A critical essay based on three scenes Essay Example for Free

A critical essay based on three scenes Essay Consider the importance of these scenes in the play as a whole. You should write about:   Dramatic effect   The language of the scenes Presentation of character   Changes in mood and tone Key themes within Romeo and Juliet are conveyed to the audience within the prologue. These themes help the audience to understand the first meeting between Romeo and Juliet and also their later meetings. Within the prologue, it is written by Shakespeare that from these two families, Romeo and Juliet are destined to fall in love; it also conveys the hatred of both families: From forth the fatal loins of these two foes A pair of star-crossd lovers take their life. The audience has already been told that they are destined to fall in love, it is written in the stars and also are destined to take their own lives. The first impression that helps the reader to understand Romeo is that he is in love with a girl called Rosaline, however Romeo has been rejected. Consequently, Romeo feels very lonely and isolated, and he has also become depressed. This prepares the audience for his meeting with Juliet. Juliet does not come into the story until Act 1 Scene 2, where Capulet, her father, and Paris who wishes to marry Juliet are discussing her. The first impression of Juliet that the audience understands is that she is a very dutiful daughter to the Capulet family. Juliet has also become very obedient. The adults control her in her life, all of her decisions are made for her and she is protected form the outside world. These impressions tell the reader that both Romeo and Juliet are very vulnerable. Juliet has never loved anyone whereas Romeo has been depressed from falling out of love. These all lead up to Act 1 scene 5 where Romeo and Juliet meet. Romeo and Juliet are destined to meet because the servant cannot read and asks Romeo for help. Benvolio persuades Romeo to go so that he can see other woman, however destiny has facilitated Romeo and Juliets meeting. Act 1 scene 5 is the first scene is the first scene where Romeo and Juliet meet each other. There is a mascarade party within the Capulet household. This is the scene where Romeo and Juliet first kiss. Everything builds up to this scene. Firstly, the beginning of the scene shows the presentation of the characters wearing masks to cover their faces. Within this scene, when Romeo and Juliet first meet, Shakespeare changes the language, which they both speak to each other. The language used by Romeo and Juliet speak is very poetic, and also very religious, also Romeo speaks first: This holy shrine, the gentle sin is this. The layout of the way Romeo and Juliet speak is very poetic, and is also in the form of a sonnet. This quote shows that Romeo is comparing Juliet to a shrine and pilgrims: My lips, two blushing pilgrims, ready stand. This play has a strong religious base, as it shows signs of death and marriage. Religion also conveys purity and key elements within life. Romeo and Juliet both speak in a manner of a sonnet. They both speak a full stanza, and then two lines each, and then a couplet, which they both share. Juliet gains confidence as the conversation goes on. As both Romeo and Juliets responses become much shorter, they also move closer to each other ready to kiss. Within the sonnet, the use of a couplet which Romeo and Juliet both share, suggests that they are meant to be: Juliet: Saints do not move, though grant for prayers sake. Romeo: Then move not while my prayers effect I take. This couplet adds an effect that they are meant to be, love at first sight and are immediately attracted. Fate has dictated that they would die together which allows many moments of dramatic irony due to the audience already knowing that it is written in the prologue. The dramatic effect within this scene is the use of religion. Later on in the scene, dramatic irony is shown again as Juliet speaks to the nurse: My grave is like to be my wedding bed. This is dramatic irony, as the audience already knows from reading the prologue that this will come true, as it is their destiny. Act 2 scene 2 is the second meeting where Romeo and Juliet meet. This is one of the most famous scenes in Romeo and Juliet, and also the most romantic scenes in the history of drama. This is the balcony scene where the destined lovers engage in a very poetic and romantic conversation. The mood and tone of this scene is built up by romantic conversation, firstly, Romeo speaking aloud. Romeo dominates this scene, as he is the one who pursues her. He begins the conversation in the opening of the scene. This whole scene is devoted to Romeo and Juliets interaction. Romeo sees light in the window of the balcony, and uses a metaphor to compare Juliet to the sun: It is the east, and Juliet is the sun. Romeo compares Juliet to the sun, as light is essential for everyone to survive, as Juliet is essential for Romeo to live. Light is eternal and it shows security and warmth. It is also very pure. Again, within this scene, religion is used to convey Juliets innocence: As is a winged messenger of heaven. Romeo compares Juliet to an angel, which shows love, purity and innocence. Within this scene, Romeo is very poetic, whereas Juliet is pragmatic: If they do see thee, they will murder thee. This shows that Juliet is aware of the consequences that will befall Romeo if he is caught. Within this scene Juliet is very nervous and feels very insecure: Dost thou love me? I know thou wilt say Ay. This quote shows