The educator as a public intellectual Free Essay Example, 1750 words

In essence, Mr. Beglin tries to reach as many people in the society as possible and through the community talks, change can be felt and many people comprehend the grave mistake of relying on shortcuts in life. Furthermore, he says if an individual is used to easy come items, and achievements he or she is bound to fail when challenges that give no options for alternatives strike. Therefore, it is wise to live by ones sweat and from there learns individual’s limits and strength. Mr. Jim Beglin as an educator has been able to convince the Baltimore community to wake up and produce a society that comprises of hardworking individuals. In essence, this is crucial since any economic and social development demands for individuals who are self-driven and able to solve problems that come their way. According to Mr. Beglin a society that is built on the fundamental principles of integrity can never fail nor miss out on development. Mr. Beglin went forth and published an article explaini ng the need for individuals to learn to be truthful so as to achieve what is rightfully theirs. We will write a custom essay sample on The educator as a public intellectual or any topic specifically for you Only $17.96 $11.86/pageorder now On a similar note, Mr. Beglin examined and postulated the theory that it is only through ignoring the integrity at lower levels, such as school exams that result in national level corruption. In principle, Mr. Beglin believes that corrupt officials be it in government or just in the private sector all started at a young age and grew  up as  the evil people they are today. On a similar note, Mr. Beglin draws support from Henry A Giroux article on the idea that the emergence of an enlightened public is fundamental to the growth and development of social critics (Giroux 1988, p. 7). In essence, by educating the public on the social conundrums that come with shortcuts then the public can start being diligent on what happens in society. According to Mr. Beglin what is imprinted in one’s childhood is what is observed when such individuals grow up. Therefore, there is the need to teach young people while they are still young the way to carry the mselves, values to possess, and the attitude to have when facing life. In principle, Mr. Beglin incorporates his ideologies to his way of teaching, citing real life examples so as to connect on a personal and emotional level with his audience. Significantly, at Bishop Walsh School Mr. Beglin stands out as one of the most influential teachers ever with students relating more to what he has to say. Moreover, the school opted to make him the guidance and counseling teacher due to students ease and readiness to share their social problems with him.

Les Halles s Belly Of Paris - 1153 Words

One of the busiest marketplaces in Paris, Les Halles, is a global location where everyone came to sell their goods. In Emile Zola’s Belly of Paris, the abundance of food at Les Halles is described, through the eyes of Florent, â€Å"At the intersection of rue Halles were mountains of cabbages. At the other end, where pointe Saint-Eustache intersects rue Rambuteau, the route was blocked by swollen-bellied orange pumpkins crawling across the ground in two lines. The varnished brown of onions shone here and there in baskets and the blood red heaps of tomatoes, the muted yellow of cucumbers, and the deep purple of eggplants† (Zola 29). The low class, middle class, and the high class bought and sold different foods in Les Halles and had a†¦show more content†¦It’s a hard life, but what can you do?† (Zola 6), indicating that she is associated with the low class. When Florent went to the fish market, where many of the vendors are a mixture of low and midd le class, he smelt the unbearable stench of â€Å"magnificent salmon†¦.some turbots of creamy whiteness, a few conger eels pierced with black pins to mark their divisions, several pairs of soles, and some bass and red mullet† (Zola 125). These seafood products are more expensive than those sold by lower class merchants, but are not as great of a quality compared to those being sold by higher class merchants. An example of high class shop owners was Quenu and his wife Lisa. Through their shop window, one can see that they sold an eclectic assortment of products: â€Å"pork chops, garlands of sausages, rows of crocks filled with rillettes alternating with jars of mustard†¦.preserved truffles, terrines of foie gras, and tins of tuna and sardines† (Zola 38). Most of these products are expensive because of the quality of food and fat content, costing up to twenty sous. From the variety of products that they sell, we discovered what kinds of foods contrasting socia l classes bought and ate. One particular part of the novel that played a huge role in Parisian diet is the olfactory description of Madame Lecoeur’s cheese shop or the â€Å"Cheese Symphony†. From the detailed depiction of the cheese shop, the French ate an assortment of cheese that had a rancid

