Theme In Antigone Essays - Operas, Antigone, Civil Disobedience

Theme in Antigone Theme in Antigone Antigone, by Sophocles, is a play that has three major themes. All three of these themes play a very important part in this play. The three major themes are fate, love, and pride. Oedipus had killed his father, king of Thebes, not knowing it was his father and then took over Thebes. He married Iocaste, queen of Thebes (his mother), and had four children; one was a girl named Antigone. When Oedipus had figured out who he was and what he had done he moved away and cut out his eyes. Iocaste's cousin, Creon, had taken over as king of Thebes. He had made Oedipus' two sons, Eteocles and Polyneices, enemies of each other and they killed each other. Creon denied Polyneices proper burial because he was an enemy and that where this play begins. Fate is what had gotten the family of Oedipus where we begin this play. Fate is why Oedipus had killed his father, marry his mother, and then find out all about it. Fate then tortured Oedipus and he cut out his eyes. Fate had made Creon new king of Thebes and then have Oedipus' sons kill each other. Antigone's fate was to die trying to honor her dead brother and be loyal her family. In the first paragraph of the play it reads, "My darling sister Ismene, we have had a fine inheritance from Oedipus. God has gone through the whole range of sufferings and piled them all on us, -grief upon grief, humiliation upon humiliation". This tells just how bad fate had treated the family of Oedipus. Creon's fate though was to lose all of his family and live the rest of his life knowing it was his entire fault. In the end of the play Creon says, " Nobody else to share the blame. Just me... I killed you. I killed you my dear. Love is what had gotten Antigone in this problem. Her love for her brother was so great that she sacrificed her life for the respect that his deserved. Haemon's love for Antigone had made him kill himself when he found her dead body. Creon's wife's love for Haemon had made her kill herself when she found out Haemon had killed himself. In the end because of all this Creon was the one that was denied love. Pride is what had gotten Creon in the mess that he was in. His pride was so great that he couldn't even admit that maybe he was wrong. In a conversation with his son Haemon, Creon said, "Am I to stand here and be lectured to by a kid? A man of my experience!" This just showed his pride stood in the way of even listening to his own son. Creon's pride got in the way and because of his pride he ended up losing every thing that he loved. In the end all of these themes were a great benefactor in the outcome of this play, but one stands out as the greatest. Fate had made all of this happen. Fate had made everything happen just as it did. They say you can never change your fate, well after this I know it is true.

How the Versailles Treaty Contributed to Hitlers Rise

How the Versailles Treaty Contributed to Hitler's Rise In 1919, a defeated Germany was presented with peace terms by the victorious powers of World War I. Germany wasn’t invited to negotiate and was given a stark choice: sign or be invaded. Perhaps inevitably, given the years of mass bloodshed German leaders had caused, the result was the Treaty of Versailles. But from the start, the terms of the treaty caused anger, hate, and revulsion across German society. Versailles was called a diktat, a dictated peace. The German Empire from 1914 was split up, the military carved to the bone, and huge reparations demanded. The treaty caused turmoil in the new, highly troubled Weimar Republic, but, although Weimar survived  into the 1930s, it can be argued that key provisions of the Treaty contributed to the rise of Adolf Hitler. The Treaty of Versailles was criticized at the time by some voices among the victors, including economists such as John Maynard Keynes. Some claimed the treaty would simply delay a resumption of war for a few decades, and when Hitler rose to power in the 1930s and started a  second world war, these predictions seemed prescient. In the years after World War II, many commentators pointed to the treaty as being a key enabling factor. Others, however, praised the Treaty of Versailles and said the connection between the treaty and the Nazis was minor. Yet Gustav Stresemann, the best-regarded politician of the Weimar era, was constantly trying to counter the terms of the treaty and restore German power. The Stabbed in the Back Myth At the end of World War I, the Germans offered an armistice to their enemies, hoping negotiations could take place under the Fourteen Points of Woodrow Wilson. However, when the treaty was presented to the German delegation, with no chance to negotiate, they had to accept a peace that many in Germany saw as arbitrary and unfair. The signatories and the Weimar government that had sent them were seen by many as the November Criminals. Some Germans believed this outcome had been planned. In the later years of the war, Paul von Hindenburg and Erich Ludendorff had been in command of Germany. Ludendorff called for a peace deal but, desperate to shift the blame for defeat away from the military, he handed power to the new government to sign the treaty while the military stood back, claiming it hadn’t been defeated but had been betrayed by the new leaders. In the years after the war, Hindenburg claimed the army had been stabbed in the back. Thus the military escaped blame. When Hitler rose to power in the 1930s, he repeated the claim that the military had been stabbed in the back and that surrender terms had been dictated. Can the Treaty of Versailles be blamed for Hitlers rise to power? The terms of the treaty, such as Germanys acceptance of blame for the war, allowed myths to flourish. Hitler was obsessed with the belief that Marxists and Jews had been behind the failure in World War I and had to be removed to prevent failure in World War II. The Collapse of the German Economy It can be argued that Hitler may not have taken power without the massive economic depression that struck the world, including Germany, in the late 1920s. Hitler