Dance And Ethics In The Traditional African Philosophy Essay

Dance And Ethics In The Traditional African Philosophy Essay Chapter 2 LITERATURE REVIEW This section looks at various functions of dance in the Traditional African Society, especially its use for interpreting ideas such as ethics of (Twene KÃŽÂ µse) festival. 2.1 Dance and Ethics in the Traditional African Context Dance as a tool for perpetuating some simple ethics of the social values within the Ghanaian society has received some attention over the years. For example, an adowa  [1]  dancer begs his or her drummers to play a good rhythm for him or her to dance and thus seeks permission from the gods, elders and drummers before dancing.  [2]  By this, I am referring to simple gestures that portray a sense of respect and acknowledgement in the society. Dance is one of the effective tools for communication and nation building. These help in ensuring good behavioral change in the community.  [3]  According to Abà ­ÃƒÆ' °bà ¶là ¡ (2001), the term ethics as stated in the introductory section of this thesis are grouped into four areas; Normative ethics the basis and justification of moral rules and principles Meta ethics the meaning of moral terms Applied ethics the nature, content and application of specific moral guidelines Descriptive ethics accounts of how people actually behave in situations requiring moral action Abà ­ÃƒÆ' °bà ¶là ¡ points out that, contemporary thinking on ethics in African philosophy is concerned with normative and descriptive ethics. In justification to this, he argues that many African philosophers on the topic of ethics raise the question of the position of African ethics. The question is, do these ethics come out of religious doctrines (normative ethics), or are they results of reason (descriptive ethics). Ethics, as defined in the introduction of this thesis connote good human behavior in relation to other humans in a society. This is without the inclusion of a supernatural being or religion. It is humane, for every individual in a society to adopt positive characters to live peacefully in and out of the community without any religious intuition. On the other hand, the traditional African, by nature, is a religious being whose daily affairs are based on his or her relationship with divinities (God, gods, and or ancestral spirits, etc.). Therefore, the understandin g of ethics (which are found in the traditional beliefs and customs) will not depart from religion. The faith, trust, and fear for the divinity by the traditional African makes him or her submissive to the laid down rules and regulations of the community. In this contemporary era, many will perhaps appreciate the relevance of ethics, which is communicated through dance. Though, dance as a traditional activity, has suffered adulteration through the passing on from generation to generation, its usage in modern choreography with all the theatrical elements like sound, light, projections, costumes and make-ups, props and other technicalities makes it more educational and applicable to formal education. Realistically, some ethics in the traditional African context may not be applicable to the modern or contemporary society due to technological advancement, modernization, religious beliefs and disbeliefs and formal education. However, the attempt to use Ghanaian traditional dances creatively will shed light on old but yet beneficial traditional values. For example, the original benefit derived from the Dipo ceremony, may have lost its relevance to the Dangme girl today, because formal education has taken up some responsibility of the dipo rite. This is where choreography as a tool, can be used to promote some ethical values of the dipo rite and also serve as a preservative measure for the dipo dance as well. Some ceremonial dances positively affect the moral lives of people within the society when their themes are geared towards the endorsement of good conduct. The bragoro and dipo ceremonies and dance of the Dangme of Ghana is a typical example. Adinku (1994) notes that, dance for social ceremonies such as the dipo is restricted to girls in their puberty stage because the norms demand that, they must undergo initiation to inculcate in them the values of womanhood, and prepare them physically and emotionally to face their feminine responsibilities with confidence.  [4]  The performance of dipo and bragoro  [5]  help to simplify some of the ethical and moral lessons acquired in the entire ceremonies. The adowa dance of the Akan portrays some ethics. For example, a dancer may humbly plead with his or her drummers to play a good music as he or she dances by bowing and putting the right hand in the left hand, showing respect. The dancer bows to reverence a king in state and waves his right hand to greet and welcome spectators. These examples suggest that some dances are indicators and tools for bringing about ethical behaviors in the society. Dance as a non-verbal form of communication transcends ethnic and racial boundaries with fewer limitations.  [6]   Dance is fun, healing, joy, freedom, love, meditation, dynamic, an expression, emotional, magic and real and because of these qualities, it draws peoples attention when it is performed to an audience. These audiences are then exposed to and affected by the above irresistible qualities, thus, influenced by the symbolic movements carefully selected and used by the dancer or performer to express an emotional state.  [7]  This thesis uses the power of dance to address the findings of my research, which is the influence of the Twene KÃŽÂ µse festival on the practice of ethics. 2.2 The Relationship between Dance and Ethics Like ethical practices of the traditional African society, dance is one of the oldest traditions of man performed in all social gatherings such as festivals, naming ceremonies, funerals, puberty rites, and enstoolment and disstoolement of traditional leaders, because it graces every occasion in the life-circle of people. Within the life cycle of these people are their ethics and according to Nii-Yartey, a renowned Ghanaian choreographer, in Africa, dance serves as an index to the value systems that enable the community to interpret and express the various events of life.  [8]  Some of these events of life manifest the communitys reaction to areas such as work, to food and shelter, social and economic conditions, religious beliefs and disbeliefs, moments of joy and sadness. All these are captured in the dances of communities, thus, the Africans way of life in totality is reflected in his or her dance. To most Africans, dance is a habit formation, thus, one develops the interest and ability to dance as one participates in events associated with dance. He or she becomes familiar with the requirements and values of the dance, because the dos and donts of each dances learnt are also congruent to societal norms. For example, a fontonfrom,  [9]  nagila and adowa dancer, during state functions, will pay homage by bowing to the king, requesting for permission to dance. In the same way in our society, an Ashanti man will remove one of his footwear, lower the cloth on his left shoulder and bow to greet or shake hands with an Ashanti King. Furthermore, an $kyer1me will lower his cloth to the waist level, slightly place his right foot forward while stepping on the tail-end of his sandals before pouring libation. One is introduced to the societal moral requirements which form the ethical practices and principles of society as he or she studies through participation. Therefore, it is assume d that one becomes morally upright based on ones level of participation in dance, and his or her responds to its requirements. Morality is not ours originally, but learnt through socialization in the community. Hence, as the African grows, he or she learns through this habit formation to choose to do what