Dharma in Buddhism and Hinduism free essay sample

The beginning of this class consists of two sections, Hinduism and Buddhism, both of which we have learned a lot about. Within these religions we see some differences and some similarities that one could relate the two with, and one of those is the term Dharma. When examining Dharma in both Hinduism and Buddhism, people may notice that they are somewhat similar, but they will also see that there even more differences within this term. To better understand this term, we must first define it within the religion and then see what they have in common with one another, if anything at all, and finally notice where the big differences are between them. Dharma is a powerful word, but some may see it differently then others depending on their religion, or their understanding of the religion at hand. So to better understand this term we must first define the term specific to each religion. First we look at Hinduism, here Dharma is defined as, â€Å"the most basic concept of Hinduism. It is a wide-ranging term for righteousness, law, duty, moral teachings, religion itself, or the order in the universe. †(Voorst, 72). It goes on to say that, â€Å"Dharma is also the god who embodies and promotes right order and living†(Voorst, 72). This in itself is not especially self-explanatory, but we will go into further detail after learning the meaning of the word in the Buddhist religion. The meaning for Dharma for Buddhists is quite different, â€Å"this world view the dharma, â€Å"law, teaching† about the universe and the release from it. †(Voorst, 119), so just looking at the definitions we can see that they can relate but we need to look further to see the differences. First we look at how these two religions use the term Dharma in the same way. We can start with the laws and teachings within the religions, and how they can go hand in hand with one another. The purpose is to guide the followers in a way of living, to provide for a better reincarnation. In Hinduism the teachings are passed down year after year for centuries in order for people to follow, so that at the end of life, they can come back as a better (or worse depending on the way in which they lived) living creature. Then in Buddhism it follows the same guidelines, to teach the ways in which to live the best life. Which brings us to the next commonality between the religions, which is the art of reincarnation. Both the Hindus and Buddhists follow a cycle of reincarnation (samsara), to follow the religious recommendations in hope that the next life they live is better then the one this time around, and ever moving forward toward one day finding their way out of rebirth called: moksha in Hindu terms and nirvana in Buddhist terms. After learning the basic ways of the religions and how they can go hand in hand, we have to look at what makes them a religion apart. While we can for sure see these religions can relate to one another, we need to look further to get the difference. The main difference is the way in which the teachings are learned and understood. In Hinduism the teachings come from being passed on over time, and having specific duties; as to where and who you are in life, â€Å"specific to one’s place in the world; one’s social position or caste membership, stage of life or gender†(Voorst, 72). This is showing that Dharma of a wife is very different from that of her husband or child, and a worrier’s dharma is very different of that of a laborer. To compare this to Buddhism it is very different, in this religion we have the teachings of Buddha himself, to believe that, â€Å" he taught his followers to think for themselves and carefully examine the teachings of the religion to determine what is right for them†(Voorst, 106). So we can see that in one religion we have life set out the way it should be lived and in the other people are free to live the way that they see fit within their religion. The next main difference is the actual being of the dharma. In Hinduism Dharma is not only seen as the way in which people should live, but also as the god Vishnu or Rama. Here we see the term dharma as, â€Å"the preserver of dharma who takes worldly form (avatara) to combat threats to dharma,†(lecture, 9/16). It was also said that, â€Å"Rama, was a heroic king who, along with his spouse exemplifies dharma,†(lecture, 9/16). This is very different then that of the Buddhists, because they believe that, â€Å"what Buddha discovered, is that which makes him the awakened one,†(lecture, 9/23) So we see that it is somewhat of the reverse from Hinduism, because it is not represented or upheld through gods, but that which brought them their god to worship. So again we see clearly that these two religions are not as closely related as people may think. After spending a good amount of time, it is easy to see that the two meanings of dharma are different within the same context outline. They both deal with the rights and wrongs of the people within the religion, and they both have, in one aspect, the same meaning; law and teachings. But when we gape deeper into the word, the way of life in Hinduism is dharma, but the Buddhist just follow certain aspects of dharma in their religion. In both religions the word dharma is very important to understand and follow, but even more important is the understanding of all the things that fall within its meanings and the other words that are connected to it. So to say it bluntly, these religions may follow a similar path, but have very different directions of that path to be followed.