promised a way out, and a disaffected populace turned to him. It can also be argued Germany’s economic troubles at this time were due- at least in part- to the Treaty of Versailles. The victors in World War I had spent a colossal sum of money, which had to be paid back. The ruined continental landscape and economy had to be rebuilt. France and Britain were facing huge bills, and the answer for many was to make Germany pay. The amount to be repaid in reparations was huge, set at $63 billion at the time, later reduced to $33 billion and finally $28 billion. But just as Britains effort to make American colonists pay for the French and Indian War backfired, so did reparations. It wasn’t the cost that proved the problem since reparations had been all but neutralized after the 1932 Lausanne Conference, but the way the German economy became massively dependent on American investment and loans. This was fine when the American economy was surging, but when it collapsed during the Great Depression Germany’s economy was ruined as well. Soon six million people were unemployed, and the populace became drawn to right-wing nationalists. It’s been argued that the economy was liable to collapse even if America’s had stayed strong because of Germanys problems with foreign finance. It also has been argued that leaving pockets of Germans in other nations via the territorial settlement in the Treaty of Versailles was always going to lead to conflict when Germany tried to reunite everyone. While Hitler used this as an excuse to attack and invade, his goals of conquest in Eastern Europe went far beyond anything that can be attributed to the Treaty of Versailles. Hitlers Rise to Power The Treaty of Versailles created a small army full of monarchist officers, a state within a state that remained hostile to the democratic Weimar Republic and that succeeding German governments didn’t engage with. This helped create a power vacuum, which the army tried to fill with  Kurt von Schleicher before backing Hitler. The small army left many ex-soldiers unemployed and ready to join the warring on the street. The Treaty of Versailles contributed greatly to the alienation many Germans felt about their civilian, democratic government. Combined with the actions of the military, this provided rich material Hitler used to gain support on the right. The treaty also triggered a process by which the German economy was rebuilt based on U.S. loans to satisfy a key point of Versailles, making the nation especially vulnerable when the Great Depression hit. Hitler exploited this, too, but these were just two elements in Hitler’s rise. The requirement for reparations, the political turmoil over dealing with them, and the rise and fall of governments, as a result, helped keep the wounds open and gave right-wing nationalists fertile ground to prosper.

What is specific about digital image and how can digital aesthetics be Essay

What is specific about digital image and how can digital aesthetics be described through a reference to glitch Give examples - Essay Example term is usually identified as jargon, used in electronic industries and services, circuit-bending practitioners, gamers, media artists, and designers. In electrical systems, a glitch is a short-lived error in a system or machine. A glitch appears as a defect..." (Goriunova & Shulgin, 2008) It is the breakdown and error of systems that produces the opportunity for genuine individuality or subjectivity of the post-modern digital artist. The individual self-expression is reduced to an ironic defect within the greater matrix of social programming and control, but is experienced heroically as overcoming by the person through creative self-identity. The glitch is the spontaneous ecstasy and spark of life referenced by the mythology and fairy tales of Artificial Intelligence in science fiction: the ghost-soul in the machine vs. man as god. The artist is seeking the reflection of singularity through artistic expression, yet to go beyond limits, the software imposed tautology must be transcen ded by the chaos of the glitch. The glitch is the software expression of the human in software through the most fundamental characteristic of modern humanity, human error. This is experienced as the irrationality of the unforseen manifesting in the face of the programmer and engineer’s vision of total control through system design. Yet, as both a symbol and in artistic practice, the glitch represents the synchronicity of a moment irreproducible and inconceivable other than how it appears, randomly, unexpected, captured as a nano-second flash and still-life photograph of quantum mind with all its uncertainty in post-modern awareness. Goriunova & Shulgin chart the meme of the modern Prometheus from Shelley’s Frankenstein as an example of Victorian conceptions of disfunctionality vs. utilitarianism: people, objects, and ideas "sooner or later becoming evil as they stop functioning correctly." (Ibid., p.115) If Frankenstein is the early modernist â€Å"glitch-as-hero,† then the

Stonehenge Essay Example | Topics and Well Written Essays - 1750 words

Stonehenge - Essay Example This book describes the questions and explains the answers, and situates them all within the relevant time periods. During the Renaissance, an answer was obtained for the question: What is Stonehenge In the Victorian period, scholars answered the question: By what kind of men The question of when Stonehenge was built was answered during the reign of the second Queen Elizabeth. One question, however, still remains unanswered: Why was Stonehenge built There are many theories - there always have been, and it is likely that there always will be - at least until the real truth is known. Stonehenge Complete takes the existing facts, compiles them, and attempts to explain them in a way that will educate and entertain readers, as they seek to decipher the mysteries of Stonehenge. Ever since the beginning of recorded British history, visitors to Stonehenge have tried to explain its origins and purpose. Their interpretations are shaped by their own experiences, and cultural and temporal influences. The author