Like Water for Chocolate Essay Example for Free

Like Water for Chocolate Essay Suggests that the soup has made her feel like a baby again given that while she is still in her mom’s belly she cries very hard when onions are chopped and it suggest the impact of food to Tita. After drinking the soup Tita has miraculously recovered from the loss of pigeons which she kept as pet and that triggered her sense of loosing Pedro and R erself to cook she fell in love with it and got a part time job as an assistant to a cooking teacher. Even though she has a lack of precision she was hired because she wasn’t afraid to fail and has a passion to cook unlike the others and getting hired made her feel confident, hence gaining control of life through cooking. The protagonist, Tita in Like Water for Chocolate gains control through cooking as well. Cooking is the only thing Tita love to do because Mama Elena bans her from doing a lot of things; the kitchen is the area where she can retreat from Mama Elena’s demands. When she cooked quail in rose petal sauce she controlled and triggered a lot of peoples emotion. Her sister Gertrudis was the first on affected by the dish, it aroused her sexual desire. She fled naked from her burning shower and when on a horse, galloping away with a soldier. Another incident where she gained control is the Chabela wedding cake she made for her lover Pedro and Rosaura. Even though she couldn’t stop the wedding, she made everyone cry. She made people cry for her tragic experience not only the guests cried, Mama Elena cried as well. She lost control of her life but through cooking she gain control of people’s emotions. In Like Water for Chocolate, food is not just a nutrition it acts as a very important nurturing role. The ox-tail soup Dr. John gave Tita has recalled the best moments of her life and brought back memories of her and Nacha making ox-tail soup together, chopping onions. It suggests that the soup has made her feel like a baby again given that while she is still in her mom’s belly she cries very hard when onions are chopped and it suggest the impact of food to Tita.

Trends And Development Of Malaysian Media Essay

Trends And Development Of Malaysian Media Essay What is animation. Wyatt defines animation is the image that is manipulated in frame by frame, and when moved quickly will produce the illusion of movement. Nowadays, animations have many type forms such as animated films, television series, live-action films, advertisements, corporate videos, video games and others. These had shown that the animation is not only stop in traditional areas of television animation and advertising but a step forward into areas such as web design, educational courseware, interactive comics, architecture, 3-D holograms, virtual reality and mobile games. (Hassan, 2008). The animation growth in Malaysia is still unstable. The government plays an important role in the development of the animation industry. Malaysian animation industry had influenced by the United States and Japan animation because of the early development of animation. Its present growth is hindered due to many factors such as the lack of skills, local identities in animation and due to small domestic market. The objective of this study is to investigate the influences of the United States and Japan animation industry on the development of Malaysian animation industry. We will also discuss the challenges and opportunities in the Malaysian animation industry. 2. History of Animation The development of animation start from very early age and originated from the cavemens cave painting (Stephenson, 1967). The cave painting shows a sequence of separate seems like a film strip. The cave drawings are originated during the Palaeolithic age (Stephenson, 1967:24). After that, physician John Ayrton invented the thaumatrope in Paris, 1825 (Jamalludin Zaidatun, 2005:6). Thaumatrope was invented as an entertainment device which can make two still images become a persistence of vision by twirling the strings. Another device using the idea of persistence of vision invented by Joseph Plateau and Simon Stampfer in 1830 called the phenakistoscope, in the meaning of deceptive view in Greek. The phenakistoscope is a toy which using a disc that contains a series of continuous images with in-between of each image with a metal rod placed in the middle (Jamalludin Zaidatun, 2005:7-8). In 1834, William Horner in England had invented zoetrope which same principles as the phenakistoscop e. Before name of zoetrope, it called the Daedalum (wheel of the devil). Zoetrope differences with the phenakistoscope is the series of images is placed with a metal drum. The metal drum rotate faster, the animation becomes clearer and smooth (Jamalludin Zaidatun, 2005:9). The praxinoscope was introduced by Charles Emile Reynaud after 43 years zoetrope invented. He combined the principles of the zoetrope and phenakistoscope (Jamalludin Zaidatun, 2005:9-10). The praxinoscope was the last of development of early animation techniques (Stephenson, 1967; Wells, 1998). Then, John