international audiences thru live TV broadcast and Webcast, reaching out as far as US mainland, Australia , some parts in Europe and some parts in Asia. Website, sinulog.ph has also been updated regularly and promotional videos uploaded in Youtube and internet. At present the word Sinulog and the logo is now patented and registered in the Intellectual Property Office, the first ever granted to a Festival. Crowd control has been the Sinulog organizers perennial headache. Varied, tried and tested, the approach and strategies have so far been elusive, however. And yet, this could be the dark side of the moon, the light side being that as the crowd swells year after year by millions, the Sinulog parade and activities became bigger and better. This made Sinulog the countrys biggest and grandest cultural festival. What began as a revival of an old dance brought government, business establishments, schools, pilgrims, artists and private individual together like never before. The attempt to enhance cultural awareness gave the Cebuanos a shared passion, a collective identity. In the end the Sinulog did give Cebu a culure. And a name. Pit Senyor! The Sinulog is an annual festival held on the third Sunday of January in Cebu City, Maasin City, Southern Leyte, Philippines and Balingasag, Misamis Oriental[1] The festival commemorates the Filipino peoples pagan origin, and their acceptance of Roman Catholicism. The main feature is a street parade with participants in bright coloured costumes dancing to the rhythm of drums, trumpets and native gongs. Smaller versions of the festival are held in various parts of the province, also to celebrate and honor the Santo Nià ±o. There is also a Sinulog sa Kabataan performed by the youths of Cebu a week before the parade. Recently, the festival has been promoted as a tourist attraction, with a contest featuring contingents from various parts of the country. The Sinulog Contest is usually held in the Cebu City Sports Complex. Festival The Sinulog celebration lasts for nine days, culminating on the final day with the Sinulog Grand Parade. The day before the parade, the Fluvial Procession is held at dawn with a statue of the Santo Nià ±o carried on a pump boat from Mandaue City to Cebu City, decked with hundreds of flowers and candles. The procession ends at the Basilica where a re-enactment of the Christianizing (that is, the acceptance of Roman Catholicism) of Cebu is performed. In the afternoon, a more solemn procession takes place along the major streets of the city, which last for hours due to large crowd participating in the event. Background | This section does not cite any references or sources. Please help improve this section byadding citations to reliable sources. Unsourced material may be challenged and removed.(September 2011)| The word Sinulog comes from the Cebuano adverb sulog which roughly means like water current movement; it describes the forward-backward movement of the Sinulog dance. The dance consists of two steps forward and one step backward, done to the sound of drums. The dance is categorized into Sinulog-base, Free-Interpretation. Candle vendors at the Basilica continue to perform the traditional version of the dance when lighting a candle for the customer, usually accompanied by songs in the native language. The Sinulog dance steps are believed to originate from Rajah Humabons adviser, Baladhay. It was during Humabons grief when Baladhay was driven sick. Humabon ordered his native tribe to bring Baladhay into a room where the Santo Nià ±o was enthroned, along with the other pagan gods of the native Cebuanos. After a few days passed, Baladhay was heard shouting and was found dancing with utmost alertness. Baladhay was questioned as to why was he awake and shouting. Pointing to the image of the Santo Nià ±o, Baladhay explained that he had found on top of him a small child trying to wake him and tickling him with the midrib of the coconut. Greatly astonished, he scared the child away by shouting. The little child got up and started making fun of Baladhay. In turn, Baladhay danced with the little child and explained that he was dancing the movements of the river. To this day, the two-steps forward, one-step backward movement is still used by Santo Nià ±o devotees who believe that it was the Santo Nià ±os choice to have Baladhay dance. History | This section does not cite any references or sources. Please help improve this section byadding citations to reliable sources. Unsourced material may be challenged and removed.(September 2011)| On April 15, 1521, the Portuguese explorer Ferdinand Magellan arrived and planted the cross on the shores of Cebu, claiming the territory for Spain. He presented the image of the child Jesus, the Santo Nià ±o, as baptismal gift to Hara Amihan, wife of Rajah Humabon. Hara Amihan was later named, Queen Juana in honor of Juana, mother of Carlos I. Along with the rulers of the island, some 800 natives were also baptized to the Roman Catholic Church. At the moment of receiving the holy image, it was said that Queen Juana danced with joy bearing this image of the child Jesus. With the other natives following her example, this moment was regarded as the first Sinulog. This event is frequently used as basis for most Sinulog dances, which dramatize the coming of the Spaniards and the presentation of the Santo Nià ±o to the Queen. A popular theme among Sinulog dances is Queen Juana holding the Santo Nià ±o in her arms and using it to bless her people who are often afflicted by sickness caused by demons and other evil spirits. Arrival of Là ³pez de Legazpi | This section does not cite any references or sources. Please help improve this section byadding citations to reliable sources. Unsourced material may be challenged and removed.