researches and reports on an extensive collection of these interpretations, and divides out the historical truths from the legends. The book is laid out chronologically, for the most part. Quite appropriately, it begins at the beginning. The first written record of Stonehenge, by the archdeacon of Lincoln, Henry of Huntingdon, dates back to 1130. The bishop, Alexander of Blois, commissioned him to write a history of England. Stonehenge figures prominently in this history, as it is named one of the country's marvels. Further evidence of Stonehenge's literary and historical popularity can be seen in extant writing from the Middle Ages and the Renaissance. Between the 14th and 16th centuries, the legend of Stonehenge and its creation became intertwined with the legend of King Arthur and the Knights of the Round Table. It was a popular story that flourished despite evidence to the contrary, and was put into verse in Edmund Spenser's "The Faerie Queene." Some dramatic representations of this connection exist in Thomas Rowley's 1620 play, "The Birth of Merlin" and John Galliard's 1734 musical pantomime, "Merlin, or the Devil of Stonehenge." Thus, Stonehenge became forever ingrained in the political and literary consciousn esses of the English people. For several hundred years it was believed that Merlin the Magician was responsible for creating the stones and setting them in place. Subsequent theories for the origins of the stones included: remnants of volcanic rock that were shot up from underground; solid masses that were thrown into place by the fluid earth's rotation; and even meteoric deposits from space which just so happened to fall into a particular pattern. This belief was held in the beginning of the 19th century. Modern geology has identified the true nature of the sarsen rock, but even it cannot explain just how Stonehenge came to be constructed in the way it was. In the eyes of the Renaissance thinkers, no one native to the British Isles could have been responsible for creating such a magnificent structure. At one time or another, the Romans, a mythical race of giants, the Dutch, and the Phoenicians were all considered to be possible originators of the ancient construction site. In the mid-1600s, when John Aubrey

Choose a crisis and discuss how the Chinese government handled it Essay

Choose a crisis and discuss how the Chinese government handled it - Essay Example Food became a problem to feed the growing population. This was followed by intervention of the government through acceptance of importation of world food crops such as maize and potatoes to eradicate the problem. The government decided to come up with certain strategies to counter the high growth rate situation in the country. This was evident through family planning strategy. This policy was established in 1980 and stated that each family should give rise to one child. This was applicable in reducing the large growth rate. In return, there was a balance in the population compared to the previous years. Though some people were against the policy, it has reduced the cost of living of the people of China. The latest statistics shows that this policy has cut down the growth rate which was standing at 1.34 billion by 0.57 percent, which was below the replacement rate (Greenhalgh & Winckler, p, 287). In conclusion, it is evident that the Chinese government has adopted the right policy and strategy of controlling the high population. That is why there is perfect regulation of birth and population in

Ethnics Of Orang Asli Theology Religion Essay

Ethnics Of Orang Asli Theology Religion Essay Lanoh is one of the ethnics of Orang Asli original people from Malaysia. Previously, Lanoh used to be nomads but now many of them stay permanently in Hulu Perak,a district of Perak. Lanoh people are officially classified under the Negrito subgroup but in term of the language they use the Temiar language. Most Lanoh are dark-skinned and have frizzy hair. Their features resemble the Papua New Guinean or east African people. Location Lanoh as well as other Semang people remained in low-land areas, Near Malays settlement. They prefer to live near river valleys, which is the most foot-hills, The low population density of Lanoh people in pre-resettlement time has caused them to spread between a few principle villages and campsites (basically in Perak area. Among their villages are Air Bah, Tawai, and Cenawi village. Last time, the Lanoh villages and camp[s were small, with a population rarely exceeding thirty or thirty-five people. Last time, they were also had a mobile lifestyle but it ended after Malaysias independence (1957). On 1993, Air Bahs status as resettlement village was finalized when a two-storey mosque was elevated to house Muslim proselytizers during their intermittent to the village. Within the plan of Malay nation state, the Lanoh way of life , like that of Orang Asli , had undergone remarkable changes , many due to land loss, logging, deforestation, new forms of subsistence and commercial activities. Since 1980s , the Lanoh people were regrouped and permanently resettled ,primarily in the village of Air Bah. They have been struggling to reconcile these changes with their cultural values and customary of life. Their house has Temiar-style structure which is more stable than their Lanoh-style lean-to-shelters . They prefer to stay in those houses compared to the large government-supplied plank houses. The size of the houses does not necessarily reflect peoples status or ethnic affiliation. In term of life style, people in Air Bah prefer to spend time with whom they feel close , not necessarily their conjugal family members. Beliefs . Most Lanoh people practice ethnic religion (66%), 33% of them are Muslims and 1% of them are Christians http://www.joshuaproject.net/people-profile.php?peo3=12987rog3=MY .They have a belief of naturalism: Plants and animals energize the own spiritually bestowing upon humans a humbling experience of bondage and love for nature. They also practice an unwritten law that all of the animals caught in the forest should suffer no pain in captivity. According to people in