Barnes Linnett, an inventor of flip book in 1968 who basically did not use or create any specific devices unlike others. The method of flip book is still being use at nowadays in the modern animation. Modern animation with the development of computer hardware and software, allowed animators spend less time on hand-drawing and increase the quality of the animation. D:Visual CultureToyStory[3].jpgD:Visual Culturereboot_characters.jpg Fig. 1 Reboot (1994) Fig. 2 Toy Story (1998) Before the emergence of advancing computer technology, animation is being hand-drawn so called the technology of cel animation, but now it fully digitalize and produced into 3D animation. It helps reduce physical effort and increase the quality and speed of producing animation effectively. The details and visual effects become more fine and complex compare with the cel animation. 3D visual technology which was previously limited to 2-dimensional views of the x and y axis have seen, an additional of the z axis is representing the third and newest dimension. 3D digital content is including the use of computer graphic image (CGI) and it finally came out the very first CGI technology animation series Reboot (1994) and the first 3D animation, Toy Story (1998). 2. The United States and Japan Animation Development of animation has inspring the two countries, the United States and Japan (Mohd Amir Mat Omar Md Sidin Ahmad Ishak, 2011). These countries animations grow mature and leading the way and inspiring the development of animation in other countries, including Malaysia, such as Walt Disney Animation Studio, Pixar, Studio Ghibli and Toei Animation. With the advancement and capabilities of computer technology, allowed other countries have the opportunities to grow slowly and become minor competitors. They cannot overturn the animation industries of United States and Japan although they have the capabilities, but the animations from countries have their own respective animation history according to their places origin. 2.1 A Comparison between American and Japanese Animation The difference between American and Japanese animation can be described in simple way is the narrative and the visual. The narrative of American animation is more direct than the Japanese one which tells the story in a veiled way. Additionally, the narrative of American animation follows the formula of a happy ending to guarantee acceptance by the audience, however, Japanese animation tries out different story lines and narratives for different groups of audiences. Secondly, on the one hand, American animation draws in clear lines, uses bright, vivid colours, full of fantasy, colourful and with funny characters and background designs. Sometimes the audience feels the lively rhythm when watching. On the other hand, Japanese animation is made in watercolour-like, freehand-like fashion with the pale colours that convey a sense of the hand-drawn traces. Studying American and Japanese animations history and industry structure, and analysing their successful productions may help further develop other animation industries such as the Malaysian one. On the one hand, American animation has the safety of the narrative and the genre is suitable for children and families. This kind of narrative and genre is also safe for an animation industry which still finds itself in the beginning stage such as in Malaysia as it reduces the risks when making an animation production. In addition, since Malaysians have an English language advantage, it is much easier to get animation knowledge from American companies such as Disney and Pixar. Seefood The Movie  that stars a couple of sharks is that its Malaysias first 3D animation movie in English and its style also similar like the production of Pixar, Finding Nemo (2003). On the other hand, the uniqueness of Japanese animation provides many options to other animation industries in the world. Japanese animation has a wide range of genres which includes even the erotic and its target audience is not only children. That is part of the reason why nowadays Japanese animation has developed on the scale we know. This wide range of genres of Japanese animation has inspired Malaysian animation to find its own identity through the story content, narrative, editing and/or conceptual, but not necessarily visual, style. 