that Juliet feels herself very insecure and questions Romeo about their love. In the scene, Romeo uses a variety of techniques to declare her love: I should adventure for such merchandise. Romeo uses this to persuade Juliet and shows exaggerated devotion towards her. Juliet also changes during the course of the scene. In touch, fair Montague, I am too fond. Juliet uses an epithet- fair Montague which shows that she has had a change in confidence. Juliets perception of Romeo is that he is fair and kind. Romeo gives Juliet his reassurance of their love: Thexchange of thy loves faithful vow for mine. This quote shows that Romeo wants her love. In this scene dramatic irony is introduced again: And the place death, considering who thou art, If any of my kinsmen find thee here. This quote shows that Juliets family will come after Romeo if they find him here, Tybalts violent threats earlier in the play increase the tension. Juliet switches the conversation to where they will next meet: I have no joy of this contract tonight. Once Juliet is sure Romeo is in love with her, she needs a sense of future security whereas Romeo continues to be romantic and live for the moment. Act 3 scene 5 is the third and final scene which Romeo and Juliet are presented to the audience alive. Between Act 2 scene 2 to this scene, Shakespeare has added violence to contrast with love. This is so that the audience can anticipate the tragedy as it builds up tension towards the death scene. Within this scene, the mood has changed from previous scenes where Tybalt has been killed, and Capulet insisting on Juliet marrying Paris, the tension has lifted. Juliet opens the scene, which shows that she is more confident now. Juliet is very poetic: It was the nightingale, and not the lark. Juliet is playing with Romeo, teasing him and with the use of romantic imagery she is trying to persuade Romeo to stay with her. Within this scene Romeo and Juliet speak equally, feeling both equally confident. Most of what Juliet is saying is that she wants him to stay longer, due to his banishment: Therefore stay yet, thou needst not to be gone. This quote shows Juliets insecurity, she needs to feel his devotion. Romeo replies to this question: I have more care to stay than will to go. This response is what Juliet wants to hear to feel his devotion and reassurance of their love. Within this scene, due to Juliet feeling confident, she once again becomes pragmatic: It is, it is, hie hence, be gone, away! . There is again also dramatic irony in this scene: More light and light, more dark and dark our woes! This illustrates that there future is very bleak, becoming depressing as the day goes on. Juliet feels her life is Romeo: Then, window, let day in, and let life out. There is another case of dramatic irony when Romeo and Juliet speak: O thinkst thou we shall ever meet again? . These words are said in innocence but the audience suspect that this will be the last time they are together alive: From these three scenes we can come to a conclusion that Romeo and Juliets relationship was set to end in tragedy, which was their destiny. There relationship dramatically changed over the course of five days. The three scenes in which Romeo and Juliet interact all lead up to the tragic ending. The intensity of their love propelled them forward to a tragic end. Over the course of their love the audience can observe that Juliet is becoming more confident in her love for Romeo. Their seemingly desperate need for each other blinds them from behaving rationally. Their love shows intensity which shows that they were meant to be, as together as one soul. Fate and destiny has made them fall in love and also takes their lives.

Defining African-American Heritage in Everyday Use by Alice Walker :: Everyday Use Essays

In â€Å",Everyday Use,†, Alice Walker tells a story of a mother’,s problematic relationship with her two daughters. At this side, â€Å",Everyday Use†, tells that how a mother little by little refuses the cursory values of her older, successful daughter at the aspect of the practical values of her younger, less fortunate daughter. On a deeper side, Alice Walker looks for the concept of heritage and its norms as it applies to African-Americans. â€Å",Everyday Use†, is set in the late ‘,60s or early ‘,70s. This was a time when African-Americans struggled to define their personal identities and values in their cultural terms. They were called as â€Å",Black†, instead of â€Å",Negro†,. It means that the people’,s attitudes over them changed. There was â€Å",Black Power,†, â€Å",Black Nationalism,†, and â€Å",Black Pride.†, These were the significant concepts supported by the â€Å",Black†,people. Many Blacks wanted to learn their African ancestors and refused their American heritage, which were full of pain and injustice stories. In â€Å",Everyday Use,†, Alice Walker claims that an African-American is both African and American, and to reject the American side unmannerly of one’,s heritage is of one’,s roots and, thus, injurious to one’,s self. She uses the basic characters of Mama, Dee (Wangero), and Maggie to tell thi s theme. Mama tells the story. Mama describes herself as â€Å",a large, big-boned woman with rough, man-working hands. In the winter I wear flannel nightgowns to bed and overalls during the day. I can kill and clean a hog as mercilessly as a man†, (Walker, â€Å",Everyday Use†, 408). This definiton, along with her reference to a second grade education (409), guides the reader to understand that this woman takes vanity in the practical sides of her nature and she does not use a great deal of time thinking abstract concepts such as heritage. However, her lack of education does not prevent her from having an inherent comprehending of heritage related and based on her love and respect for her ancestors. This is clear from her ability to relate to a pieces of fabric in two quilts with the people whose clothes they had been cut from: In both of them were scraps of dresses Grandma Dee had worn fifty and more years ago. Bits and pieces of Grandpa Jarrell’,s Paisley shirts. And one teeny