Air Bah, a shaman is a person who can teach the young people stories and good things about Lanoh. Previously, Lanoh shamans also believed to posses invaluable powers such as they could talk to elephants, the guardian father of the Lanoh, and as guide people in spiritual roads. Marriage and family For Lanoh people, they dont restrict marriage between ethnics or subgroups and they are more linear. They get to choose their own partner and their parents will not interfere in their relationship. If a couple are living together, they are consider married. There is no wedding celebration, but the bride will just have to give some presents to the bride groom and his in laws. Only young couples get divorce and usually, the Lanoh people do not get divorce if they already have a child. They belief that after labor, a woman cannot touch the ground for two weeks and salt cannot be added into their food for two to three months after labor. They also cannot consume oily food. Death When someone died, the chief of the village and nearest family members will be told about the news. After the dead body is cleaned, for women, they will put on their jewelries such as ring, necklace and bracelets. Then the dead body will be wrapped in a clean new cloth and then wrapped in a mat. The same procedure applies to a mans body except they are wrapped without jewelries. At the cemetery, a 2 meters hole will be digged and the dead body will be buried with their belongings. Then two sticks will be placed on their grave to represent where is the head and where is the legs. At the head part, relatives will light a fire so that wild animals wont come near the grave. If the husband died, the wife cannot wears make up for 7 days. KENSUI TRIBE At the edge of the Baling district area, there is an indigenous settlement known as the Perkampungan Orang Asli Lubok Legong. It is located at the Mukim Siong, 13 km from Pekan Baling and 188 km from Bandaraya Alor Setar. This settlement is own by the indigenous people of the Kensiu tribe. Based on the Jabatan Hal Ehwal Orang Asli (2003) information, this settlement is the only one available for the indigenous people of the Kensui tribe, this is the sole Negrito exist in Kedah and generally the peninsular of Malaysia. Due to their resemblance to the Negro in Africa, they are classified as the Negrito. History Based on the research done by Dr. Iskandar Carey (1970), from his visit to the Perkampungan Orang Asli in Kampung Lalang around 1968 and 1969, the Kensui tribe has their own settlement. Even though the early history had stated that they lived in norm. This tribe was said to have the smallest number of people compared to the other orang asli tribes in Malaysia. There were also said to be the oldest tribe.Basically the Kensui tribe was said to have family relations at Kampung Rai, Yala, Thailand.While based on the facts, the Kensui people orinigated from Kuala Kedau and Ulu Legong. During the Japanese invasion to Tanah Melayu between 1941 and 1942, the Kensui tribe had escaped all around the Baling district mostly to the Parit Panjang, Kampung Bendang Man di Sik, Kampung Sg. Celak and Kampung Tiak di Kupang, Baling. Nowadays, settlements have been build by the government which is the Perkampungan Orang Asli Kampung Lubuk Legong. The Kensui tribe has been residencing there since 1957 at the No 3623 lot which was offered in the year 1958 as the Rezab Orang Asli with an area of 428 acres. According to M.W. Tweedie, a historian had stated in his book Pre-History, those who live in the peninsular which are known as the Negrito had existed since 8000 BC living in caves and hunting animals. During the Palaeolithic and Mesolithic period around 5000 BC, Kedah was used to be inhabited by the Austronesia which became the ancestors of the Negrito, Sakai and the other tribes. Its hard to describe the physical characteristics of the Negrito due to their division into 4 subgroups of the Kensui tribe known as Mos, Nakil (atau Dalem), Hetot and Tanjen. Overall they have fine-small curly hairs, dark in colour skin and average height of 5 feet below, they have wide iris similar to the West African and most of them are similar to the New Guinea indigenous, Papuans. The identity of the Kensui tribe can solely be described by their culture, material and their life style. They show little to none agricultural practise. This may be due to their origin as one of the fully nomadic indigenous people. Their culture includes the practice of nose piercing and residence build for temporary shelter from the weather and wind. The Kensui tribe moves from one place to another for hunting and scavenging food as well as forest materials. They would move to another place if they found that the area is no longer productive. Work arrangements For the adults of the Kensui tribe, rubber tapping is one of their daily routine. The Projek Getah Mini Estet Fasa 1 dan 2 conducted through RISDA was a success for them. The society gained interest of RM200.00 per month for each family. But there are still among them that are unable to perform the work. Besides that, The Kensui tribe are still practice scavenging forest material to be sold to the outside society and for their own usage. They also have skills producing various handcrafts form the forest materials. Some of the people also work as labour in farms. The society of the indigenous people from the Kampung Lubuk Legong are under the supervision of the pentadbiran Jabatan Hal Ehwal Orang Asli (JHEOA) Perak dan Kedah operating in Ipoh, Perak. While at district level, it is under the pentadbiran Pejabat Hal Ehwal Orang Asli Daerah Hulu Perak dan Baling operating in Grik, Perak. In every village, a leader was appointed as the penghulu among themselves to hold the responsibility of governing the village and a Jawatankuasa Kemajuan Kampung (JKKK) was established to help the government. For now, the title penghulu is hold by Encik Rosman Bin Isa. He is the fourth appointed penghulu. Education level The education levels among the Kensui tribe are extremely low compared to the other indigenous tribes. The numbers of educated people are too little. According