Muslim Conquest of Arakan for a Review - myassignmenthelp.com

Question: Discuss about theMuslim Conquest of Arakan for a Review. Answer: A History of Arakan (Past Present) is an excellent book which explores the history and the present status associated with the Arakans. The book was first published in 1994. The third chapter of this book titled as Chapter III - Muslim conquest of Arakan descriptively and appropriately discusses how that after the Arakanese king Narameikhla was thrown out of his thrown and had to flee to Bengal, how the Muslim sultans of Bengal helped the Arkanese king in conquering the province once again and how, the friendship between these two powers continued for a long time. This paper attempts to critically review this particular chapter. The author has depicted the early introduction of the Arakanese king Narameikhla to Bengal as he lost the thrown. The king was welcome by the Bengal sultan of that time. As the Arakanese king converted to Islam, he became came religiously and culturally closer to the sultan who himself was a Muslim (Yunus, 1994). Later when Jalauddin Mohammad Shah became the sultan of Bengal, he sent forces to the Arakan in order to help the Arakanese king regain the thrown. The author elaborately describes the reason why the Bengal king decided to help the Arakan king and how he eventually helped the king to restore his kingdom. The author has also presented a chronological list of 11 Arakanese rulers who reigned till 1530 (Yunus, 1994). After that, the author has gone on to show how the relationship between these two powers constantly improved and developed under the rules of 6 Muslim kings. The author has presented how the Moghul and Portuguese forces attempted to conquer the Arakanese provinces b ut the support from Bengal had always helped the Arakan kingdom from being usurped by external forces (Yunus, 1994). The author has attempted to establish that the relationship between the Bengal sultans and the Arakanese kingdom was extremely cordial. Since the time when Narameikhla took refuge under the rule of Giyathuddin Azam Shah and converted to Islam, the Bengal sultans developed a friendly connection with the Arakans (Kaladan News, 2012). It is extraordinary to observe that the suddenly built up connection was so friendly that the Bengal rulers even helped the deposed king to regain the power (Leider and Htin, 2015). In this context, it was significant to note that the developed relation between these two powers was indeed the result of the fact that these entities became both religiously and culturally connected after the conversion of Narameikhla to Islam (Lammerts and Griffiths, 2015). It was only after that event when the sultans of Bengal really started to helpthe Arakans. The author has also denounced the claim that the connection between the Arakans and the Bengal sultans deteriorate d after a certain time. He has suggested that there is no historically concrete evidence which can confirm if the Bengal rulers indeed attempted to control certain regions of the Arakan territory (Yunus, 1994). Moreover, the author has presented verifiable proof suggesting that the Bengal sultans always supported and provided aid to the Arakans in order to resist the attacks from Moghuls, Portuguese, and Dutch forces (Yunus, 1994). The author has credibly and verifiably presented the chronological events and rules. It has been found out that several other verifiable documents also speak about the cordially developed relationship among the Arakans and the Bengal rulers. Moreover, sources also suggest that there was no evidence of any deterioration of the relationship amongst these two entities. The selection and use of a number of verifiable, credible, and reliable sources enhance the credibility of the author (ARNO, 2011; (Chan, 2005)). The sources are peer-reviewed journal articles or books written by experts on Arakanese history. It has been suggested that the utilization of peer-reviewed articles and verifiably credible books also establish the credibility of a written work. In this manner both the utilized sources and the author's arguments are valid and credible. A critical review of the chapter suggests that the author has ensured thorough objectivity throughout the work. The focus of the author was completely on comprehensively describing how the Bengal sultans helped the Arakans in resettling their kingdom and how their relationship developed through the years. The author has also presented some claims suggesting a downfall of the relationship between those two entities and then, he presented some valid arguments along with verifiable proof which suggest that those claims are invalid. In this manner, the author thoroughly maintained impartiality and objectivity in discussing the topic. The strength of the work is the detailed presentation of the major events which helped in establishing and developing a cordial connection amongst the Bengal sultans and the Arakanese rulers. The author has comprehensively presented a chronological discussion of the eras ruled by different kings. Although there is not any potential weakness of this work, the only shortcoming is that the author has presented a limited range of critical discussion regarding the impact of the events detailed in the chapter. However, this chapter and the book itself is very useful in understanding how the Muslims had eventually conquered the Arakans province. References ARNO (2011).Muslim influence in the kingdom of Arakan. [online] Rohingya.org. Available at: https://www.rohingya.org/portal/index.php/scholars/65-nurul-islam-uk/293-muslim- influence-in-the-kingdom-of-arakan.html [Accessed 22 Aug. 2017]. Chan, A. (2005). The Development of a Muslim Enclave in Arakan (Rakhine) State of Burma (Myanmar.SOAS Bulletin of Burma Research, 3(2), pp.396-420. Lammerts, C. and Griffiths, A. (2015). Connected and Local Histories of Arakan: New Textual and Epigraphic Studies: Introduction.Journal of Burma Studies, 19(2), pp.259-266. Leider, J. and Htin, K. (2015). King Man Co Mvans Exile in Bengal: Legend, History and C ontext.Journal of Burma Studies, 19(2), pp.371-405. Kaladan News (2012).A Brief History of Arakan : From Kingdom to a Colony - Kaladan Press Network. [online] Kaladanpress.org. Available at: https://www.kaladanpress.org/index.php/report/35-rohingya/3526-a-brief-history-of- arakan-from-kingdom-to-a-colony.html [Accessed 22 Aug. 2017]. Yunus, M. (1994). Chapter III - Muslim conquest of Arakan. In:A History of Arakan (Past Present). Chittagong: University of Chittagong, pp.21-32.