General Essay on Chinese Religions Essay

Early Chinese religion belongs to the mythical and prehistoric period. Tradition speaks of the origins of Chinese culture lying in the 3rd millennium BCE with the Hsia dynasty. As of yet no historical evidence has been found for such a dynasty; all references to it are mythical. It is only with the Shang dynasty, which is traditionally dated from 1766 to 1122 BCE, that we find evidence of a developing culture and religious practices. The religion of the Shang was principally characterised by the use of oracle bones for divination and the development of the cult of ancestors. It was believed that the cracks that resulted from burning ox bones or tortoise shells represented messages sent from the gods about a variety of matters such as illness, the weather or hunting. Belief in deities and the practice of the worship of ancestors has persisted in Chinese life, and has come to form the basis of what has broadly been termed popular religion. Popular religion in fact represents a mixture of early religion and elements of the three great religions: Buddhism, Confucianism and Taoism. At the heart of popular religion is the worship of deities and veneration of ancestors at shrines in the home or temples. There are many deities associated with this form of religion, but the best known are Shang Ti, the supreme ruler of heaven, and Kuan Yin, the goddess of mercy and protector of women and children. In the Chou dynasty a more structured form of religion developed. This is associated with the teaching of Kung-Fu Tzu (551-479 BCE), whose Latinised name is Confucius. Confucius sought to establish a socio-political ethical system, with theological beliefs concerned with human destiny and the conduct of human relationships in society, based on a belief in the goodness of human nature. He believed in a providential Heaven (T’ien) and in prayer which encouraged him in his mission. He emphasised the five relationships – namely, Father-Son; Ruler-Subject; Husband-Wife; eldest son to brothers; friend and friend – to be expressed by ‘li’ (correct ceremony) to bring ‘he’ (harmony). Such relationships were rooted in family piety which came to give a prominent place to Ancestor Worship and to respect for deified men, which came to find expression in the Sacrifices of the State religion. The Confucian canon can be divided into two parts: the Five Classics and the Four Books. The Five Classics were handed down from earlier times and emphasised by Confucius. These are the Book of Odes; the Book of History; the Book of Rites; the Book of Divination; and the Spring and Autumn Annals. The Four Books consist of The Analects (Conversations of Confucius); the Doctrine of the Mean; The Great Learning; and the Book of Mencius. Out of the teachings of Confucius emerged various schools associated with a master. Notable was the work of Meng-Tzu (c. 371-c. 289 BCE) and Hsun-Tzu (300-230 BCE). Meng-Tzu and Hsun-Tzu formed rival schools whose doctrinal differences were based in a fundamentally different conception of human nature. Meng-Tzu taught that people were fundamentally good and that what made them bad was their environment. Consequently, Meng-Tzu emphasised the importance of education as a means for bringing out the innate goodness of people. By way of contrast, Hsun-Tzu had a more pessimistic view of human nature. Hsun-Tzu taught that people were inherently evil, and that they could only be taught to be good through training. He also was religiously sceptical, teaching that religious ritual had no purpose except to provide moral training. It was this negative attitude towards religion that was one of the main factors behind the subsequent rejection of the teachings of Hsun-Tzu by mainstream Confucianism and the establishment of Meng-Tzu’s teachings as orthodox. At the same time that Confucianism was developing, two rival schools were active in China: the Mohists and the Legalists. Mohism was founded by Mo Tzu (c. 470-390 BCE). Mo Tzu advocated universal love and opposed the elaborate and expensive rituals that defined Chinese religious life. This put him at odds with Confucianism in that Confucianism advocated particular love for one’s parents as well as the importance of ritual for interpersonal relations. Although during the 4th century Mohism was strong enough to rival Confucianism, it went into decline in the 3rd century, and by the time of the unification of China in 221 had virtually disappeared. It is unclear why the tradition declined so quickly. Legalism is more of a political philosophy than a religion. The various strands of legalist doctrine were systematised by Han Fei Tzu (d. 233 BCE). Han Fei Tzu had been taught by Hsun Tzu and adopted his pessimistic attitude to human nature. Unlike Hsun Tzu, Han Fei Tzu did not believe that people could be reformed, advocating instead a strong, even ruthless, form of government that could control human behaviour. Legalist principles were put into effect by the Chin dynasty, which unified China in 