is right from wrong. This is so because, to be morally right is not an in-born trait, but acquired with the choices one makes. One, consequently, bears the cost of the good or bad he or she purchases. One of the most important principles of the African is the family system the interdependency of the African. Thus, the challenge of one person is the challenge of all. This is not different in their dance performances. One does not perform in isolation because there will be no one to drum, sing, or hail the dancer and these are predominant in the African dance performance. Dancers mostly perform in groups at social functions, and admirers may hail them by clapping or walking into the dancing ring and fixing a coin on the forehead of the dancer. Gyekye (1996) opines that, the African is by nature a social being oriented towards others in a community of persons. Community life directly involves a person in social and moral roles, responsibilities, obligations and commitments that must be fulfilled. The Ghanaian is identified as a community member and therefore, seeks to uphold the values inherent in these obligations. These social obligations are the moral standards which sum up the e thics of the community. What Gyekye says is not different from the direction of this study because, the concern of the social being to live in an environment of peace, prepares him or her to adhere to ethical practices and principles of the community for posterity. Some of these ethical practices and principles can be found in the traditional dances and the festival activities of the African, while others are found in the day-to-day activities of people in the community, exist in isolation and therefore, are getting diminished. With changes that have occurred in our ethical life due to modernization, perhaps dance, through the medium of choreography can capture the essence of some of these values and bring them to attention of this contemporary community. The African lives for his community and Anthony Egan confirms this by his statement that If the foundation of African ethics is in the notion of humanness, what is to be a person, ubuntu sees this humanness as personhood in the community: a person is a person through other people. This confirms the earlier point raised that no one lives in isolation in the African system: a person life because others live; therefore, his or her activities affect the progress of the society. In light of the above, therefore, there is no doubt that the distinctive features which help recognize the African people are their cultural practices, social activities and values, religious and traditional beliefs, and principally their dance and musical traditions. 2.3 The Meaning of Ethics and Its Relevance to this Study In other to situate this research work within the context of ethics, some assertions by philosophical scholars such as Gyekye, Mbiti, Kant and others will be considered. According to Gyekye (1987), the Ghanaian equivalent word for ethics is suban. He explains that, ethics may be translated as suban ho nimdee or suban ho adwendwen, studies or reflections on character, a rendition which, in stressing the notion of character, agrees with the Akan conception of morality and hence can correctly be used, sometimes with an additional word or words to reflect modern usage, as the Akan equivalent for the word ethics.  [10]   In his contention, suban is so vital and for this reason, it is given a central place in the Ghanaian moral language and thought that it may be considered as summing up the whole idea of morality. For example, an Akan will say, He has no character (onni suban) instead of, He has no morals. That is, onni suban is mostly used if a person is describing the negative moral status of another person. The word pa or papa, meaning good is sometimes added to the sentence to make the meaning clearer in a moral sense. For instance, onni suban pa (he has no good character, or his conduct is unethical). The opposite of this statement is, owo suban pa (he has moral, or he is ethical, moral). That is a person with a praiseworthy character. This takes our discussion to the meaning of character and its relationship to ethics. Gyekye again defines character as a state or condition of a soul which causes it to perform its actions spontaneously and easily.  [11]  This presupposes that, the moral habit of an individual is innate and as he or she grows, the society teaches him or her to adopt good character to act positively at all times and in spontaneous situations. In support of this, Kant (1724-1804), states that, act as if the principle on which your action is based were to became, by your will, a universal law of nature.  [12]  Kants statement has bearing in the Akan proverb that says abaa a yÃŽÂ µde b4 Tekyi no, yÃŽÂ µde b4 Baah. This is literally translated as, do what you want others to do unto you or and therefore one should be mindful of his actions so as not to negatively affect other people. According to Kant, one must be fully aware of actions, whether good or bad, so that he or she will be fully responsible for the outcome thereafter. Bad people are not welcomed in social gathering such as festivals and therefore do not add up to the decision makers of the community. On the other hand, a person is believed to have the capability of changing from unacceptable behaviors to acceptable behaviors through the teaching of moral values embedded in proverbs, traditional dances and folktales. Such people become part of the society because, it is in living virtuously that human beings can give meaning to their social life and existence.  [13]   Johnsons (2004) article on Kants Moral Philosophy indicates his (Kants) substitution of ethics with morals and proposes that Once we seek out and establish the fundamental principle of morality a priori, then we may consult facts drawn from experience in order to determine how best to apply this principle to human beings and generate particular conclusions about how we ought to act.  [14]  Kant has observed that, to understand what ethics really is, an in-depth analysis of our moral concept must be sought. For example, Saint Augustine (354-430), as he sought to reinterpret the virtues of classical Greece says, Temperance, courage, justice and wisdom are expressions of Christian virtue.  [15]  In this direction, an action is regarded as right if it is in agreement with a moral rule or principle.  [16]  The understanding of the concept of good will, obligation, duty, and so on as well as their logical relationship to one another, is inevitably linked with the African concep t of ethics; thus, we can determine the rationality of ones actions; whether he does what is right or what is wrong. To buttress this point, Bantham Jeremy (1748-1832) positions that, correct actions are those that result in the greatest happiness for the greatest number of people.  [17]  To live in a harmonious ON environment with one another, ones deeds must bring about the greatest degree of joy and happiness to him or herself as well as people around him. To Jeremy, ones happiness is quantifiable to units of pleasure, therefore less units of pain. However, Socrates (469-399bc) concepts of ethics that every person has full knowledge of ultimate truth contained within the soul and needs only to be spurred to conscious reflection in order to become aware of it.  [18]  The ultimate truth found within the soul of the African, as confirmed by Gyekye, is interpreted in the Akan proverb that says, no one shows the child where God is.  [19]  In other words, even a child knows what is right from wrong and this is because of the ultimate truth, which is an in-born-trait and is contained in the soul of the individual. While some African thinkers hold the view that, the punishment given to a person who has gone against an ethical rule may spur on others from committing the same crime, others hold a different view on the matter. For example, when a parent or guardian disciplines a child for insubordination, it spurs on other children from doing same. On the other hand, the idea of motivating people to do the right thing does not sit well with others. Since the ultimate truth is embedded in everyone, it presupposes that one does not need to be motivated to do what is right. Socrates ideology concerning ethics is to incite people to do the right thing and thus, without incentives people may not consciously reflect on the knowledge of ultimate truths. I agree with the two assertions because, from childhood one experiences moral virtues through habit-forming activities such as traditional dances, folk tales and others that include singing traditional songs and proverbs for socialization.  [20]  Furthermore, the society bears the responsibility of helping to discipline a child when he or she goes wrong, because of the collective perspective of society for the upbringing of its members. When a child goes wrong, the onus falls on the members of the community to discipline that child. One significant example observed during my research trip is my experience of the sacred atmosphere the Adjumako-Kokoben town experiences a month before the celebration of Twene KÃŽÂ µse festivities. People are required to eschew antisocial behaviors most especially during the festival season. Unethical behaviors such as stealing, gossiping, fighting and desecrating of sacred centers like the Twene KÃŽÂ µse shrines and mpusuban  [21]  are highly prohibited. This is because the period of the festival is considered holy, where spirits of departed ancestors come back home to prepare the grounds for the up-and-coming events. The community frowns on people who go contrary to this ethical rule and culprits are summoned and fined by their traditional council. During the festival, such persons are ridiculed with insulting songs to spur on others during the celebration of the Abangye which leads to the climax of the Twene KÃŽÂ µse festival. It is also a belief that, the spiritual entity that protects the community with it source from the deity, Twene KÃŽÂ µse, does not condone unethical people in the society.  [22]  This raises the question of whether or not the ethical rules or principles have a link with the supernatural or their traditional religion. However, John Mbiti (1969) agrees that ethical rule practiced worldwide may promote peace and tranquility among people. He points out that; As in all societies of the world, social order and peace are recognized by African people as essential and sacred. Where the sense of corporate life is so deep, it is inevitable that the solidarity of the community must be mentioned, otherwise there are disintegration and destruction.  [23]   He believes that, the African community is bound together with kinship relationship and therefore the unethical deeds of one person affect the entire community. This becomes sacrilegious during the holy periods of traditional festivals. For the purpose of this dissertation, the word suban will be adopted, thus, the required suban proposed by either the community or the gods (supernatural entities) to be practiced in socio-cultural and political activities. Theories of philosophers concerning the source of ethics in the traditional African society in relation to my research findings will be pursued in the next section. 2.4 Theoretical Framework 2.4.1 Ethical Concerns in African Cultural Standpoint Many scholars have written extensively on the ethical concerns in the traditional African societies. Some have attributed the Africans practice of ethics to their religious beliefs while others have disputed the fact and said that, ethics have less to do with religion. One of such philosophers who have suggested a relationship between the Africans way of life and religion is Kofi A. Opoku (1974). He notes; The phenomenon of religion is so pervasive in the life of the Akan, and so inextricably bound up with their culture, that it is not easy to isolate what is purely religious from other aspects of life. It may be said without fear or exaggeration that life in the Akan world is religion, and religion is life.  [24]   According to Opoku, the African cannot segregate himself from religion and hence religion affects his moral obligations, and therefore the Akan morality is based on religion. In other words, a persons moral standards are to a large extent dependent on his religion. Furthermore, Opoku (1978) writes on Akan morality and states that, Generally, morality evolves from religious considerations, and so pervasive is religion in African culture that ethics and religion cannot be separated from each other.  [25]  The traditional African is seen as a religious being through his daily reverence to divinities in his or her life circle; birth, puberty or initiation and death. When a child is born, libation is poured to ask for blessing for it and thank the gods for its save entrance from the supernatural to the natural world. In some cases, names of ancestors who led moral lives are given to the child to honor them. Puberty (a period that marks the beginning of adulthood in both men and women) , farming, fishing, hunting, enstoolment and distoolment of chiefs are not performed without the consent of a deity, so as the death rite of individuals. These activities are the customs and belief systems of the traditional people. Some of the customs and belief systems of the African community contain some ethics. The ideas behind their practices are beneficial and connote morality in the community. For example, it is unethical for one to whistle and sweep at night in the most Akan societies. Whistling may attract snakes, which can bite one to death. In the same way, precious tiny objects may be swept away at night. These are beliefs which when practiced becomes beneficial to the people. Can it also be said that the gods propounded these beliefs? Bishop Sarpong, in support of the above discussion states, Ethics here merges with religious practices, and assumes communal proportions. Among the Ghanaian, every ethical conduct may be said to be religiously orientated.  [26]  Busia (1969) a notable scholar of Ghanaian culture also declares that religion determines the moral duties for the members of a group or tribe.  [27]  Finally, Mbiti reinforces that, there exist, therefore, many laws, customs, set forms of behaviors, regulations, rules (à ¢Ã¢â€š ¬Ã‚ ¦), constituting the moral code and ethics of a given community or society. Some of these are held sacred, and are believed to have been instituted by Godà ¢Ã¢â€š ¬Ã‚ ¦.  [28]  All these assertions agree that ethics is hardly segregated from religion, and religion  [29]  has it source from Supreme Being (God or gods), not man. However, Kwame Gyekye, Segun Gbadegesin, Kwasi Wiredu and Polycarp Ikuenobe disagree with all the above claims. To them, moralities have less to do with religion where the source of this religion is God. Gyekye explains that, through his research in the Akan community, no one attributed rules of moral behavior to instructions from God. Nonetheless, Gyekye clarifies the relationship of Akan moralitys dependence on religion, and he provides two distinctions. He categorically states; It must mean or imply: (1) that moral concept such as good, bad, right, wrong, and ought are (to be) to be defined in terms of religious prescriptions or the commands of some supernatural being; (2) that moral beliefs, principles and ideas derive logically from those of religion and hence, (3) that religious prescriptions provide the necessary justification for moral beliefs, principles and judgments. Finally, (4) the moral conduct of individuals is determined or greatly influenced by their religious beliefs.  [30]   He distinguishes the above assertion of religion merging with morality and explains morality as referring, Either to a set of social rules and norms for guiding and regulating the conduct of people in a society, or behavior pattern, that is, responses or attitudes to such rules and norms. Thus, we speak not only of moral rules, beliefs, and prescription, but also of moral behavior, meaning behavior in conformity with accepted moral beliefs and rules: the moral person in one whose attitude or response to moral rule is satisfactory and commendable. So that the idea of the religious dependence on morality involves not only the sources of moral rules and principles, but also the influences that affect patterns of behavior.  [31]   Gyekye proves that there are visible distinctions with these two implications and for that matter, vivid analysis must be done in this aspect to avoid people from the mistake of given false conclusion on the issue of religion and morality in the African culture. According to Tufuhene Akorful IV and $kyer1ma Kwaku Aky1 from the Adjumako-Kokoben traditional Area, ethics are the morals values within the belief systems of the community that promote acceptable behaviors and were passed on from their forefathers unto them. Here, forefathers refer to the ancestors and traditional priests of the town. They believe that individuals do not accept acknowledgement for contributing to the welfare of the community, rather, wisdom is ascribed to people of old or ancestors, priest and gods. They therefore admit that, through the wisdom of the ancestor and the gods, ethical principles for moral behavior in the town, are propounded and communicated through their traditional priest unto the people. In this instance, one see two underlining features over here; the ancestors who were once human and the gods. Could it be that the provider of ethics is a shared responsibility of humans and the supernatural? Yes, because the traditional religion is a relationship b etween man and the supernatural, and though one is supreme over the other and may be the provider of ethics, the less supreme also has equal responsibility to make moral rules to protect his or her community. Yet, he or she does not take glory for his achievement, but ascribes it to the gods or ancestors. The Adjumako-Kokoben people believe that the traditional priest to the Twene KÃŽÂ µse god is the greatest priest of all times. He (the Twene Kese priest) protects his people by providing ethical rules. These are found within their belief systems. Table 1. The ethics found in some belief systems of the Adjumako-Kokoben people Examples Of Some Belief Systems In Adjumako-Kokoben The Ethics In Such Belief Systems Do not bring a whole bunch of Plantain called apim  [32]  to the house. Cut some fingers off first. By cutting some fingers off, it encourages sharing with others in the society. Do not bring a whole palm fruit to the house. Cut off some fruits first. Share some of the palm fruits with a neighbor. Do not pound fufu  [33]  at night. Eating heavy food at night may cause stomach upset. Insects or objects may fall in the fufu during pounding and cause harm to those who eat it. Do not go to the streams when menstruating or have a cut on your body. Diseases may be transmitted to other people. Do not bring dog to town. They are believed to carry bad spirit, which can affect the blessings of men. They can also bit and transmit diseases as well. Cut very long firewood into shorter pieces before bringing them home. They occupy lots of space. The carrier may hurt someone with it due to the length of the log. Unbalance may break the neck of the carrier. 2.5 Ethical Theories The fundamental principle of morality binds every individual in a community because ethics are about how to live a good life wherever one finds him or herself.  [34]  Meaning, harmonious life in a community depends on obeying the ethical principles therein. Richard T. Hull (1979), in his paper, The Varieties of Ethical Theories, explains various ethical theories and states the two fundamental types of ethical theory: those based on the notion of choosing ones actions so as to maximize the value or values to be expected as consequences of those actions (called consequentialist or teleological theories [from the Greek telos, meaning aim or purpose]; and those based on the notion of choosi

The War At Gettysburg :: essays research papers

The War at Gettysburg Getting There On the way to Gettysburg was tough. It was a long hard and tough journey getting there because there was no other way to get there for the army besides walking. It was so hard that some people died, and some got sick. The trip there was very long. Only about half all the people going there survived. The most of all people that died were Confederate men. The Population There was a lot of people involved in The War at Gettysburg. Major Joseph Hooker had 115,000 men in his army. Major Robert E. Lee had only 70,000 Confederate men in his army. Brig. General John Buford had opnly 4,000 men in his section of the confederate army. 9,000 of the Union died, 5,000 of the men scattered, and some 40,000 of the men held the ridge. Their Life The sodliers had a horrible life. Almost all of the soldiers worked night and day.They all risked their life to defend their armys and Union. Most of them got scared. Most died because they either got shot or the war was to hard for them. Some ran away, because they got scared, Their goal was to defend their Union. What Happened The Confederate went to war with the union in a small town called Gettysburg. The Union majorally beat the Confederate. 28,000 were wounded, captured, and killed from the Confederate. Major General George Meade some 23,000 Union Men, that was nearly a quater of his men. The war was over on July 3, 1863. The Union had won the war. Supplies The men nedded alot and I mean alot of supplies. Most men needed Clothes, Blankets,food, medicine, gun supplies, horses, wagons, cattle,and scores. They needed sauerkraut, thought to be remedy for diarrhea that plagued thousands of soldiers. They basically needed everything. Important People There was alot of people in The War at Gettysburg. Her are all of the names of the army people. Union: The Army of the potomac Major General George Meade; Commanding

Memoirs of a Geisha Book and Movie Analysis Essay

I. Introduction Speaking to us with the wisdom of age and in a voice at once haunting and startlingly immediate, Nitta Sayuri tells the story of her life as a geisha. It begins in a poor fishing village in 1929, when, as a nine-year-old girl with unusual blue-gray eyes, she is taken from her home and sold into slavery to a renowned geisha house. We witness her transformation as she learns the rigorous arts of the geisha: dance and music; wearing kimono, elaborate makeup, and hair; pouring sake to reveal just a touch of inner wrist; competing with a jealous rival for men’s solicitude and the money that goes with it. In Memoirs of a Geisha, we enter a world where appearances are paramount; where a girl’s virginity is auctioned to the highest bidder; where women are trained to beguile the most powerful men; and where love is scorned as illusion. It is a unique and triumphant work of fiction—at once romantic, erotic, suspenseful—and completely unforgettable. II. Comparison and Contrast After reading a lot of positive critique about the novel, I bought a copy and read it eagerly the moment I took hold of it. I’ve seen the movie long before I read the book. It was the movie that captured my interest and based on my experience, the books are always better than the movie, except for The DaVinci Code which I think, doesn’t have any difference with the book, that’s why I decided that it is a must to read the novel. The characters were vividly described. I was carried away by the emotions of the characters especially Nitta Sayuri, who was at the beginning, known as