Clean Well-Lighted Place Essays (916 words) - A Clean,

Clean Well-Lighted Place In "A Clean Well-Lighted Place", Earnest Hemingway focuses on the pain of old age suffered by a man that we meet in a caf late one night. Through the use of dialogue, Hemingway creates three characters that symbolize the stages of life: birth, living, and death. Additionally, the tone of the story is created in three ways. First, he contrasts light and dark to show the difference between the difference between this man and the young people around him. Secondly, he uses the old man's deafness as an image of his separation from the rest of the world. Lastly, Hemingway uses the image of "nada" or nothing. Hemingway's tone and choice of language leaves the reader feeling that they too cannot escape from the doldrums of the "dead" years of their own life. Through the language of dialogue, three characters emerge creating a symbolic illustration of the progression of life. The young waiter states, " I have confidence, I am all confidence"(258). He displays his eagerness to conquer the world. When we are young, we live for today, for ourselves, without regard for what the future may hold. Tomorrow is a dream; tomorrow is something left to the old. However, in all his confidence he lacks patience and understanding, which can only come with the experience of life. Because of this lack of experience, he is not capable of compassion for the old man "You have youth confidence and a job" the older waiter replies (258). The older waiter symbolizes the "living" stage of life. He is filled with despair, but not yet completely devoid of hope. He is uncertain of what the rest of his life may bring, but a modicum of hope still exists. The old waiter has the omniscient view of the three progressions of life. He has lived beyond his "birth" stage, is teetering in the "living" stage, and through the unfolding life of the old man, is painfully aware of the future. Is it fear of growing old, the loneliness, or despair, which delivers the old waiter into his dark, unclean world of nothing? His mockery of the "Our Father" is the cumulative answer to the question. He has lost his own meaning of life. When hope has waned, despair overwhelms and we see the transition from the living to the time of dying. The old man has journeyed through all the progressions of life. The old man's death wish is further played out through the metaphor of insomnia, an ailment that he apparently shares with the older waiter. Along with the development of three characters, Hemingway creates the overall tone of the story by first contrasting between light and dark. The most obvious image is the caf, " A Clean, Well-Lighted Place". It is a refuge from the darkness of the night outside. Darkness is a symbol of fear and loneliness. The light symbolizes comfort and the company of others. There is hopelessness in the dark, while the light calms the nerves. Unfortunately for the old man, the light is an artificial one, and its peace is both temporary and incomplete. "... the tables were empty except where the old man sat in the shadow of the leaves of the tree that moved slightly in the wind"(256). Possibly, the old man hides in the shadows of the leaves because he recognizes the shortcomings of his refuge. Perhaps he is drawn to the shadows so that the darkness of his own age will not be so visible. Unlike the young waiter who is not frighten by the darkness because of his companion that waits for him in the dark, the old man has lost his wife. Even his ears bring him a sort of darkness as they hold out the sounds of the world. The old man's deafness is also a powerful image that contributes to the tone of the story. " ...the old man liked to sit late because he was deaf and now at night it was quiet and he could feel the difference"(256). Deafness ostracizes the old man form the rest of the world. In the day, everything must be a reminder to him of his disconnection from the world. In the caf so late at night he is not missing much. One might even conjecture that the old man chooses to be deaf rather than face the nastiness and disrespect spoken by his juniors. Lastly, Hemingway uses the image of "Nothing." The old waiter, who sometimes acts as the voice of the old man's soul,