221 BCE, and was subsequently overthrown in 207 BCE. The brief rule of the Ch’in had a devastating impact on Confucianism, whose scholars it persecuted and whose books it destroyed. Fortunately for the tradition, Confucianism received official acceptance of the Han dynasty and flourished during the Han period. Under the Han dynasty (206 BCE – 220CE), the T’ang dynasty (618-907 CE), and the Sung dynasty (960-1127CE) Confucian teaching was used for public examinations. In 631 CE the Confucian canon was made the sole subject for the examination of aspirants to official positions, so Confucianism came to be known as â€Å"Ju-chiao†, â€Å"the Doctrine of the learned†. During the Sung dynasty (960-1126 CE) Neo-Confucianism emerged as a distinct movement in response to Taoism and Buddhism. Two traditions of Neo-Confucian thought emerged: the School of Principle, represented by Chu Hsi (1130-1200), and the School of Mind, represented by Lu Chiu Yuan (1139-1193) and, later, Wang Yang Ming (1472-1529). Chu Hsi sought to provide a metaphysical explanation of the nature of reality as well as an ethic for human conduct. For Chu Hsi the basis of all reality was the Supreme Ultimate (T’ai Chi). In order for people to live properly they had to purify their ch’i (vital energy) through taming their desires so that they could be united with the Supreme Ultimate. In reaction to Chu Hsi’s dualistic perception of reality Lu Chiu Yuan presented a monistic picture of the universe. He claimed that the universe and the mind are one. Therefore, through understanding one’s own mind one could understand the nature of the cosmos. This was developed by Wang Yang-ming. Wang Yang-ming believed that individuals could perfect themselves through moral self-cultivation. This involved returning to an original mind whose principal quality was love (jen). Also of ancient origin is Taoism – whose classic text, the Tao Te Ching, is attributed to a supposed contemporary of Confucius (551-479), Lao Tzu. This text has had many interpreters whose works have developed in various sects, some of which have been very influential. There are two streams of Taoism: Religious Taoism, which is represented by the many sects concerned with the quest for immortality, and Philosophical Taoism, which was concerned to explain the human condition. The major imported religion is Mahayana Buddhism which is believed to have entered China in the 1st century BCE. An important early Buddhist teacher was An Shih Kao who founded what came to be known as the Dhyana School, characterised by its emphasis on meditation. Another major early school was the Prajna school whose doctrines were based on the interpretation of the Perfection of Wisdom (Prajnaparamita). It was, however, between the 5th and 8th centuries that Buddhist schools flourished and developed in China. Schools that were active at this time were: San-Lun, Ch’ing-tu, Ti’en-t’ai, Ch’an, Chu-she, Hua-yen, Lu, San-chieh, Fa-hsiang and Chen-yen. The great persecution of Buddhism in the middle of the 9th century led to its rapid decline, and by the time of the Sung dynasty only the Ch’an and Ch’ing-tu schools remained significant. Incursions from the West began at an early date, mainly in regard to trade and commerce from Arabia and India, probably to Canton or Hangchow. Infiltration of a different kind took place under the Mongols (1260-1368), when the armies of Ghengis Khan spread westwards over countries occupied by the Muslims. The records of the Yuan dynasty indicate that many distinguished officials (both military and civil) were Muslims, bringing with them knowledge of Arabic science known to Kublai Khan and the use of catapults in siege warfare. In Ming times Arabic books on science came into the Imperial library. After the Mongol period, no great influx of Muslims took place, but they spread into most provinces of China, especially in the north-west and west (the provinces of Kansu, Szechwan and Yunnan) and in the north-east (in Manchuria and Hipei). They mainly live in their own communities in their mosques and schools. Their first mosque appears to have been built in Sian in 742. Another group attracted by commerce were the Jews who traded across Central Asia, during the T’ang dynasty (618-907), whose communities have mainly been along the sea board in cities such as Shanghai and Canton. The earliest evidence we have of a Jewish community in China derives from a letter written in the 8th century by a Jewish merchant I China. By the 9th century there was a distinct Jewish community in Kaifung, its continued presence evidenced by the construction of a synagogue in the city in 1163. From the 15th century onwards the Jews became increasingly integrated into Chinese life to the extent that by the 19th century the community had all but lost its distinctive identity. As a result of the western colonialism of China in the 19th century and the establishment of new trading contacts with Europe Jews settled in some of the major cities of China. Christianity came to China first by the way of Nestorian Christians, after the arrival of A-Lo-Pen in 781 where it flourished for two centuries (by favour of the imperial court) until the reign of Wu Tsung who closed the monasteries and persecuted the church. It flourished again under Mongol rule in the 13th century, and in 1289 Kublai Khan established an office for the supervision of Christians. At about this time the Roman Catholic Church came to the Mongol empire, when a Franciscan monk came to the Khan’s court of Kharatorui in 1246. Shortly after that St