Chiyo, the girl from a poor coastal town who was sold to an okiya to be trained to become a geisha. It was focused on how a geisha is trained, about the life of a geisha. I always felt myself controlling my emotions especially on trying sequences in the novel. I was controlling my emotions just how Sayuri did, the way a geisha should. The character of Hatsumomo, on the other hand, made me feel mixed emotions. I was angry because of her cruelty to a helpless child but I also pity her because she knows that this very young helpless girl can eat her alive if she will get proper training as a geisha. The first real kindness that she experienced from the â€Å"Chairman† touched her deeply and gave her hope, a sense of purpose which vanished totally after she failed to meet her older sister when they planned to runaway and go back to their home. The book showed me that geishas are not prostitutes. They are well-trained, professional entertainers and although they, most of the time, manipulate men’s emotion for their own welfare, they know where their stand and that those men’s money were reciprocated by services enough that they don’t mind spending them. Communities depended greatly on Geishas, not directly but through the income they get from how the Geisha’s business operates. The book made me understand how hard it is to be a Geisha, how a woman gives her virginity to the highest bidder and how loving does not have a space in a woman’s life if she really want to succeed in her career. The movie did not do much explaining as the book but it was good. It did not show how meticulous it is to tie an obi. I did not feel overwhelmed by the dance scene as I felt reading how it was described in the book. They also changed how Hatsumomo left. In the book, she got so angry on a client that she bit him and after that, she was kicked out of the okiya but in the movie, she burned their okiya. I think it was a major turning point and should not be changed. It was also mentioned in the book how it felt strange when Hatsumomo was not living there in their okiya anymore. It was a good chance to play at the emotions of the viewers. But there were good things about the movie such as perfect soundtrack which carried on the mood and emphasized the emotions felt in different scenes, the casting was perfect although I would have chosen a prettier Mameha, and the colors were vivid, and some scenes made me go through the same emotions again as when I read it in the book such as the distant romance between the Chairman and Sayuri. I would also like it better if it was shown in the movie how the Chairman became Sayuri’s danna and that the two of them moved to NYC and Sayuri decided to put up her own teahouse there. III. Reaction The movie is a great supplement for the book. It was good by itself but reading the book will make you understand more, not only about being a Geisha but the culture in China, the complexity of the difference in economic status, the traditions that remained well-kept, and the depth of the kind of relationship that Sayuri and the Chairman had. The characters were well presented in the books as well as the settings and scenes. I love reading and I don’t get easily bored with books but it is also rare that I feel heavy in the chest to just put a book down. â€Å"Memoirs of a Geisha† is one of my favorite novels and although the movie did not make it to my list, it is a must-see if you read the novel. It would be much better if you read the book first because the movie will just help you visualize although that would not be needed because everything was vividly described by Arthur Golden in the novel the same way Rob Marshall precisely recreated the scenes that preserved the novel’s beautiful tragedy.

Mr. Collins In Pride And Prejudice - Free Essay Example

Sample details Pages: 2 Words: 691 Downloads: 2 Date added: 2019/06/10 Category Literature Essay Level High school Tags: Pride and Prejudice Essay Did you like this example? Jane Austen portrays Mr. Collins in Pride and Prejudice with various characteristic traits. He is a lot more than an awkward little man. Mr. Collins is confident, well-connected, arrogant, prideful, and he has a false sense of humility. He has a lot of layers and is not just a two-dimensional character, but a complex character who cannot be summed up into one word. Mr. Collins is first mentioned in the novel when he sends a letter to Mr. Bennet. The letter was formal and it gave him the illusion of being a humble man. If you should have no objection to receive me into your house, I propose myself the satisfaction of waiting on you and your family (Austen 43). He seems to be writing modestly and in the name of peace, but in actuality he is looking for his own personal gain from the Bennet family, and is not wanting to settle an old feud like he suggests. Mr. Collins is not just formal in his writing, but also in his manner of speaking. You can tell that most things he says he has already pre-prepared. For example, when he proposes to Elizabeth it was almost like he was reading off a list or prepared some sort of outline beforehand of the reasons they should get married. On page 67 he even admits to planning his speeches or remarks ahead of time by saying he sometimes amuses himself with suggesting and arranging such little elegant compli ments as may be adapted to ordinary occasions Don’t waste time! Our writers will create an original "Mr. Collins In Pride And Prejudice" essay for you Create order Mr. Collins is very self aware of his status as a minister and heir to Longbourne. Behind his false humility he has great self-importance. He believes himself better than many people because of his connections to Lady Catherine de Bourgh and often belittles others to show their inferiority. For example, Mr. Collins says to Elizabeth I would advise you merely to put on whatever of your clothes is superior to the restLady Catherine will not think the worse of you for being simply dressed(158). Again, we see Mr. Collins pretending to be this humble and kind man, but really his arrogance and pride keep him from ever actually being the man he pretends to be and instead he belittles others because of his self-importance. However, he does lack self-awareness in that he is unaware of how everyone sees his personality as rather annoying, and his mannerisms awkward and ridiculous. Not only is Mr. Collins aware of his status, but he bases his entire value system around it. His status made him prideful and so he acted like he was humble and saintly while others were inferior to his connections and how he had been educated. He thinks he has the power to tell others what to do. For example, after he had heard of Lydia running away with Wickham he wrote a strongly worded letter to the Bennets telling them that they should disown and never speak to her again because of what she had done. Mr. Collins had no right to interfere with their personal affairs, but did anyway because of his superiority complex. Even in Jane Austens more minor characters she showed the depth of a human person. Mr. Collins cannot just be summed up with one word. He has depth. The readers first see him as a formal and humble man, but as the novel progresses he is seen as a conceited man living behind the facade of a humble man. He is aware of his status and lords it over people, but does it in a sneaky way. He is unaware of his awkwardness and annoying manners because he finds himself very proper. Mr. Collins is like a lot of people today, but in an exaggerated way. Many people tend to pretend like they are better than what they are and try to put on an act. However, people are not always what they seem and sooner or later the mask they hide behind is taken off. Mr. Collins was more than just one thing. He developed more as the readers got to know his character and discover his many positive and negative qualities.