(September 2011)| After Magellan died on April 27, 1521 on the shores of Mactan, the remnants of his men returned to Spain. The Spanish explorer Miguel Là ³pez de Legazpi arrived in Cebu on April 28, 1565 and occupied the villages ruled by Rajah Tupas. In one of the huts of the burning village, one of Là ³pez de Legazpis soldiers named Juan Camus found a wooden box containing the statue of the Santo Nià ±o lying amongst several other native idols. Historians later said that during the 44 years between the arrival of Magellan and Là ³pez de Legazpi, the natives of Cebu continued to dance the Sinulog but no longer to worship their anitos (god) but to show their reverence to the Santo Nià ±o. The Augustinian friars that accompanied Là ³pez de Legazpi in his expedition proclaimed the statue performed miracles and built a church on the site where it was found. The church was called San Agustin Church, later renamed to Basilica Minore del Santo Nià ±o. Letter to the King of Spain | This section does not cite any references or sources. Please help improve this section byadding citations to reliable sources. Unsourced material may be challenged and removed.(September 2011)| After Juan Camus found the Santo Nià ±o in the burning village, Là ³pez de Legazpi was said to have included the incident in his report, entitled Relation of Voyage to the Philippine Islands: Your Excellency should know that on that day when we entered this village (Cebu City), one of the soldiers went into a large and well-built house of an indio where he found an image of the Child Jesus (whose most holy name I pray may be universally worshipped). This was kept in its cradle, all gilded, just as if it were brought from Spain: and only the little cross, which is generally placed upon the globe in his hands, was lacking. The image was well kept in that house, and many flowers were found before it, and no one knows for what object or purpose. The soldier bowed down before it with all reverence and wonder, and brought the image to the place where the other soldiers were. I pray to the Holy Name of his image, which we found here, to help us and to grant us victory, in order that these lost people who are ignorant of the precious and rich treasure, which was in their possession, may come to knowledge to him Today | This section does not cite any references or sources. Please help improve this section byadding citations to reliable sources. Unsourced material may be challenged and removed.(September 2011)| Since 1521, devotion to the Santo Nià ±o has grown and has taken root in Philippine popular piety, particularly in the Visayas; pilgrims from different parts of Cebu and the rest of the Philippines make their yearly journey to the church to take part in the procession and festival. Starting in 1980, the Cebu City government organized the Sinulog Festival and eventually gave incentives to tribal dance groups. The first Sinulog parade was held in 1980, organized by Dà ¡vid Odilao, then Regional Director of the Ministry of Sports, and Youth Development. The parade was composed of students dressed in Moro costumes, dancing the Sinulog to the beating of drums. The idea caught and thus, under the direction of the Cebu City Mayor Florentino Solon with the help of several influential Cebuanos, Odilao turned over the Sinulog project to the Cebu City Historical Committee under Kagawad Jesus Garcia. It was the task of the Committee to conceptualize the Sinulog festival and make it into a yearly event from then on. In 1981 the following year, the concept of the Sinulog Parade was actualized involving not just Cebu but also representatives from other provinces in the Philippines . Marking its difference from another popular festival, the Ati-Atihan in Aklan, the Sinulog focuses not on the ritual itself but on the historical aspects of the dance, which, as it has been said, represents the link the countrys embrace of Christian faith. Sinulog coat of arms | This section does not cite any references or sources. Please help improve this section byadding citations to reliable sources. Unsourced material may be challenged and removed.(September 2011)| The Cebu City Historical Committee, which was responsible for the conceptualization of the Sinulog as a provincial event, decided to adopt a logo for the Sinulog to identify it as an institutionalized yearly event. They turned to the coat of arms of the Santo Nià ±o which consisted of a two-headed hawk that was the mark of the ruling House of Habsburg in Europe. The emblem represented the twin purpose of the Habsburg dynasty as Champion of Catholicism and Defender of the Faith. At the time when Spain sent expeditions to the Philippines, they were under the Habsburg dynasty. The Sinulog committee then incorporated the two-headed eagle to a native warriors shield. The native shield is supposed to symbolize the Philippines resistance to colonization while the Santo Nià ±os coat of arms printed on its face represented the countrys acceptance of Roman Catholicism.