Louis of France sent an embassy, followed by Marco Polo in 1275; a request from Kublai Khan for a hundred teachers did not, however, bear fruit apart from a small Franciscan mission led by John of Monterovino, who was appointed Archbishop in Cantilec in 1289, and under him three bishops were appointed. Then in the 16th century the Society of Jesus became very active in China inspired by the work of Francis Xavier who had preached in India and Japan. Matteo Ricci came to Canton in 1610 and then to Peking, where he founded a Christian community and gained prominence as an outstanding astronomer. From that time the Roman Catholic Church has continued despite periods of persecution. Protestant missions date from 1807 with W. Morrison’s arrival in Canton for the London Missionary Society. Other missions soon followed – with the Presbyterians in 1847, the Anglicans in 1849 and the Methodists in 1850. Also prominent have been the China Inland Mission, under Hudson Taylor – an interdenominational missionary society. In the twentieth century house churches have been prominent, often associated with such evangelists as Watchman Key. These Protestant activists have contributed greatly to educational and medical developments as well as political and social influences from the West; these were often backed by military force and, therefore, deeply resented. Recent changes under Communist influence, led by Mao, have been profound, strengthening agnostic tendencies for many in the population. Traditional religious practices are still continued in many homes in China and among overseas Chinese. In recent times relaxation of restriction has given fresh opportunity for religious activity. Many Taoist and Buddhist temples, as well as mosques and churches, are being renovated and reopened. Greater openness to the West has been accompanied by renewed conversion to Christianity; the demise of communism has encouraged the rediscovery of traditional religious values. Taiwan has provided an important haven for traditional Chinese religions, as well as the establishment of new religions, since the Nationalist government established itself on the island in 1949. A number of syncretic movements such as San-I-Chiao (â€Å"Three in One Religion†), were suppressed in China following the Communist victory, but have found a haven in Taiwan. Other interesting traditions that have been transplanted to Taiwan are those which are collectively designated the Hsien T’ien Tao (â€Å"Way of Former Heaven sects†). Five of the best known of these are the I-kuan Tao, the T’ung shan She, the T’ien-te Shang-chiao, the the Tao-yuan, and the Tz’u-hui T’ang. These are characterised by a belief in a creator deity (usually a cosmic Mother figure) from whom humanity has strayed. These sects also claim to transcend all other religions and, therefore, provide a way by which all these religions can be united. All but one (the T’zu-hui T’ang) were founded in mailand China, later moving to Taiwan. The T’zu-hui T’ang was itself founded in Taiwn in 1949. Also originating from the mainland are the spirit-writing cults. These are cults which derive religious beliefs and practices from a deity mediating through an entranced medium. The practice of spirit writing has been a part of Chinese life probably since the T’ang dynasty (618-907). In the 19th century a spirit-writing movement developed in China and entered Taiwan in the same century. This continues to be part of the Taiwanese religious landscape to the present day. There are, of course, a number of recently emerged distinctively Taiwanese movements. Xuan Yuan Jiao (â€Å"Religion of the Yellow Emperor†) was founded in Taiwan in 1957. Xuan Yuan Jiao represents the attempt to recapture the spirit of pre-Han Chinese religion through incorporating Taoist, Confucianist and Mohist teachings and interpreting these as emanating from a tradition that derives from the Yellow Emperor. The religion is highly political in character since its purpose is to revive China’s national spirit following the â€Å"loss† of the mainland to communism. Buddhism continues to flourish in Taiwan. Following the Communist victory in mainland China in 1949 a further wave of Buddhist monks arrived in Taiwan from the mainland. This has strengthened the presence of Chinese Mahayana Buddhism in the island and influenced the character of earlier traditions. Since 1950 the Buddhist Association of the Republic of China has been the focal point of Taiwanese Buddhism. This is responsible for ordination ceremonies for Buddhist monks, nuns and lay people. In more recent years Taiwanese Buddhism has adopted a more missionary approach both within Taiwan and abroad, particularly in North America. In the 1960s two important Buddhist organizations emerged: the Tzu Chi Compassion Relief Foundation and Fo Kuang Shan. The first of these was founded in 1966 by a self-ordained nun named Cheng-yen. This organization has sought to introduce a strong degree of social concern into Taiwanese Buddhism. Fo Kuang Shan’s origins can be dated to 1967 when when a Chinese monk, the Ven. Hsing-yun, opened a temple at Fo Kuang Shan in Southern Taiwan. Like the Tzu Chi Compassion Relief Foundation, Fo Kuang Shan emphasizes social action as a means to promote Buddhist values. More recently, Ling Jiao Shan in the north of Taiwan has become a centre of Buddhist activity. Founded by Master Hsin Tao, Ling Jiao Shan has acquired prominence within Taiwan and beyond on account of its establishment of a museum of world religions with branches in Taiwan and the United States.