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Fear of Parenting for this Generation - 1240 Words

Fear of Parenting With the raise of internet and easily obtainable information, many soon to be parents are able to research all of their parenting questions. People in modern times fear becoming parents due to their lack in childcare experiences. Since the 1960’s, the United States birthrate has been gradually decreasing. The lower birthrate leads to fewer adults having childcare experiences as they did not growing up caring for little brothers or sisters. Many people fear that their personality or lifestyle choices would negatively affect the upbringing of a child. The fear of parenting is so strong that people would believe anybody who claims to be an expert in raising children. Susan Cain, who is known for her book Quiet, answered questions on the difficulties of parenting with conflicting personalities. Those personalities that Cain addressed were defined as introverts and extroverts by Carl Jung. A parent shouldn’t worry about their personality or lifestyle affec ting a child’s development as a child develops from their environment. The child develops from adapting to their environment and their individual experiences with situations. What exactly are introverts and extroverts? Carl Jung, a renowned Swiss psychiatrist, studied many personalities and was able distinguished two major characteristics. One of the characteristics was extroverts. Extroverts tended to be more social and very outward with their emotions. This characteristic type depends on outsideShow MoreRelatedResidential Schools Were Government Endorsed Schools For Aboriginal Children1749 Words   |  7 Pageswhere the standing parental figures were often abusive towards them. The Legacy of Hope Foundation (2015) says â€Å"First Nations, Inuit, and Mà ©tis children were often away from their parents for long periods of time and this prevented the discovering and learning of valuable parenting skills† (para. 1). 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The Case Study of Bruno Smallgoods Free-Samples for Students

Questions: 1.Briefly outline the legal Responsibilities that Employers have to ensure a Safe Workplace 2.Define the term Safety Culture (drawing on appropriate academic literature) 3.Explain how a Safety Culture can Improve Safety behaviours of Employees (drawing on appropriate academic literature) 4.Identify five recommendations that Bruno Smallgoods should implement to Improve the Safety culture within the Organisation. Answers: Introduction Human resource management Human resource management is a concept that aims at improving the workplace conditions and establishing better relations between employees and employers in order to optimise the performance levels of the employees. Human resource management uses various functions, such as training and development, career development, performance management, recruitment and selection, etc. to achieve its objectives. One of the key aspects of human resource management is to ensure a safe working environment for the employees so that they can work in a healthy and safe workplace environment and perform their duties and responsibilities to the best of their abilities. Ensuring safety at workplace is not just an approach that helps business organisations in improving employer employee relations but is also a legal obligation towards the employees. An employee getting injured or losing life at workplace due to lack of safety measures or negligence ca invite a lot legal trouble and market defamation for a c ompany (Jane Mullena, 2017). Thus, ensuring a safe workplace environment and making the employees follow safety guidelines is an important part of human resource management. Company/Case background Bruno Smallgoods is an Australian based company that was founded in 1920. The company was founded by a family of butchers and farmers who had a vision of providing the Australian public with the finest quality meat that was cured using traditional Italian recipes. As of 2017, Brunos have become a major supplier of Smallgoods in the Australian market and offer a wide range of products, such as Italian salami, ham, bacon and Smallgoods. The Bruno family has been successful in achieving their vision and have a number of family owned facilities in Bundoora, and Victoria and has a workforce of over 250 employees. The company has a very basic organisational structure where the CEO reports to the Board of Directors, which is made up of members from the Bruno Family. All departments in the company have a manager and all production departments have supervisors who are responsible for the management of production line workers. In one of the health and safety investigations, the auditor discovered that the workplace was lacking safety precautions and the employees too had a poor attitude towards safety. During the survey, the auditor came across a number of instances where the employees reached the meat mincers to clear blockages while the mincers were operating. The employees had not been using their safety equipment while most of the safety barriers on the machines were removed to speed up the production proses. After the investigation, the auditor advices the management of the company to lay a greater focus on the development of a safety culture within the organisation. The CEO of the company has become concerned about the safety conditions of the workplace because they have already invested a lot of money in fostering a safe working environment but are still facing a risk where someone might get seriously injured or would die on the factory floor. As a result, the CEO of the company has hired a professi onal in workplace safety so that they can foster a safer work environment. 1.Legal responsibilities of employers to ensure workplace safety In the present day business world, the customers as well as the employees expect their companies to be more ethical in the way that they treat their employees and work towards the safety of the environment. Another important part of a companys corporate social responsibility is to ensure a healthy and safe working environment for the employees. The employees have a legal right to work in a safe and healthy environment and is also a legal binding on the employers (Hancock, 2015). It is a legal binding on the employers to ensure a safe working environment for the employees and other people who are stakeholders in their business, which means that it becomes an employers legal obligations to ensure that no harm, injury or health issue is caused to the employees while they are at the workplace. Under the law, the employers are required to provide safety precautions to the employees and educate them to undertake and follow all the safety precautions and measures that are associated with workplace tools, equipment or machinery. Under the Health and Safety at Work Act of 1974, it is is duty of the employers to: Ensure and provide safe system of work Ensure and provide a safe area for working Provide safe equipment, plant and machinery to operate Carrying out risk assessments at regular basis and taking necessary steps to deal with employee health and safety risks Educate workers by providing the workers with instructions, training and supervision about the safety risks associated with the workplace, machines, tools, equipment, raw materials, etc. Employ a person who looks after the health and safety of employees Provide facilities for staff welfare in the workplace, etc. (Anon., n.d.) Thus, ensuring safety in the workplace is a legal obligation for the employers towards their staff and an employers failure to provide a safe working place to the employees can invite legal troubles in the long run. 2.Safety Culture During the commencement of industries, workplace safety was not given much importance by the employers as they had a higher tendency to neglect it in order to increase profitability. Over the past few years, the threat to human resources have increased exponentially because of natural as well as mad made disasters (Andrea H. Okun, 2016)(Sidney W.A. Dekker, 2016)(Deirdre McCaughey, 2014). According to a report prepared by the bureau of labour statistics (BLS) in 2012, almost three million non-fatal injuries were reported by private employers during 2011. Human resources working in business organisations are constantly facing risks to their health and safety and some have already become victims to industrial disasters, such as the Chernobyl disaster, Upper-Branch mine, Davis-Besse, etc. (Cole, et al., 2013) Safety culture, in simple words, can be defined as a set of attitudes, values, beliefs and perception that a workforce possesses in relation to a safe environment at the workplace. Safety culture forms an important part of an organisations culture and is also defined by saying the way in which things are done. The term safety culture was used for the first time in the report prepared after the Chernobyl incident. The report was aimed at discussing the concept so that an explanation for the organisational errors and operator violations that resulted into the incident could be given (K.Muthuyadav, et al., 2015). Zohar (1980) used the term safety climate in his empirical investigation that was aimed at studying the attitudes of Israeli manufacturing employees and employers towards safety. He defined safety climate as a moral perception that the employees share about their work environment. 