to the penghulu of the tribe, the year 2005 has been a history to them for one of them had successfully graduated from a form 1 level education which was the highest level of education until now. Marriage customs and family institutions The life concept which prioritised equality and similarity reflects from the whole life style of the society. Most of the Kensui societies in the settlement have a close relation with each other. There are only two people that had married a Malay woman from the Kampung Baru and one had married an Indonesian. Those who are Islam in the Kensui tribe gets married based on the syariat and the law of the Islamic family. Their marriages were conducted by the religion officer from the Jabatan Agama Islam Negeri Kedah. While for those who are practising animism, their marriages are based on their believes. There are no ceremonies held for the marriage. When a man reaches a time of age where he would like to be married, he just need to get the approval of the women he wants to marry without needing the blessing of both of her parents. If the woman agrees, the man would send her materials in the form of cloth, knife and tobacco to the womans father as a sign that the marriage was on. Later on they would live together as a sign they have married. In the family system of the Kensui society, the family relations are bilateral meaning that it is based on the decent of both parents based on the mens generation There are still abstinence ban practices until now in the family institution of the Kensui society, such as bride is not allowed to interact with the groom and vice versa. The groom is also forbid to interact with the mother-in-law, while the male and the female relatives which are not married are forbidden to interact with their sister and brother-in-laws, nor to speak of their names. They would use an intermediate for any interactions required with the father and the in-laws. Marriages between people of the same tribe are normal but there are some that had married with the Temiar tribe from Perak. Most of the Kensui people are Muslim, 163 of them had convert to Islam while 80 of them remains with animism. They have their own tradisional cultural performance know as the Sewang dance. During the performance, they would wear clothing made out of plants a head ornament made out of coconut leaves. Social organisation The traditional life of the Kensui combines five to six families forming a group. In most cases, all of the family members in a settlement or a camp have close family relations or cognate tribe. Each of the group is led by the oldest member, but he does not have any specific title, one of the leaders will be chosen based on the age, experience and knowledge in faith healing care and mysticism factor. The chief will have the power to make decision such as where so set camp and the time to move but it is still subject based on the view and advice from the member that he is leading. Generally the concept of having a leader is less stressed in the society at group level, they are more concentrate on egalitarian and solidarity. The important element in a social organisation is the family nucleus consisting of husband, wife and child. The settlements for the Negrito are called the kumpulan tabir angin where the society would live under a roof as a momentary shelter. They babies would be would cradle in turns during the moving, with every group consisting a husband, wife and child but only the little ones can stay with them. For boys who are older than 7 years old will have a separate shelter not far from their parents, as for the girls will live in the same shelter with their parents but separated by a bond fire between their beds. All of the decision which are made falls under the fathers decision for he is the head of the family The social organisation of the Kensui tribe in Baling has changed a lot. They have live in kampung Lubuk Lenggong for a long time that the nomad life style has been less practised nowadays. This is due to the existence of a permanent settlement build by JHEOA and supervised by the entire agency. The organisation has also changed, replaced by a settlement unit under the leadership of a penghulu. The penghulu still has his authority to maintain their traditions, but the mode of his appointment has changed based on 2 categories which are descendent and election The basic requirement for a penghulu is that he should be able to read and write the allowance given to the penghulu is based on categories which are A, B and C. these categories are based on the development of the members in the academic and so on. Beliefs The Kensui people believe are the same as the other Negritos, a large number of them still holds on to their traditional believes. This believes promotes the importance of Tok Batin, Karei and Menoi as beings with a ultimate power. The symbol of this power has an eternal nature and it is also regarded as the existence of a supernatural power or a living soul known as the orang hidup or the human that lives forever. The symbol of power and the depletion of power between human and those that live forever are called Cenoi. Cenoi tapn has been regarded as the same level with god or sultan. Cenoi Tapn has the characteristics of a mawas (tawo). The top part of his body is young while the bottom part is old. Cenoi Tapn was said to control the life of the Kensui society and that his anger would be conveyed through thunder and lightning (Kaei). This system was preserved and controlled by the authority known as the Halak, which plays a part as the intermediate between the Kensui people with th e one that holds the ultimate power in their believes. Halak also plays a role in the traditional medicine practice. Both system of medicine and religion consist of ceremony known as the panoh, which involves dancing and singing. Another ritual conducted for the same purpose is called sawan, which also combines singing and dancing in the process. The obedience to both of the system is also reflected through the respect, taboos, values and norms of society. The Halak also known as the Tok pawang are believed