Diluting Traditions Essays

Diluting Traditions Essays Diluting Traditions Essay Diluting Traditions Essay Diluting Traditions: Adapting to America Culture in the Stories of Julia Alvarez and Jose Burciaga [pic] [pic] Julia Alvarez Jose Antonio Burciaga March 27, 1950 to present 1940 1996 Pedro Aguayo Research paper May 26, 2010 Diluting Traditions: Adapting to America Culture in the Stories of Julia Alvarez and Jose Burciaga In â€Å"Hold the Mayonnaise† by Julia Alvarez and â€Å"I Remember Masa† by Jose Burciaga, the authors recreate the theme of Hispanic food and its influence in North American habits and customs. They reflect the relation between cultures based on the integration of two different identities. Mexican-American and Dominican-American traditions are exposed, creating a dual vision of life in North America. In â€Å"Hold the Mayonnaise,† Julia Alvarez describes her experience as Hispanic stepmother with two American stepdaughters. The use of mayonnaise as a symbol for the American food culture help to teach the blending of the society. Alvarez illustrates the experience of her mother and the existence of circumstances changing her path in North America. The Mayonnaise begin a lace of connection with the stepdaughters. Julia Alvarez adapts her Hispanic traditions to find new Hispanic-American custom. â€Å"All I could think of was that she would make me eat mayonnaise, a food I identified with the United States and which I detested. Mami understood, of course, that I wasn’t used to that kind of food† (Alvarez,1992). â€Å"Even a madrastra, accustomed to our rice and beans and tostones and pollo frito, would understand. But an American stepmother would think it was normal to put mayonnaise on food† (Alvarez,1992). Priscila Campello states â€Å"Now the voice and vision are not more of the daughter of exile, the girl who tries to assimilate and fit into North American culture, the unprotected girl who wants to be accepted in both social universes. Nothing more symbolic than mayonnaise, essential component of any fast food sandwiches, where the first contact begun with this other generation, the generation of devouring sandwiches filled with mayonnaise and other types of junk food, is here when Alvarez begins to develop her new Latin-North American identity† (Campello, 2008) . In â€Å"I Remember Masa†, Jose Burciaga describes his experience as American Hispanic using the tortilla as a trail to explain the importance of cultural habits and the integration between the American and Hispanic society. Burciaga demonstrates making of tortillas as part of the daily routine of Mexican-American natives. His own kids make ways to combine their tortillas with jelly and peanut butter. Burciaga text, displayed the double Mexican-North American interaction of cultures through the food. The best tortillas are handmade, the preparation require several hours of tender slaps that give a tortilla character. Although machines are faster, they can never adequately replace generation to generation experience† (Burciaga, 1988). Cheryl Glenn comments â€Å"The sensory details that infuse Burciaga’s definition of tortilla make his definition entertaining and memorable. Because description makes such of details, it serves to define what is being described in p articular ways† (Glenn, 2009). In conclusion I agree with the use of food to bridge the gap between cultures . I use Peruvian dish ‘Papa a la Huancaina’ during our fiestas, this delicatessen made with combination of potato and special spicy cheese mixed with milk and exotic herbs, help me to build links of friendships with Hispanics and Americans. I realize Hispanics and Americans in this world of globalization create paths of communication through food. References Alvarez, J. (1992) â€Å"Hold the Mayonnaise. Clouse, B. F. (Ed). (2010). The Student Writer: New York, New York : McGraw-Hill. Burciaga, J. A. (1981) â€Å"I Remember Masa. † Clouse, B. F. (Ed). (2010). The Student Writer: New York, New York : McGraw-Hill. Campello, P. (2008, April). â€Å"The Exile and Return of the Immigrant. † Retrieved May 25, 2010 from bibliotecadigital. ufmg. br/ Glenn, C. (2009, September) â€Å"The Harbrace Guide to Writing. † Retrieved May 26, 2010 from books. google. com/books/

Relapse Prevention the Treatment of Addictive Behaviors Term Paper

Relapse Prevention the Treatment of Addictive Behaviors - Term Paper Example In most cases, such individuals attempt to quit completely or try to modify such addictive behaviors such as by reducing their alcohol intake or smoking (Fisher and Harrison 2). A majority of individuals who make attempts in most cases become successful in changing such behaviors. However, among those who make attempts by seeking medical attention to change addictive behaviors, about 60 to 80% is seen to return to the same behavior after some time (Jonson 765). This is what is termed as relapse. Despite all the challenges that an individual faces in an attempt to move away from addictive behavior, it is necessary that such individuals be helped to cope with the challenge. Johnson (766) argues that the ultimate goal of relapse prevention and recycling success entails helping such individuals stop drug abuse or help them become more successful as they learn from experience. The purpose of this paper is to review the literature on relapse prevention and substance abuse. Johnson (769) notes that interventions designed for relapse prevention have been made under the clinical application of Marlatt and Gordon’s model. The model came about after the advent of a focus on maintenance and relapse prevention. Under this model, interventions are designed so as to enhance the maintenance of behavior change and to ensure that there are self-management and skills for withstanding the challenges posed by relapses (Fisher and Harrison 12). Johnson notes that relapse prevention goals are twofold: preventing initial relapse and management of relapse to abate a complete relapse in case it fails to occur. Nevertheless, treatment goals based on the reduction of harm and reduction of substance use have also been tried. The effectiveness of relapse prevention models have been reviewed with regard to different substances and then matched with numerous intervention alternatives.