3.Role of a safety culture in improving safety behaviours The involvement of legislation in ensuring the interests and wellbeing of the employees make it a legal obligation for the employers to avoid those workplace practices that value production over employee safety. The safety culture in an organisation is helpful in representing the share beliefs, attitudes, norms and work practices that the employees and the employers have towards the health and safety of human resources in the workplace. All employees and employers play an important role in ensuring safety and health for each other and so does a safety culture. The role of a safety culture in improving the behaviour of the employees towards a healthy and a safe working environment is discussed below: A safety culture is itself a framework that helps organisation in starting a movement towards safety in the workplace. Using a safety culture, organisations are able to create a goal, write it down, share it with the workforce and then measure the achievements after implementation. An organisation working to propagate a safety culture in the workplace is able to leave a long lasting impression on the employees. The employees start to understand that health and safety is important because their employers are attaching some value to it. When an organisation is able to establish a safety culture in its workplaces, it becomes obvious that during competing priorities, safety and health of the stakeholders will always be the top most priority. Due to the presence of a safety culture, employees as well as employers attach a high value to safety as compared to productivity or profitability (Hofmann, et al., 2017). A safety culture can help business organisations not only in fostering a workplace environment that is concerned about the health and safety of all but also helps in identifying risk areas and opportunities for improvement in the near future. Such an approach can help business organisations in dealing with risks before they occur and cause a serious injury or problem to someone. A safety culture can also help a business organisation in improving its facility wide communication on health and safety topics. Communication related to health and safety topics can further help in increasing the awareness about safety and health topics amongst the employees and helps them in dealing with such risks (Middlesworth, n.d.). A safety culture can help business organisation in fostering a unified vision towards health and safety in the workplace, which helps in improving the attitude of the employees towards health and safety. It also helps in achieving a condition where all employees working in a company are involved in the drive towards safety and play an important role in ensuring workplace safety for themselves and for the others. Further, a greater participation from the employees is always helpful in achieving better results and improvements. A safety culture can also help in establishing better relations between employees and employers. When employees get a feeling that their employers are concerned about their safety and well-being, they become more committed towards their employers and start to demonstrate a greater involvement in the safety practices of the workplace. A safety culture also ensures that the employees are able to report safety or health related issues openly to their seniors because they feel that safety and health of the employees is equally important to the employers as is performance, productivity and profitability. With the help of a safety culture in the workplace, the employers can ensure a greater commitment and a positive attitude from the employees towards safety and health related practices by attaching rewards and recognition in the safety culture. A safety culture can help in improving the attitude of the employees towards safety because the value that the employers attach to employee health and safety makes it obvious that any person or employee who tries to avoid safety precautions or practices will have to face serious consequences, which can also result into dismissals if the behaviour of an employee can mean serious injury to himself or herself or to someone else (Middlesworth, n.d.). 5.Steps to improve safety culture in Bruno Smallgoods Its important for business organisations to foster a positive safety culture in the workplace because negligence of employees in taking appropriate safety and health precautions can cause legal troubles for the employers. The safety conditions prevailing in Bruno Smallgoods calls upon some serious changes to be introduced in the workplace before someone gets seriously hurt or dies because of inability to adhere to safety precautions. Some steps that can help the management at Bruno Smallgoods to improve the safety culture in the workplace are given below: First of all, the company needs to introduce some serious changes in the workplace safety culture. The company needs to carefully analyse its present position and discover the gap that exists between its present position and where it wants to see itself in the near future. The company needs to assess the areas where the workplace fails to adhere to safety precautions and establish a sense of urgency within the workplace. By establishing a sense of urgency in the workplace, it would be possible to bring it into the awareness of the employees that there is something wrong and there are certain changes required to be introduced that can help in improving the workplace conditions. The management will have to identify change agents from within the organisation that would be helpful in facilitating the change and will also have to analyse different operations and work practices where there is a lack of safety. Once the management is able to identify all those areas where a change is requir ed, it can then select an appropriate change management tool, such as Kurt Lewins 3 step model, Kotters change management model, etc. and can start implementing the designed changes in the workplace. Secondly, it is important for business organisations to include safety and health related tests in their recruitment and selection procedure. Business organisations, like Bruno Smallgoods, which are operating in a high risk environment that can cause injuries or fatalities to the workers because of usage of heavy tools, machinery or equipment should make it a point that they include safety and health related terms right from the starting of their recruitment and selection procedure. Business organisations should make it a point that they include questions about workplace health and safety in their recruitment test so that they can test the knowledge of the employees related to safety measure and precautions and can also bring it in the notice of the candidates that workplace safety is of utmost importance to the employer. The management can involve case studies and questions that can help in testing the response of the candidates related to workplace safety and risk and should chose only those candidates who have sufficient knowledge about the different safety measures that should be taken while working in a workplace and while using tools, machinery and other risk oriented equipment. This would allow the company in fostering a better safety culture within the organisation because the employees at each level of the organisation will already be aware about the importance of workplace health and safety (Barbera, 2014). Thirdly, the management at Bruno Smallgoods can also arrange