to be able to enter the spirit world by making themselves high. Tok pawang was believed to be able to connect with the Chinoi and sometimes becomes the intermediate for help in their agriculture. But nowadays, almost half of the Kensui society has convert to Islam. Language The Kensui have their own language to communicate. But nowadays Malaysian language has been the language used among them. Almost all of the Kensui people are able to speak in Bahasa Malaysia. Even though the old folks are still rusty in speaking in Malaysian language they do understand the language. There are also small children that are unable to speak in their original language due to the mix marriage and the interaction with the outsiders. Some of them can also speak in Thai language. For those that ave relationship with the Temiar tribe they can also speak their language. Burenhult (2001) states that the commonly inherited words of Kensiu would include basic semantic categories including body parts, certain animal and plant terms, natural phenomena like fire, stone, water, basic activities and states like die, eat, stand, walk, basic qualities such as big, small , personal pronouns such as I and you etc. Some of the native Kensiu words for jungle, hill, water tree, leaf and fruit s are kaheb, laheb, betiu, tom ihuk, helik and kebek respectively. The Kensiu also have rich and diverse lexical items associated with their natural environment particularly, the flora and the fauna. Some of them include awei (rattan), ihuk peng (gaharu), sieh (betel leaves), peyang (tapioca), emet (tiger), pelik (bats), ikop (snake), kensen (fox), jelong (flies), nguak (butterflies) and awai (tortoise), just to name a few. Among the exotic animals caught by the Kensius include the protected species, the Malayan Pengolin, Kensiu term, mantei. They are normally exchanged for cash to the local Chinese in the nearby town. Known for their aphrodisiac property, they usually fetch a good price. Malay loan words Beside those commonly inherited words of flora and fauna, there is also evidence to suggest substantial borrowing of words from Malay language. The findings of this study show that Kensiu language has a high number of lexical items that have been borrowed from Malay. Out of 255 lexical items given to the respondents in the study, 149 (58.4%) of the elicited lexical items were Malay loan words. In addition to this, there are also extensive Kensiu words which are code mixed with Malay words e.g. kutip kebek (kutip buah), kumpul awei (kumpul rotan), tom bungak (pokok bunga), bilik betew (bilik air). The findings of the study also reveal that lexical items that are associated with modern living and technologies are all Malay borrowings. They include pensil (pencil), radio (radio), telefon bimbit (hand phone), bas (bas), doktor (doctor). This extensive Malay borrowing suggests their ongoing interaction with Malay speakers. It should be mentioned here that the Kensiu community in this study are in constant interaction with the Malays as their settlement area in Lubuk Legong is in close proximity with the Malay villages. SEMAI TRIBE Background The Malay Island had been inhabited by human that were known as Austronesian or Malay-Polynesia around 5000 years ago according to the historical researchers. They were said to have originated from South of China and Taiwan. Their migration to south was done starting from the Philippines heading towards the Indonesian Islanad until the edge of the mainland Asia, Pacificislands and Madagascar. The Semai are a semi sedentary people living in the center of the Malay Peninsula in Southeast Asia , known especially for their nonviolence. The Semai is one of the tribes that belong to the Senoi ethnic group. It is thought that the Semai are the remnants of the original, ancient and widespread population of Southeast Asia. According to Keene State Colleges Orang Asli Archive, in 1991 there were 26,627 Semai living on the Malay Peninsula. Northwest Pahang and south Perak, Selangor, Negri Sembilan, central mountain area. This number has increased in recent years with the advent of better nutrition as well as improved sanitation and healthcare practices. These numbers, however, does not include other peoples of Semai or mixed descent, most of whom have assimilated into other cultures and have abandoned their ancestral tribal lands in order to seek better employment and education opportunities, especially in the larger cities. Language The Semai people speak Semai language, an Austro-Asiatic language belonging to the Mon-Khmer language family. But most of Semai people in Malaysia have knowledge of Malay language and they can speak well in Malay. Semai people are very tolerant person and they did not force other people to do things that they do not like it. For example, the word  Bood  has a very interesting meaning. It means not feeling like doing something, for any reason, for example, sickness, shyness or laziness. If it is translated into todays language, it is simply one of our fundamental rights, the right to say no!. The children of Semai are taught the concept of bood from an early age. If a parent asks a child to do something and the child replies I bood, in other words, I dont feel like doing, the matter is closed. The parents would not force their children to do something that they do not want to do. The Semais children Spirituality and beliefs Most of Semai people are animist but but a large minority profess Christianity. They are still gripped by their old beliefs. The Semais main festival is the Genggulang. It is a festive ritual to appease land spirits for a good harvest where the people worship the rice spirit. In this ritual, the spirit is offered with sacrificial chickens, flowers, and unhusked rice. Nowadays, the festival has lost much of its religious meaning, as it has become more of a cultural event similar to the way Chinese celebrate Lunar New Year or Westerners celebrate Christmas. Besides that, Chuntah is another festive ritual that is performed to make the evil spirits leave. Chuntah is performed in the middle of a storm where a man collects rain in a bamboo