Pragmatism as a Philosophy :: Skepticism, Rationalism, Metaphysics

I have often heard people use the word pragmatic to describe actions, laws or feelings, but I never really looked at pragmatism as a philosophy before. As we studied this semester I found myself asking one question about each philosophy we covered. We discussed skepticism and the claim that we have no knowledge (Lawhead, W., The Philosophical Journey, 2009, p. 55). We compared rationalism and empiricism which posit that we do have knowledge, but disagree on whether that knowledge comes from intellect or experience (Lawhead, p. 55). Along with that we covered Kant’s attempt bridge the gap between rationalism and empiricism, known as constructivism (Lawhead, p. 120). We moved on to the different varieties of relativism, and I still found myself asking the same thing. So what? In other words, does any of this really matter? Then we got to pragmatism, and I found that it asked the same question. Pragmatism looks for the practical value of a belief. If I look at the oth er subjects we have studied pragmatically, I can determine which ideas have the most value to me. Apart from the epistemological philosophies, another area we have also covered is metaphysics. Within metaphysics we have covered dualism and two forms of monism, materialism and idealism. Each of these beliefs deal with what reality actually is. Idealism claims there is one type of reality and that it is mental or spiritual in nature (Lawhead, p. 97). If, as Berkeley claims, matter is a useless concept (Lawhead, p. 206), it would be useless for us to try manipulating the world around us. Since we do try to manipulate our world, Berkeley’s idealism does not work with how we live. It is not practical. The other form of monism, materialism, more specifically physicalism, may hold more practical value than idealism. In materialism, reality is entirely physical (Lawhead, p. 205). Physicalism is a materialist view that the mind can be completely explained by the physical makeup of the brain (Lawhead, p. 214). This has practical value because it leads to the ability to study the min d, and allows the mind to interact with the rest of the world. This form of monism seems to be the more practical of the two, but monism is not the only way to look at reality. Pragmatism as a Philosophy :: Skepticism, Rationalism, Metaphysics I have often heard people use the word pragmatic to describe actions, laws or feelings, but I never really looked at pragmatism as a philosophy before. As we studied this semester I found myself asking one question about each philosophy we covered. We discussed skepticism and the claim that we have no knowledge (Lawhead, W., The Philosophical Journey, 2009, p. 55). We compared rationalism and empiricism which posit that we do have knowledge, but disagree on whether that knowledge comes from intellect or experience (Lawhead, p. 55). Along with that we covered Kant’s attempt bridge the gap between rationalism and empiricism, known as constructivism (Lawhead, p. 120). We moved on to the different varieties of relativism, and I still found myself asking the same thing. So what? In other words, does any of this really matter? Then we got to pragmatism, and I found that it asked the same question. Pragmatism looks for the practical value of a belief. If I look at the oth er subjects we have studied pragmatically, I can determine which ideas have the most value to me. Apart from the epistemological philosophies, another area we have also covered is metaphysics. Within metaphysics we have covered dualism and two forms of monism, materialism and idealism. Each of these beliefs deal with what reality actually is. Idealism claims there is one type of reality and that it is mental or spiritual in nature (Lawhead, p. 97). If, as Berkeley claims, matter is a useless concept (Lawhead, p. 206), it would be useless for us to try manipulating the world around us. Since we do try to manipulate our world, Berkeley’s idealism does not work with how we live. It is not practical. The other form of monism, materialism, more specifically physicalism, may hold more practical value than idealism. In materialism, reality is entirely physical (Lawhead, p. 205). Physicalism is a materialist view that the mind can be completely explained by the physical makeup of the brain (Lawhead, p. 214). This has practical value because it leads to the ability to study the min d, and allows the mind to interact with the rest of the world. This form of monism seems to be the more practical of the two, but monism is not the only way to look at reality.