for training and development programs that can help the existing employees in learning new skills and techniques that would help them in becoming more aware about the importance of workplace safety and how to ensure safety while working in a risk oriented environment. Health and safety risks increase exponentially when employees have to work with heavy machinery (cutting machines, cranes, rollers), chemicals (acids, cyanides, etc.), construction material, etc. and the risks become even greater when the employees using these machines are not fully trained to use them. An organisation that is experiencing high safety risks in its workplace should analyse the root causes of the risks and should try to bring down these safety issues by training and developing their employees so that they have a better understanding about the machines and can use them by taking all the necessary safety precautions. Using training and development programs, the management at Bruno Smallgoods will also be able to ensure that its employees receive training that can make them more competitive in preforming their tasks while also adhering to all the safety precautions that they should be following in the workplace. By implementing training and development programs that will be aimed at increasing the knowledge of the employees in terms of workplace safety, the management will be able to foster a positive safety culture because the employees will themselves start feeling the importance of following safety guidelines for their own sake and for the sake of the employer as well Fourthly, performance management programs can also help companies like Bruno Smallgoods in fostering a positive safety culture in the workplace and improving the attitude of their employees towards workplace health and safety. The management at Bruno Smallgoods can implement a performance management system where it can include key performance indicators, such as number of safety inspections, safety issues reported, safety issues resolved, safety risks prevented, total hours spent in safety and health training programs, etc. (Parmenter, 2015). Using such key performance indicators, the management will be able to rate employees or individual departments on the basis of their ability to adhere to safety guidelines. This will not only help the company in identifying employees or departments that are dedicate towards ensuring safety of employees but also identify those employees or departments where there are higher safety risks and are not demonstrating a positive attitude towards workpl ace safety. A performance management program based upon safety key performance indictors will also help companies like Bruno Smallgoods in fostering a positive safety culture and also fostering a workplace environment where the employees as well as the employers are dedicated towards workplace health and safety. The management can also attach certain rewards or benefits in order to reinforce positive behaviour amongst those employees or departments that show exception performance and have worked exceptionally well in order to ensure workplace safety for themselves as well as for those people who are working around them. Such rewards and benefits will act as a motivator for the employees working in the company and will also help in improving the safety conditions in the workplace. Last, but not the least, for the management of business organisations that operate in a risk oriented environment, it is important to post appropriate signs and warning in the workplace that can help in reminding everyone about high risk areas, equipment or machinery because even the most careful employees can sometimes forget about safety precautions while being involved in their work. Business organisations can post warning signs, such as entry prohibited areas, inflammable objects or areas, hazardous signs, safe conditions signs, information signs, mandatory or must do signs, prohibition signs or do not do signs, etc. that can not only help in making the workplace more appealing but will also ensure a positive attitude of employees towards safety. Thus, by posting sign posts at important places in the workplace, business organisations will be able to foster a positive safety culture in the organisation and increase the focus of the employees as well as of the employers towards wor kplace health and safety. Conclusion Bruno Smallgoods is an organisation that is operating in a high risk environment where its employees are always at a risk of getting severe injuries or even dying in extreme conditions because of heavy machinery, cutting tools, equipment, etc. The condition identified by the health and safety investigator is an alarm for the senior executives of the organisation to bring about some important chances in the workplace before an employee gets seriously injured or loses his life because of failure to adhere to safety guidelines and negligence. According to the employers, they have already invested a lot of resources in dealing with the safety issues and in trying to improve the attitude of the employees towards workplace safety but have still not been able to address the issue. The senior executive should soon identify the importance of fostering a safety culture in the workplace and should start undertaking certain measures that would help in improving the safety culture in the workplac e and improving the attitude of the employees towards workplace safety and health. Recommendations Bruno Smallgoods needs to analyse its safety culture once again and should take appropriate measures to foster a new safety culture in the workplace that will help it in improving the attitude of employees towards safety practices while at work. If the situation is not carefully dealt with, the day isnt far enough when the management will have to face lawsuits because of its inability to ensure a safe working environment for its employees. Therefore, it is important for the management to ensure safety for employees and to achieve an improvement in the safety culture, the management at Bruno Smallgoods can look into the recommendations discussed in this report and can look forward to implement them in the workplace. References Hancock, P., 2015. Health and safety - an essential element of ethical practice. April. Anon., n.d. WHAT ARE MY EMPLOYER'S DUTIES UNDER THE HEALTH AND SAFETY AT WORK ACT?. [Online] Available at: https://worksmart.org.uk/health-advice/health-and-safety/employer-duties/what-are-my-employers-duties-under-health-and-safety[Accessed 29 April 2017]. Cole, K. S., Stevens-Adams, S. M. Wenner, C. A., 2013. A Literature Review of Safety Culture. K.Muthuyadav, M.Maran G.Manikandan, 2015. Safety Culture Literature Review. - International Journal of Innovative Science, Engineering Technology, December.2(12). Middlesworth, M., n.d. 25 Signs You Have An Awesome Safety Culture. Ergonomics Plus. Paul, J., 2016. Organizational Safety Strategies: Which Management Practices are Most Effective in Reducing Employee Injury Rates. Business Journal for Entrepreneurs, 9 September.2016(3). Barbera, K. M., 2014. The Oxford Handbook of Organizational Climate and Culture. s.l.:s.n. Parmenter, D., 2015. Key Performance Indicators: Developing, Implementing, and Using Winning KPIs. s.l.:s.n. Hofmann, D. A., Burke, M. J. Zohar, D., 2017. 100 years of occupational safety research: From basic protections and work analysis to a multilevel view of workplace safety and risk. Journal of Applied Psychology, 102(3). Andrea H. Okun, R. J. G. ,. P. A. S., 2016. Foundational workplace safety and health competencies for the emerging workforce. Journal of Safety Research, December.Volume 59. Sidney W.A. Dekker, H. B., 2016. Just culture: Improving safety by achieving substantive, procedural and restorative justice. Safety Science, June.Volume 85. Deirdre McCaughey, J. R. B. H. ,. G. T. S. ,. T. S. ,. G. E. M. ,., 2014. Safety leadership: Extending workplace safety climate best practices across health care workforces. Volume 14. Jane Mullena, E. K. K. ,. M. T., 2017. Employer safety obligations, transformational leadership and their interactive effects on employee safety performance. Safety Science , January.Volume 91. Armstrong, M. Taylor, S., 2014. Armstrong's Handbook of Human Resource Management Practice. s.l.:Kogan Page Publishers. Hayes, B. E., Perander, J., Smecko, T. Trask, J., n.d. Measuring Perceptions of Workplace Safety: Development and Validation of the Work Safety Scale. Journal of Safety Research, 29(3).