container until it is full, he then gashes his skin and lets the blood run into the container. The Semai usually have restrictions on eating animals that straddle two groups. Snakes are usually not eaten because moving menhar (animals that lives on the or in the trees) have legs, but snakes live on land, so the Semai consider this unnatural. CULTURE Marriage The day of their marriage, there are several things that the bride and the grooms need to do, which are : -both of them need to berinai at their own houses. -the grooms needs to cut their hair -both of them needs to take a bath with a water that contains a few slices of lemon that have been spell for a good reason. After that the bride and the groom will wear their beautiful wedding dress in their respective houses. The bride will be wearing the wedding dress that have been given by the groom which are called salin tiga dress. Because they have been bath with spiritual lemon water, there are a few orders that mst be followed by both of them , -in a duration of 3 days they are not allowed to leave their village because they might be disturbed by the evil spirits. -in a duration of 7 days also they are not allowed to leave their village for the same reason. C:UsersfarhanDocumentsstudysem 2H.Eru_01.2.jpg The bride Birth When the wife is pregnant, there are a few things that both of the parents must not do to protect the baby and to get a healthy babies. -They cant get close to animals that they believe can harm the baby such as tortoise, monkeys, and snakes. -The fathers family members are not allowed to installing or nailing any part in the house. -They are not allowed to be near to death people. -Not allowed to eat venison, pork and partridge meat. To determine the date of the baby will be born and the health of the baby, the mother will meet the village midwife. The midwife will be the responsible person to stay with the mother until the baby are born. After the baby had born, the mother will abstain for a month. In confinement, the mother are not allowed to eat vegetables, fish without scales , fish that are venomous, chillies, cooking oil, coconut cold water except coffee and warm water. The mothers are only being served or only eat rice with grilled fish or fish that are cooked without oil. They are also not allowed to take a bath with cold water. They can only bath in river after the confinement but need to have a talisman. The ingredients needed for the talisman are a few of small stones, flour and turmeric. The half of the turmeric need to be chew by the mother and spit in the river while the small stones will be seeding in upstream and downstream of the river. Then the mother can take a bath in the river. Death When there is a death in the village, all the members of the village will gather around the house of the person who had died and stop their other work because they are afraid that the spirit of the person will get angry. The body will be buried the next day, so at night all the villagers will stand guard at the house of the person who died until morning to make sure that the bad spirit will not bother the dead person. Flame will be lit around the house to chase away bad spirit that cause the dead of the person. The children will be given talisman by smudging charcoal on both of their eyebrows or on both of their sole. Before the body was buried, it will be wash and wrapped with a new cloth or white cloth then with a mats and it will be buried into a grave of one meter deep. Before overlain, 3 clod of soil that have mix with charcoal will be placed on both of the ears and at the chest of the dead man. It is to cut off the ties between the dead man and his family. If it is not done, they believe that the family of the dead man will fall sick and eventually die. After being buried, a crafted wooden block is placed on the grave as marker then food, water and cigarettes that have been light up are paced on the grave for 6 days. On the sixth day, the crafted wood that were place on the grave is burnt to show that the spirit of the death person has gone to another world. It is then replace by tombstone and one of the family members will hold the tombstone and speak out the death person name to wake up his spirit to fete the food and drinks that have been placed on the grave. Home and taboos There are 4 different kinds of houses that the Semai people have in one village, which are : Yeau Home (Deg Yeau) Ran Home (Deg Ran) Bunch of Banana Home (Deg Pisang Sesikat) Ordinary Home Furthermore, for Semai people there are a few taboos that they should follow to make sure that they are not being harm by the bad spirits or the Nyanik (demons) and to have a peaceful life. MAH MERI TRIBE The  Mah Meri  is one of the 18 groups named by the Malaysian government Orang Asli living in West Malaysia. They are of the  Senoi  subgroup. Most of the members of the Mah Meri tribe live along the coast of South Selangor from  Sungei Pelek  up to  Pulau Carey, although there is at least one Mah Meri Community on the other side of the  Klang River. According to the Orang Asli Office of the Malaysian government,  they numbered around 2200 in 2005.Most of the Mah Meri live in small villages (kampungs) on the fringes of other cities and on Pulau Carey, which has five separate villages of Mah Meri. There is no information on their origin, but the Mah Meri tribe claims to have walked the earth for as long as one can remember. They live in the states of Selangor, Negeri Sembilan, Malacca, and Johor. The Mah Meri language, sometimes also called  Besisi  is one of the  Mon-Khmer  language groups but has also borrowed from Malay. Mah Meri Villages Name of Villages The Nearest Town Kampung Orang Asli Bukit Bangkong Sungei Pelek Kampung Orang Asli Tg Sepat Kampung Orang Asli Sungei Kurau Pulau Carey Kampung Orang Asli Sungei Judah Pulau Carey Kampung Orang Asli Sungei Bumbun Pulau Carey C:UsersFaizDesktopmah meriimages (2).jpgC:UsersFaizDesktopmah meriZA (34).jpgC:UsersFaizDesktopmah meriimages (1).jpg Lifestyle Living in small wooden houses set in harmony with the surrounding forces of nature, the Mah Meri prefer to remain forest