The Rise and Decline of the Roman Republic

R. Griffin Professor Terry HIST 101 26 May 2010 The Rise and Decline of the Roman Republic To this day, there have been few governmental declines comparable to that of the Roman Republic. Once a thriving republic with an established system of government, Rome was the first society in which any free citizen could have a say, directly or indirectly, in governmental actions and decisions. For years, this stability of the government corresponded to several conquests, and the future of the Republic appeared to be very bright; however, increasing economic, social, and political issues tore apart a government, which appeared to be flawless.The events that directly led to Rome's relapse from a thriving republic years ahead of its time, with divided power and stability, to a chaotic system of government consisting of dictators and frequent turmoil provide a clear example of the misuse of power by several individuals. This research will explain the events and circumstances that directly lead t o the decline of the Roman republic. By 287 B. C. Rome had created a governmental system years ahead of it's time. Rome modified this political system several times over the years in order to deal with internal conflicts and managed to establish a complex, yet organized government. The Romans had a clear concept of executive authority, embodied in their word, imperium, or ‘the right to command'† (Spielvogel 117). Atop the chain of command were the two consuls and praetor. These elected officials served one-year terms, with the consuls having a military focus and the praetor having a political focus. As the Roman republic expanded, pro-praetors and pro-consuls, who previously served as consuls and praetors, were also appointed to govern the Roman provinces. Furthermore, Administrators, or officials with specialized duties helped assisting the Consuls and Praetor. Quaestors were in charge of overseeing financial affairs.Aediles supervised the games. Also, Censors were appo inted to gather an assessment of the population. The main purpose of establishing this position was to aid in formulating taxes. A major modification that solidified Rome as a governed republic was the addition of the senate. It consisted of three hundred advising elders who served life-long terms. Since they did not have legislative authority, they could not make laws. Finally, the Centuriate Assembly contained high ranking Roman army officers functioning in a political role. â€Å"By any reasonable standards the constitution worked smoothly.There was no interruption in the annual election of office holders, and not a single Roman is known to have been killed, or even injured, in political violence during the period† (Millar 2). The Roman population consisted of the Patricians and Plebeians, with the plebs being the majority. The Plebeians, who were underprivileged and poor, opposed the aristocratic patricians because they did not have the same rights as them. Moreover, the patricians controlled the entire government, and the hard-working farmers and small landowners of the plebeian group could not hold office and have someone to represent them politically.When the plebs became tired of the inequality of the government they essentially went on strike and left Rome. â€Å"The patricians, realizing that they could not defend Rome by themselves, were forced to compromise. Two new officials known as the tribunes of the plebs were instituted. These tribunes were given the power to protect the plebeians from arrest by patrician magistrates. Moreover, a new popular assembly for plebeians only, called the council of the plebs, was created in 471 B. C. † (Spievogel 118). This allowed the plebs to make governmental proposals, but they still did not have a true voice in the government.For the next two hundred seven years, more rights were granted to plebeians, and â€Å"by 287 B. C. all Roman citizens were equal under the law, and could strive for politic al office† (Spievogel 120). By now the republic had adopted the Plebiscite, which were laws created by the plebs. For the next one hundred fifty-four years, the Roman Republic thrived, making several conquests, while also establishing allies. Rome and its neighbors of the Italian peninsula were seemingly in a constant feud, which eventually led to a series of battles and wars and â€Å"by 267 B. C. the Romans completed their conquest of southern Italy. After crushing the remaining Etruscan states to the north, Rome had conquered all of Italy, except the extreme north, by 264 B. C. † (Spievogel 120). Rome also established many allies along the way: â€Å"To rule Italy, the Romans devised the Roman confederation in 338 B. C. Under this system, Rome allowed some peoples (especially the Latins) to have full Roman citizenship. Most of the remaining communities were made allies† (Spievogel 120). With the use of these allies and the powerful Roman army, the Romans faced little opposition in conquering Italy. In the course of their expansion throughout Italy, the Romans pursued consistent policies that help explain their success. The Romans excelled at making the correct diplomatic decisions†¦. Though firm and even cruel when necessary, rebellions were crushed without mercy† (Spievogel 120). Incorporating similar strategy that they used in conquering the Italian peninsula, the Romans success continued in their conquest of the majority vast Mediterranean islands and coastlines. Among these conquests were the islands of Corsica and Sardinia, Spain, Macedonia, Carthage, and Pergamum.At this point, almost the entire Mediterranean Sea was controlled Roman Republic, while the government and military continued to be run effectively, But things would soon change. According to Spievogel, due to a snowball effect of social, economic and political issues the decline and fall of the Roman Republic began around 133 B. C. As previously stated, the ple beians and patricians were eventually made equal in all aspects of Roman government and livelihood; however â€Å"the magistracies and senate were increasingly controlled by a relatively select circle of wealthy and powerful families – both patrician and plebeian – called the nobles.From 233 – 133 B. C. , eighty percent of the consuls came from twenty-six families† (Spievogel 134). The voice of the public was becoming muted, which is always a gateway to rebellion and uprising. Like most civilizations before them, the Romans were built on agriculture and farming by individual landowners. These farmers made up the majority of the Roman army as well. â€Å"In order to win the Punic wars, Rome had to increase the term of military service to six years.Now when the soldiers returned after many years of service abroad, they found their farms so deteriorated, that they chose to sell out instead of remaining on the land† (Spievogel 136). The aristocrats als o began to accumulate this land and hired slaves to produce a variety of crops that the independent farmers couldn't compete with. Farmers continued to lose money and property. Consequently, the cities