Filipinos Then, Filipinos Now Essay

Reaction Paper on the film â€Å"Ganito Kami Noon, Paano Kayo Ngayon?† by Eddie Romero Ganito Kami Noon, Paano Kayo Ngayon is a 1976 film directed by Eddie Romero starring Christopher de Leon and former Miss Universe Gloria Diaz. It’s easy to say â€Å"I am a Filipino†. But when can a person be considered as a true Filipino? In the movie, the word â€Å"Filipino† had different definitions. The word originally referred to a person of pure Spanish decency that was born in the country. However, a travelling Chinese merchant (Lim) born in the country was also considered as a Filipino. Based on these facts, being born in the country is one of the major criteria in order for one to be called a â€Å"Filipino†. Nicholas Ocampo, also called Kulas, was the main protagonist in the film. He was innocently set to find a friar’s son at the peak of the Philippine revolution against the Spanish colonization. He was able to encounter people who influenced hi s way of thinking and his way of living during his journey. He was able to meet different kinds of people; Filipino revolutionaries, Spanish friars, guardia civils, circus folks (where he met Diding, a girl whom he fell in love with), and Filipino elites who identified themselves as the real Filipinos. He was confused on what a Filipino truly is, on who has the right to call himself/herself as a true Filipino. He had no idea of what a Filipino is, or why he was called as one. He asked Don Tibor, a Visayan lawyer, if he has the right to call himself a Filipino, to which the lawyer answered that in order to be a Filipino one must be a worthy and valuable person. Kulas went through a lot of ups and downs during his stay in Manila. He experienced being wealthy, being respected, being bullied, being heartbroken, and being betrayed by the people around him. Kulas, in the end, realized that it is not enough to be born in the country in ordered to be called a Filipino, that being a Filipino doesn’t only mean the physical ties a person has with the land, or with tradition, or even with his or her family. It means recognizing ourselves as the protector of this land, and protector of our fellow men. It is being able to fight a grander cause and being able to fight for what is good for our country. The term Filipino was made because in the past, the people of the Philippines called themselves according to what region or island they came from, for example, the people from Visayas  are called Visayans, people from Manila call themselves Tagalogs, Ilokanos for the people from Ilocos and many more. Since the Philippine archipelago consists of thousands of islands, it created a rift between its people because of their different identities. Because of this, the term Filipino was used to call the people of the Philippines as a whole in order to avoid conflicts among the natives and also to unify the people. According to a study conducted by J. A. Yacat of the University of the Philippines Diliman, there are three factors that are considered in order to have a Filipino identity: a sense of sh ared origins (pinagmulan), growing up in a similar cultural environment (kinalakhan), and a shared consciousness (kamalayan). T he first one, pinagmulan, has something to do with being born in the country, having parents who are Filipinos, residing in the Philippines, or is a Filipino citizen. It basically implies that a person is a Filipino if he or she satisfies the definition of Filipino citizenship as stated in the 1987 constitution. The second factor, kinalakhan (cultural roots) revolves around participation and being immersed in a cultural background acknowledged as Filipino. This includes the speaking of a Philippine language, and other things that differentiates us from foreigners, like the way we see things, the way we look at things, and the way we face every situation that we encounter. The last factor, â€Å"kamalayan† (consciousness), is associated with awareness of the self as a Filipino, acceptance of membership in the category â€Å"Filipino†, and also pride in this membership. The American colonization was helpful in the making