people. Hence in their villages, life seems relatively untouched by modern progress. They are known for their woodcarving skills, yet their economic activity remains rooted in agriculture and fishing. They resist employment outside of their community. The Mah Meri are soft-spoken and trusting with a propensity to laugh in the face of adversity. While the adults carry out their daily economic activities, the children often ride their fathers bicycles and play their favorite games with sticks, seeds, and other objects. Surprisingly, the Mah Meri community has managed to preserve a tradition of spiritual woodcarving that is truly world class in terms of quality of its craft and artistry. The art, which has rich mythological meanings behind the images and symbols, is handed down from father to son. As not many people seem interested in such animistic carvings, the young Mah Meri do not see it as a profitable trade. C:UsersFaizDesktopmah meriimages.jpg Religion Primary religion : Ethnic religion Major Religions: C:UsersFaizDesktopmah meriimages (3).jpg Buddhism 0.00 % Christianity 0.00 % (Evangelical: 0.00 %) Ethnic Religions 67.00 % Hinduism 0.00 % Islam 33.00 % Non-Religious 0.00 % Other / Small 0.00 % Marriage Mah Meri also inquire charity ceremony, engagement and wedding as the Malay community. The difference is only maintained their customary ceremonial demon exorcisms in its own way, as well as ritual held to inform the ancestors that their grandchildren will hold their wedding ceremony. The event was considered important to ensure that the marriage ceremony is safe, secure, blessed and happy until the children and grandchildren. In the suit, Tok Batin will see the groom preparations to carry to the proposal such as gold rings, cosmetics, kidney stone bowl and requirements such as mortar and other ceremonial. The bride undergoes sharpening teeth. Sharpen the teeth is considered an important custom made. Use of black cloth as a marker placed on the tooth to be sharpened tooth spacing. Ring will be used to sharpen teeth flat and then smoked. This aims to make the prospective bride is always radiant and prevent tetanus during the wedding ceremony.      Mah Meri play traditional Aboriginal musical instrument to celebrate the bride on marriage. However, the desire of the men would like to have a girl of his choice will be disqualified even if the proposal and the wedding day is set, if the expenses for the purpose of the event is not sufficient. If only in the past three months, the men failed to provide a tight, self agreement is considered void and the groom are doing fraud against Tok Batin. As with any other kind of ethnic wedding, they are also making preparations to provide the dais. They will decorate the dais cooperate by putting various patterns woven palm leaves and brightly colored flowers in every corner stage. Touch use palm leaves used by indigenous peoples Mah Meri quarter of uniqueness and difference is displayed with other indigenous tribes in the country. At the ceremony, the wedding ceremony begins with the groom shaman leads a group of girls together turn circles around the bride and smoked nets covered with incense. Ceremony was to cast out demons and avoid bad things. Rotation seven times and on the last lap, the groom should get the bride and flower turns. When the wedding ceremony, a ritual performed as a symbolic coin toss to determine the direction of freedom bride living in the household. During makan beradab, monitoring will ensure the bride eat and ended simultaneously so that they live a happy and long lasting household coped. If one of the bride in advance of their meal, it is believed that the commission will invite accidents in the household in the f

Sister Carrie :: essays research papers

I think it is very difficult to define the exact character of Dreiser’s "Sister Carrie", and his original intention. I would say, "as many eyes, so many opinions", so no wonder there are different approaches and interpretations towards the novel which is influenced not just by the reader’s reading or personal experience, but also by their particular philosophy of life as well as knowledge about the historical background. "Sister Carrie" can be read as a novel of desire, seduction, or the critique of capitalism and consumerism. It’s definitely not the plot or characters which are dominant elements of it. The taste and the literary value of Dreiser’s novel is shaped and created by its setting and the author’s tone. Chicago and New York have almost as organic and important role in the novel as the characters. They do not just form the simple environment for the novel, but they influence its character and a very strong impr ession. Chicago’s character is kind of more "positive", it is a city of promise, luck, rise (Carrie). We can say that in Chicago, Hurtswood means something. New York ‘s character is different. It’s a city of lies, fall, impersonal isolation of "walled city where surviving is much more difficult than in Chicago. In New York, Hurstwood means nothing. The setting creates different expectations to people. During the reading of "Sister Carrie", I was interested in searching and revealing the different kinds of desire. Generally we can say that Dreiser deals with the desire of wealth, social status, material things which are represented by money. Within this generalization, we can find and identify many other faces and forms of lust and longing. Carrie, as an ambitious and strong woman embodies the social values of the consumer culture. All she longs for is a material wealth, which represents power. She can be seen as a symbol of money. But Car rie lives in a world of prices. Her labor costs $4.50; board $4 a week; car fare $.60; cheap lunch $.10; etc. She imitates everything perfectly and that’s why she is becoming what people want her to become. Her desires come from other people’s desires. It is exactly Drouet, who introduces her to the world of wealth, to materialism. He gives her money, flat even "name when she enters the world of theater. She plays her role according to Drouet’s desires – once acts as his mistress or "wife".