2. History of Malaysian Animation For Malaysia animation history, wayang kulit and traditional literary has a great influence to the Malaysian animation. The Malay word wayang means shadow. Shadow play is said to have its origins in Inida, China, Egypt, Southeast Asia (Indonesia, Thailand and Malaysia), Turkey and Europe. Wayang kulit are said to one of the earliest animation in Malaysia because it is a traditional Malaysian theater staged operas, combined oral narrative and performing arts into a piece. Hassan Muthalib (2003) points to wayang kulit as the first known example of animation. While in performances, puppet operators are sitting behind the white screen, the screen is marked light; performers are performing through the puppets and mouth telling various stories from the folk literatures. Puppet shadow show on the screen, combined with the perfomers voice, much like the art of Chinese shadow play. In fact, appearance on the screen of wayang kulit that used by the animator is in the early 1926. German animato r Lotte Reiniger used the form of wayang kulit, created her first feature film called The Adventures of Prince Achmed. Many Malaysian animators have credited The Adventures of Prince Achmeds recognizable style for generating their initial interest in animation. Malaysian animation also influenced by traditional literary. It divided intro aristocracy sponsor and appreciation in writing literature, as well as ordinary people who eulogized oral folk tales. Development of both is at the same time. The written literatures are strongly containing feudalism, mainly palace life; oral folk tales, including the story that origin of animals, customs, heroes, and in some areas. Subsequently, these elements are using in Malaysia movies, shows, modern literature, such as animation, comic and more. The visual arts are widely used. Writing literature and folk literature have played a big role in Malaysia animation. For example, the animated film Hikayat Sang Kancil, a short film produced by Anandam Xavier in 1978 which adapted from the story of mouse deer. Mouse deer in Malaysia and Indonesia is very famous, it is the size of the feline, legs and tail like a deer, the body and head like mice and often teases other small animals. With the appearance of anim ated film Hikayat Sang Kancil, a few titles Sang Kancil Monyet, Sang Kancil Buaya, Gagak Yang Bijak, Arnab Yang Sombong and Singa Yang Haloba which ranged from 1984 to 1987 came out (Mohd Amir Mat Omar Md Sidin Ahmad Ishak, 2011). Development of Malaysian Animation Malaysia animation productions are still in the process of developing. Most of animations which have been aired in Malaysia are either from the United States or Japan because of the influences of early development of animation. However, the development of technology in computer hardware and software has allowed and offered the local developers a space to be creative and a helpful tool in developing the industry towards maturity and international standard. Thus, animation in Malaysia began in 1946 through the establishment of the Malayan Film Unit but now known as Filem Negara (Hassan, 2003). Animation was only limited to moving text and objects. Malaysia animation began to develop commercially around the 1990s with the appearance of Usop Sontorian animated series in 1995 and Silat Lagenda animated film in 1998. Since the publication of the animated series Usop Sontorian in 1995, the animation sector growing with the appearance of many television series, films and telemovie related to animation. This is an exciting development among ASEAN countries, as Malaysia did not have a big and strong studio compared to Philippines, Thailand, Vietnam, and Indonesia (Hassan, 2008). Malaysia has produced close to sixty animated television series and films. However, the growth and development of animation have slowed down from 1987 to 1994 and from 1996 to 2007 (Mohd Amir Mat Omar Md Sidin Ahmad Ishak, 2011). The first gap of the development of Malaysia animation begin from 1987 after the end of Anandem Xaviers, producer of Hikayat Sang Kancil, work to 1995 when Kamn Ismail of Kharisma Production produced the first animated series, Usop Sontorian(1995).The acceleration of animation is due to Malaysia government pushes for the use of digital technology in animation production (Hassan, 2003). In the meanwhile, animation also have appeared in other forms as text and advertisements but were simple at the time and only used minor for increase the attraction of films or advertisement. The second gap is the lack of printed media on Malaysian animation. After Usop Sontorian broadcast out, a number of animation series have appeared, such as Keluang Man, Yokies, Anak-anak Sidet and more. Unfortunately, Malaysia encounter economic crisis that appeared in 1998 and why animation production has slowed down. 3.1 The Recent Animated Features In Malaysia, there is a lot of talent in the field of animation and it is comparable to overseas. Thus, the animated film War of The Worlds: Goliath, it certainly opened the eyes of the world to Malaysia where able to produce an animated film quality and international standards. The development of local animation show remarkable improvement every day. Animated series such as Upin Ipin, BoboiBoy and Seefood between local products should be proud of as full use of the expertise of Malaysian. However, Malaysian also identified no less pleased with the production of the animated film War of The Worlds: Goliath (WOTWG) that will find in theaters on November 2012. Production Tripod Group of Companies (Tripod) published WOTWG under layer in Kuala Lumpur and Los Angeles, United State of America, an animated first local generated in 3 dimensions (3D) with combined stereoscopic 2D cell hybrid technology and