of the Filipino identity because of the way they tr eated us in the past, our ancestors thought of a way to distinguish ourselves and put the Filipinos on a classification different than the wicked colonizers. The revolution also helped in shaping the Filipino identity. The revolution unified the people. Without the revolution, we would still be under the hands of the colonizers without having an identity of our own. Though the colonization and Filipino revolution helped in the creation of the Filipino identity, each also brought negative impacts that hindered the Filipinos to create an identity of their own. Because of the booming economy of the United States, there is a noticeably big difference on the physical appearance of the Americans from the Filipinos. This is where the colonial mentality of the Filipinos heightened. Those who had money or were in the upper class of the society  tried hard to dress and act like Americans in order to blend with the colonizers and also to flaunt their newly bought things and their fluency in speaking the American language. Because of this, they believed that they belonged with the Americans, that they are Americans and not Filipinos. In the title, Ganito kami noon , paano kayo ngayon:?, there is a question that needs to be answered. Paano kayo ngayon? What is the state of the Filipinos now? To answer that question, many of the Filipino’s ideas and interests have changed. Technology rises and new trends have been made. Sometimes, the Filipinos now tend to forget what is important and what is significant. Filipinos then were able to think rationally. Filipinos nowadays are simply going with the flow. They go to where they will surely benefit, or to where they can gain much, much more. The sense of Filipino nationalism is in the end forgotten. People patronize more the products that came from other countries rather than the products that were made here in the country. Though Filipinos in the past did the same things, the intensity in this modern era is a lot greater than in the past. Our country is getting more and more liberated. Because of the many colonizers after the Americans, several foreign influences have been adapted as our own. The Filipino culture have been mixed with different cultures from neigh bouring countries like China, Japan, Korea, and others because of intermarriages. The way the government runs the country is becoming worse. The Philippines is now buried in debt. Filipinos nowadays are becoming harder to understand. One runs for election not because he or she wants to serve the country but because he or she wants to make more money. Also, the increasing percentage of crimes involving youth offenders is very alarming. We always ask for reasons why these crimes happened. Maybe because Filipino youth then have good moral attitude than Filipino youth now. The use of â€Å"po† and â€Å"opo† have always been a part of our Filipino culture. We were taught to use these words as a sign of respect to the elders. But now, we rarely hear those words especially from the younger ones. Filipino youth today had become verbally aggressive and delinquent. Another example is, Filipino youth now tend to imitate some characters from different foreign films thinking that it is â€Å"cool† to be violent and aggressive. Unlike Filipino youth then were respectful and God-fearing. Thus, Filipino youth then have good moral attitude than Filipino youth now. We are forgetting our objective, the aim which our  ancestors have passed unto us, which was to protect and fight for what is good for our country. We cannot achieve this goal if we keep on doing these things. It seems that in the present times, the definition of being a Filipino is reduced to just being a citizen of the country. If you are a citizen of the Philippines, then you can already be considered as a true Filipino. I am a Filipino. I became a Filipino because both my parents are Filipinos. I am a Filipino because I speak several Philippine languages. I am a Filipino because I am a citizen of this country. I am a Filipino because I love my country. I am a Filipino and I am proud to be one.