became crowded with these ex-farmers, serving as day laborers. â€Å"This new class of urban proletariat formed a highly unsustainable mass.Thus Rome's economic, social, and political problems were serious and needed attention† (Spievogel 136). Tiberius Gracchus wanted to fix the growing problem of landless farmers in Rome, thinking it would solve many of the issues causing Rome's decline. When he was elected as one of the tribunes of the plebs, he passed a bill whereby the government would divide the public land, used by large landowners, among the landless farmers. â€Å"Many senators, themselves large landowners whose estates included tracts of public land, were furious, and a group of them took the law into their own hands and assassinated Tiberius† (Spievogel 136).T he death of Tiberius marked the beginning of the end of the Roman Republic. For the next one hundred years, the chaotic Roman government saw more assassinations, dictators, and rebellions. An excerpt from â€Å"Julius Caesar† reads, â€Å"Our first glimpse of Caesar's Rome shows the tribunes, whose ancient office had been established to protect the people against the nobility's arrogance, now apparently forced to defend the republic against the people themselves† (Blits 42).Although Rome revolutionized government with a complex, and effective system that is still used as a basis for many governments, it proved to be vulnerable to increasing economic, social, and political issues, which brought about the republics destruction. These events that directly led to Rome's relapse from a thriving democracy years ahead of its time, with divided power and stability, to a chaotic system of government consisting of dictators and frequent turmoil provide a clear example of the ove rzealous quest for and misuse of power by several individuals.Sources Blits, Jan H. â€Å"Caesarism and the End of Republican Rome: Julius Caesar, Act I, Scene I. † The Journal of Politics 43. 1 (1981): 40-55. JSTOR. Web. 25 May 2010. Millar, Fergus. â€Å"The Political Character of the Classical Roman Republic, 200-151 B. C. † The Journal of Roman Studies 74 (1984): 1-19. JSTOR. Web. 25 May 2010. Spielvogel, Jackson J. Western Civilization. 7th ed. Belmont, CA: Thomson Wadsworth, 2009. Print.

Job Opportunities for Teaching English Abroad

Job Opportunities for Teaching English Abroad Over the past few decades teaching English abroad has become a career choice for many native English speakers. Teaching English abroad offers an opportunity to not only see the world but to also get to know local cultures and customs. As with any profession, teaching English abroad can be rewarding if approached in the right spirit and with your eyes open. Training Teaching English abroad is open to almost anybody who has a bachelors degree. If you are interested in teaching English abroad to broaden the horizons, theres really no need to worry about getting a masters degree in ESOL, TESOL. However, it is important to acquire a TEFL or CELTA certificate when teaching English abroad. The providers of these certificates usually offer a basic month long course that teaches you the ropes of teaching English abroad. There are also online certificates to prepare you for teaching English abroad. If you are interested in an online course, you can take a quick look at my review of i-to-i aimed at those interested in teaching English abroad. However, many people in the profession feel that the online certificates are not nearly as valuable as certificates taught on site. Personally, I think there are valid arguments that can be made for both types of courses. Finally, one important aspect is that many of these certificate providers also offer help in job placement. This can be a very important factor when deciding which course is right for you in your efforts to begin teaching English abroad. For more information on certificates necessary for teaching English abroad you can refer to these resources on this site: Getting a Teaching Certificate  - TESOL Teacher CertificationESL Teacher Training and Certification ResourcesGetting Qualified as an ESL Teacher Job Opportunities Once you have received a teaching certificate you can begin teaching English abroad in a number of countries. Its best to take a look at some of the more important job boards to check out the opportunities. As you will quickly find out, teaching English abroad doesnt always pay very well, but there are a number of positions that will help out with housing and transport. Make sure to check out these ESL / EFL job board sites when you start applying for teaching English abroad. Before you begin looking for a job, its a good idea to take a while to understand your own priorities and expectations. Use this advice on teaching English abroad article to help you get started. TEFL.com - Probably the site with the most jobs posted. ESL Employment - Another fantastic resource. Europe Teaching English abroad requires different documentation for different countries. For example, if you are interested in teaching English abroad in Europe, its very difficult to get a working permit if you are not a citizen of the European Union. Of course, if you are an American interested in teaching English abroad and are married to a European Union member, thats not a problem. If you are from the UK and interested in teaching English abroad on the continent - its no problem at all. Asia Teaching English abroad in Asia generally, offers many more opportunities to US citizens because of high demand. There are also a number of job placement agencies that will help you find work in teaching English abroad in Asia. As always, there are some horror stories out there, so beware and make sure to find a reputable agent. Canada, UK, Australia and the USA Its been my experience that the United States offers the fewest job opportunities of any of the native English speaking countries. That might be because of difficult visa restrictions. In any case, if you are teaching English abroad in a native English speaking country, youll find opportunities abound for special summer courses. As always, rates arent usually that high, and in some cases teaching English abroad also means being responsible for a certain number of student activities such as field trips and various sporting activities. Teaching English Abroad Long Term If you are interested in teaching English abroad for more than just the short term, you should consider further training. In Europe, the TESOL diploma and Cambridge DELTA diploma are popular options to deepen your teaching expertise. If you are interested in teaching English abroad at a university level, a masters degree in ESOL is certainly advisable. Finally, one of the best long-term opportunities for teaching English abroad is in English for Specific Purposes. This is often known as business English. These jobs are often on-site in various workplaces and often offer better pay. They are also much harder to find. While teaching English abroad, you may want to move in this direction if you are interested in teaching English abroad as a career choice.