computer generated imagery (CGI). This is the first project resulting Tripod with Kevi n Eastman cooperation with the originator of the famous animated series, Teenage Mutant Ninja Turtles as publishing executive Chief Executive Employees and co-founder of Tripod, Leon Tan serves as a major publisher. The film gets a touch of the director, Joe Pearson who is not arbitrary because the individual has 30 years of experience in the field of animation Hollywood. The author was David Abramowitz previously been involved in the famous television series Highlander. Although the main stem is external energy certainly has expertise in animation production, more than 200 of the 300 workforce-oriented science-fiction films produced is Malaysian. Interestingly about this movie, it has already won the Best Film Award at 3D Animation 3D Film Festival Los Angeles in September. WOTWG victory sweeter when beating other Hollywood movies that is equally as ParaNorman, Madagascar 3 and Tinker Bell. WOTWG comic adapted from HG Wells writing this 100-year-old also screened at the San Diego Comic Convention, July. The film received funding and support from Malaysia Venture Capital Management (Mavcap), Multimedia Development Corporation (MDeC), the creative industry loan fund bank and CG visual effects of the National Film Development Corporation (Finas). Overall, WOTWG has put a new benchmark that local creative energy is already ready to explode 3D content creation globally. 4 Challenges The lack of training and skills Lack of conventional training such as drawing, painting, layouts and story-boarding for animation production might have been the main reason for many small and poorly produced local animations especially during the starting years of this industry. Malaysian film industry is due to small domestic market One of the major challenges facing Malaysian film industry is due to small domestic market. While in the programs rating for television broadcast, film that achieve 2 million viewers are already considered a successful film. It is evident that most successful animation industries that achieve export potential are those with huge home-based markets like Japan, not to mention Disney and Pixar. The animation industry in Malaysia is a small industry in terms of the quantity of films produced annually as well as its contribution to the economy. The main challenge faced by the local industry as a result of globalization is mainly from the influx of foreign film products. As a commitment to embracing the open market and globalization, Malaysia does not protect the importation of foreign products. Foreign films are free to enter the local market under minimal requirements. First, it has to pass through the Malaysian Film Censorship Board, which is the government authority that is responsible for granting licenses to the film for public viewing, and second is to provide subtitles in the Malay language (Rosnan, 2012). Other than the rules and regulations stipulated under the Film Censorship Act, films from any country are free to enter the Malaysian market. To a certain extent, the local film industry is affected by foreign products that undermine the local films in the local market. In Malaysias case, the indigenous film industry is striving to compete with foreign films in the local market. In this circumstance, it is obvious that it will be tougher for the industry to compete in the international arena. Furthermore, it is especially difficult for local films to compete with big-budgeted foreign films. Lack of local identity Malaysia animation industry also greatly influence by American and Japan animation, a initial evidence was the farming out of ink and paintwork in 1985 to Lensafilm, a commercial film studio (Hassan,2003). This scenario eventually brings Malaysia personnel to undergo training in Toei Animation, Japan and influenced physical aspect in certain ways of Malaysia Industry. Animation styles and techniques have been confined to the classical tradition but the emphasis by universities and colleges on research and development has led to the exploration of alternative methods. The early days of animation tended to copy, in particular, the Disney or MGM (Metro-Goldwyn-Mayer cartoon studio) styles of animation. One studio, Lensamation, did out-sourcing work for Toei and other Japanese studios, resulting in a whole generation of animators who indulged in the anime tradition. Many studios are still using the contemporary American style of animation as they find that it looks good and is easier to market. But character design and animation in the style of Johnny Bravo, Power Puff Girls and Sponge-Bob Squarepants appears to be standard for the digital generation and local producers are taking the cue. The PIXAR-style highly-stylised animation and design is also the trend for computer games and web-based content both for local industry and out-sourcing as clients and audiences seem to relate to the form. Hassan (2004) described the relationship between student animation projects and identity of Malaysia