Scarf

MOTIVATION with a SCARF twist The SCARF (an acronym for Status, Certainty, Autonomy, Relatedness, Fairness) model, a brilliant gift of neuroscience invented by Dr. David Rock, is an interesting tool to understand an individual’s social behavior in a group. The model is broadly based on two themes, â€Å"Minimizing threat, Maximizing reward† & â€Å"Correlating several social experiences to primary social needs†. Knowing the SCARF model aids to understanding the drivers that cause a threat or beget a reward response thus enabling an individual to implement the optimized interaction path with others.Though the other two articles on â€Å"Managing the brain† (also sketching out the SCARF model) and â€Å"Six thinking hats† were fairly interesting reads, but reading about the SCARF model really grabbed my attention since I was now able to correlate a lot of management techniques/decisions I have seen in the past to this model. Motivation strategies and the SCARF model have a close tie. Typically motivation is aimed at bringing about some form of reward response from the individual(s).I have sketched a few ‘low-cost’ motivation techniques Organizations may implement during economic turmoil, relating them to the threat and reward responses of the SCARF model. 1. Communication: Threat: Uncertainty – During economic downtimes many Employees fear uncertainty. There is a baseline fear of losing jobs, taking salary cuts or being transferred to other departments. Reward Response: Motivating Employees using the ‘open communication’ tool, giving them the reward response of certainty, minimizes this threat.If an Organization chooses to throttle increments, bonuses or promotions it becomes imperative to clearly communicate its rationale to the Employees. Employees always appreciate a transparent management style in matters that directly impact them. 2. Leadership: Threat: Autonomy – During low performin g quarters Organizations do not want to go wrong anywhere. This fear is at times is converted to micro management, increased rigidity in rules and a so called â€Å"Authoritarian† behavior which is perceived my the Employees as a threat to their autonomy Reward Response: Motivating Employees during these tough times can become even more critical.Targeting Employee strengths and assigning project ownership accordingly can help reduce this threat. Giving the Employees an opportunity to avail of flexi-time can also create autonomy. 3. Appreciation: Threat: Status – In a disturbed economy Organizations face budgetary restrictions thereby making tough decisions of promoting only a handful of Employees. But what about the rest? They too have worked as hard as the others. These Employees certainly face a status threat in the Organization. Reward Response: Employers should take time to appreciate good work.Appreciation can be done verbally during team meetings or via e-mail, m arking a copy to the entire Department. A simple but meaningful â€Å"thank you† via e-mail can prove to be a very effective motivation tool. Employees feel internally rewarded and motivated when they know their work is valued and recognized in the Organization. 4. Low cost events: Threat: Relatedness – Organizations tend to become very competitive during a tough economy. People are faced with competition within the Organization.Often Employees are shuffled between departments to optimize the productivity. People who move to the new departments often face the threat to relatedness, as they in turn are perceived as a threat to the existing members of the department. Information sharing with the new members could be limited. Reward Response: In this situation an Organization should dedicate some time to conduct low cost events to increase the organizational citizenship behavior (going beyond the call of duty) not only inside departments but also outside departments. E. . : Have a ballot box in the office and encourage people to thank each other for any activity from which the other person benefitted (not directly related to work) for e. g. â€Å"Thank you Mary for sharing the sales figures for last month, this helped me come up with the forecasts quicker than expected. † Every Friday call for a â€Å"Thanks giving event† where these papers are read out in front of the organization and each one gets small rewards like chocolates, donuts, pens etc. This will increase the reward response for relatedness and status. 5.Performance Based Pay: Threat: Fairness: It is a challenge for the Employers to be fair in terms of the financial rewards given to the Employees. An Employee often gets demotivated when he/she hears that their colleagues are being paid more than him/her especially when they feel that they are putting in more effort and yielding a greater result for the department. Reward response: To curtail this threat to fairness an Organi zation should have a transparent performance based pay structure. This structure should be known to every Employee to beget transparency.Finally I would like to say that motivating Employees is important for every Employer, at all times. An Organization does not need to invest in expensive trainings, huge increments or even arranging extravagant holiday packages in order to motivate its Employees. Motivation has a strong negative correlation to the threats that an Employees faces in an Organization and if those threats are identified correctly and mitigated using the SCARF principles the overall productivity can be tremendously boosted.