10 Words for Bodily Functions and Actions

10 Words for Bodily Functions and Actions 10 Words for Bodily Functions and Actions 10 Words for Bodily Functions and Actions By Mark Nichol No, this list isn’t just for those in the medical profession. Many readers find sesquipedalianism use of overly complicated words when a simpler synonym is available irritating, but ostentatious vocabulary has its place in invective, satire, and standard-issue humor, and can enhance general prose, whether through figurative or literal use. 1. Borborygmus: rumbling (â€Å"What I thought was the rumbling of a truck was only a bout of borborygmus in my stomach†) 2. Emesis: vomiting (â€Å"I turned away in disgust from the vile rhetorical emesis of the racist orator†) 3. Eructation: belching (â€Å"The smokestacks engaged in endless eructation†) 4. Ingurgitation: guzzling (â€Å"We gazed in disbelief at the rampant ingurgitation occurring among the frat boys arrayed around the keg†) 5. Mastication: chewing (â€Å"The students, engrossed in the mental mastication required of the assignment, failed to notice my entrance†) 6. Micturation: urinating (â€Å"They’re micturating over all that we honor and respect†) 7. Osculation: kissing (â€Å"The odious osculation that takes place between politics and big business will never cease†) 8. Peristalsis: swallowing (â€Å"They accepted the lies with peristaltic enthusiasm hook, line, and sinker†) 9. Sternutation: sneezing (â€Å"His incessant explosions of sternutation were unsettling†) 10. Tussis: coughing (â€Å"John produced gratuitous tussis to signal his extreme skepticism†) Want to improve your English in five minutes a day? Get a subscription and start receiving our writing tips and exercises daily! Keep learning! Browse the Vocabulary category, check our popular posts, or choose a related post below:Coordinating vs. Subordinating ConjunctionsPeace of Mind and A Piece of One's MindWriting a Thank You Note

Primitive modern Essay Example | Topics and Well Written Essays - 1000 words

Primitive modern - Essay Example Among modernists there were artists who supported materialization, and there were ones trying to rebirth spiritual life. Paul Gauguin was one of those seeking for something spiritual in a new highly commercial world. Desire to find himself, and specifically, to reveal a human savage nature made him interested in those less civilized (from Western point of view) native inhabitants of Brittany first, and later Tahiti painting them in a specific manner that was later called â€Å"primitivism†. Some critics think that this way Gaugen was going back to own savage origin (â€Å"a savage who must return to the savage†) but Solomon-Godeau sees a more social explanation on Gauguin’s desire: it was a reaction of a civilized colonist, a man from patriarchal society willing to express a power upon colonial, predominantly female savage culture (Solomon-Godeau 120). Meanwhile, in Germany there was a discussion among intellectuals on the way Germany should choose for a spiritual culture rebirth. Despite dissidence, German artists agreed that modern art should â€Å"serve for† German state. Some of artists stood for a turning back to own origins thinking on more conservative themes and forms, and some insisted Germans to look for inspiration from folk culture of non-European colonies to put in expressional forms. According to Lloyd, Emil Nolde was artist fitting both trends, and at the same time none of them because in his art Nolde was inspired by primitive forms and themes considering them eternal, but also trying to engage them with modern concerns (Lloyd 93). For Nolde that primitive inspiration, a true spiritual origin could be only found in spiritual artifacts hand-made by â€Å"primitives† â€Å"with actual material in their hands, between their fingers†, with â€Å"pleasure and love of creating† (Lloyd 100). And primitives themselves for Nolde were native inhabitants of colonies, yet not those generations of living