John Locke and Jean-Jacques Rousseaus Views on Private Prop essays

John Locke and Jean-Jacques Rousseaus Views on Private Prop essays In the sixteen to nineteenth centuries, philosophers such as John Locke and Jean-Jacques Rousseau had clearly opposing opinions on the European settlement of the Native American inhabitation; this was due to their very distinctive notions on private property. These settlers found in North America a largely uncultivated and undeveloped territory; here savages lacked an elaborate concept of private property in land. Rousseau believes that even the Native Americans have a deep capacity to become corrupt, for all societies have this tendency. Locke sees the stipulation and function of society to protect property as something sacred to mankind, while Rousseau perceives property as the root of the corruption and ultimate disgrace of society. Locke was in defense of this European settlement and appropriation of land; while Jean-Jacques Rousseau would seemingly oppose the European settlement. Rousseau and Locke both appropriately distinguish the derivation of property to be grounded in m ans natural desire to improve his life, but they differ in their portrayal of the result of such a desire. Although Rousseau addresses fascinating conceptions of private property, Locke will ultimately prove that private property is vital and has a positive effect on mankind. In order to examine either philosophers views on property and its origins, it is necessary to go back to the most primitive human development, and discuss their different conceptions of the state of nature. We must consider what state all men are naturally in, and that is, a state of perfect freedom...A state also of equality, wherein all the power and jurisdiction is reciprocal, no one having more than another. (Locke, Second Treatise, II.4). According to John Locke, man is bound by a distinct law of nature in this state of liberty, which diktats that all men are bound to preserve himself, and...to preserve the rest of Mankind. (Se...

Andrew Jackson, The United States President of the Common Man

Andrew Jackson, The United States President of the Common Man Andrew Jackson was the president of the common man because he greatly improved the economic aspect of life for white men during his presidency. However, some might argue that Jackson was not president of the common man because he continued to allow and encourage the mistreatment of marginalized groups like American Indians. Nevertheless, during his time as president, Jackson vetoed the renewal of the national bank, giving more power to the common man through state banks. In addition, he created the spoils system, giving less wealthy men the opportunity for government jobs, something very uncommon at the time. Jackson also extended the opportunity to vote to property owning white men as it became easier to buy property due to westward expansion. These changes made by Jackson created more economic opportunity and the potential for social climbing out of the lower class. The common, white man benefited greatly from Jackson, supporting the idea of him being the president for the common m an. Jackson eliminated the national bank, giving the state banks more power, benefitting the common man economically. When it came time to renew the charter for the National Bank, the president vetoed the renewal. Jackson believed the bank took money away from the common man as it was run by the wealthier portion of the population, looking to benefit themselves and not the majority of the population. The semi-private bank had investors coming from exclusively the richest class as few commoners could afford to invest in the bank. Jackson saw this consolidation of power in the wealthy as corrupt and dangerous for the common man, the bank and its investors wanted to make money, only benefitting a small fraction of the population (Document B). Shortly before the veto, Jackson withdrew money from the national bank and deposited the money into state banks, also known as â€Å"pet banks†. Pet banks were more apt to loan money to the lower class citizens that needed it, farmers in particu lar. Once Jackson decided to kill the national bank, declaring it unconstitutional (O’Donnell). This worked to the advantage of the commoners because they were able to take out loans as they needed them, controversially whether they could pay them back or not. Through employing people of lower classes in different federal jobs, it not only limited the amount of elites in power but also gave the lower class the chance to earn more money. On the road to Jackson’s presidency, he received help and support from many people and assured them that their support would not go without appreciation. Once Jackson was elected, he removed many elites from their positions in office, only to fill those jobs with the commoners that helped him achieve presidency. Jackson referred to this action as the Spoils System as he distributed his spoils of victory. (O’Donnell). Many of his supporters lacked education and money, as he appealed to the â€Å"common man†, attracting many farmers and other members of the lower class. However, Jackson believed the jobs were easy enough for the common man to carry out. By giving people from the lower class these jobs instead of those from the upper crust of society, he was giving them the chance to earn more money than they would as a farmer or even most merchants. This also provided the opportunity for them to move to a slightly higher social class because federal jobs were held to a much higher standard than most other jobs. The lives of many white men benefited economically and in some cases socially from the Spoils System. Some might argue that Jackson was not president of the common man because he continued to allow and prompt the terrible treatment of American Indians. By forcing them to leave Georgia and Michigan with the Indian removal act of 1830, the American Indians had no choice but to move to Oklahoma; they had no say in this matter. The trek that they made is famously known as the Trail of Tears. While the supreme court did not support Jackson’s decision, he continued with the plan anyways (O’Donnell). Although the American Indians were the group of people being directly affected by the Indian removal act, they did not have the right to vote on this matter or any affair until 1924. Jackson did not improve the quality of life of the American Indians by any standards, if anything, he contributed to the preexisting, unjust treatment they received. However, by obtaining the land in Georgia and Michigan, more white Americans were able to move there and be given an opportunity to own land, something that was difficult in places like the northeast, where land was not as easy to acquire. In many states, white men were allowed to vote if they owned land, and with this expansion, many â€Å"common men† throughout the United States were able to gain voting rights. While this privilege came at the expense of the American Indians homes and lives, Jackson did, in fact, improve the quality of life for what was considered to be the â€Å"common man†. Jackson’s changes to the U.S. during his presidency impacted many people but really only the common, white man profited from these changes. By liquidating the national bank, Jackson was able to put money into pet banks which greatly benefitted the lower class by allowing them to take out loans more frequently than they could have with the national bank. He further benefited the common man by supplying jobs to some of his supporters that helped him become president. By offering these jobs to people in a much lower class than the wealthy that used to hold those jobs, the common men had the chance to not only earn more money but to move to a slightly higher social class as well. Unfortunately, the American Indians did not gain nearly as much as many white men did from the Indian removal act. However, the vacant land provided the opportunities to vote to the common man. The changes made by Jackson that economically improved the lives of numerous common men support the theory that Andrew Jackson was the president of the common man.

How parental depression impact on thier teeenage children between the Dissertation

How parental depression impact on thier teeenage children between the ages of 15-19 years - Dissertation Example Living with someone who has a disease that changes their perception of reality can exhaust a family, leaving the development of children, particularly in their teen years, without a stable foundation. With a disease that is defined by its condition as a mental disease, a child may have to deal with additional feelings of guilt and shame, their lives becoming about the secret of mother or father’s illness. This study was conducted using relevant literature, both primary resources and secondary literature in order to frame the conclusion to the questions posed by the work. Through a qualitative approach, the relevant literature is examined for the experience that has been present in the human condition concerning the incidence of mental illness. Through understanding this experience, the researcher can come to conclusions based upon an understanding of the concept that stretches beyond that which can be quantified. Chapter One Introduction As a child, the development of curiosit y for this condition in parents came from exposure to a friend whose mother suffered from deep bouts of depression. Knowing this girl from the age of eight through high school made a deep impression about the concept of the disease that her mother seemed to suffer from through long torturous months of unpredictable days for this child. The girl, who may or may not have been similarly afflicted, displayed a series of behaviours that were curious and encouraged a need to find an understanding for what she was going through at the time. She horded large amounts of food in her locker at school, always afraid she would go home and have nothing to eat. She gained large amounts of weight, only to lose the same until she was thin as bone. She also began to cut herself when she was sixteen, a secret that was never revealed to any adult. The level of secrecy that her life held and the ways in which she expressed her own anxiety created a high level of curiosity about how much her motherâ€⠄¢s mental disease was affecting her life in comparison to any disease that she might have had on her own. The actions that were in rebellion to her own situation, hording food until it sat in piles of mold in her locker, in comparison to her acts of cutting her skin always created wonder at her own levels of depression, whether from an inherited condition, or from her exposure to behaviours of depression as they were exhibited by her mother. In this qualitative study, the research will be gathered through an investigation of secondary research and primary resource literature in order to understand the historical understanding of depression and the stigma that the disease has developed within society. While society tends to have a compassion for those who are afflicted with depression, there is still a pervasive opinion that it is merely a sadness, a disease that could be controlled if the afflicted would just try harder to not be afflicted. This creates a stigma that proposes that secrecy and silence rule within a family where one of the parents suffers