various heritages and races. In his citation, currently Malaysia neither distinctive animation trend nor local identity (Hassan 2008). At the same time, Hassan also did not specifically mention cultural identification identify within Malaysia Animation. Hence, it would be a long ways effort to understand how culture is portrayed in Malaysia animation. It has been argued that competition in animation business is very stiff with developed and Western countries dominating global animation business. Opportunities Animation from the United States and Japan are taking over the television channels in Malaysia. In fact, these animations are come as cultural products which are different values for Malaysians. With the Malaysia culture influence of Upin and Ipin, a proud and strong impression of the advancement of Malaysian animation may leave on Malaysians and change their though for the Malaysian animation. Mickey Mouse and Dragonball which Malaysians watching since young may find the emergence of Upin Ipin, as local animation able to portray local environment, it provides proposal for character characteristic that define our motherland country. The effort started with Usop Sontorian , the first local tailor made movie for Malaysia market. The production of Kharisma Production under cartoonist Ujang and director Kamn Ismail have leading Malaysia market by Upin Ipin and Boboi Boy. Story As we said just now, the wide range of genres of Japanese animation has inspired Malaysian animation to find its own identity through the story content, narrative, editing and/or conceptual, but not necessarily visual, style. Seefood The Movie  is jointly produced by Silver Ant Sdn Bhd and the Al-Jazeera Childrens Channel (JCC), with a grant from the Science, Technology and Innovation Ministry and also support from the Multimedia Development Corporation (MDeC). Seefood The Movie  is the Malaysias first 3D animation movie in English. Seefood has been compared with Finding Nemo (Fig. ) by Pixar because both of them have a similar story line, background setting, and graphic design. Although Seafoods visual and style is not better than Finding Nemo, but the difference lies in the core concept. Finding Nemo focuses on the family, whereas Seefood focuses on the environment and humanity. Although Seefood has a happy ending, the difference in core concept shows the influence of Japanese animation on Malaysian animation while the story was being written. As mentioned, one of the major differences between American and Japanese animation is the story concept. American animation is always focusing on the family a nd the main target audience is children, however, the target audience of Japanese animation is both children and adults and their story concept could be any topic or social issue. However, good looking does not mean good overall. There is still room for improvement, especially as far as editing, music and storytelling are concerned. Government Support International producers are taking advantage of the emergence of the new international division of cultural labour by searching for cheaper production costs in foreign countries. As in the case of FDI(Foreign Direct Investment) in Malaysia, which has contributed to economic growth and provided externalities, the government foresees that similar benefits would accrue to the film industry by attracting foreign film producers. However, neighboring countries, including Thailand and Singapore, also have the same strategy. Malaysia should have a competitive advantage in competing with other countries for foreign film projects. This is not easy, as the government has to formulate policies and provide an incentive structure that is attractive to foreign producers. In Malaysia, it is estimated that 200 companies are under a program called Creative Content Centre set up by the government including those involved in the field of animation (Mohd Amir Mat Omar Md Sidin Ahmad Ishak, 2011). Another support program called the MSC (Multimedia Super Corridor) Malaysian Animation. All of these companies are in need of help and support, especially from the government because animation in Malaysia still not strong as in the United States and Japan, they may not stand on their owns without direct aid from the government. So, the establishment of Multimedia Super Corridor (MSC) and Multimedia Development Corporation (MDec), which aims to advance the field of information technology and multimedia including creative multimedia is very significant. A total of RM750 million fund has been allocated for this purpose and is made available to developers of video games, visual effects and animation (Mohd Amir Mat Omar Md Sidin Ahmad Ishak, 2011). D:Visual CultureWD_geng_Meluncur.jpg Fig. 4 Geng: Pengembaraan Bermula (2009) Success of Upin Ipin animation is the best example can be seen revenue initiatives and support provided by the MSC and MDeC. This animation has become a huge phenomenon not only in Malaysia, but outside countries such as Indonesia, Turkey, Brunei, and Thailand. Similarly, the diversity in Malaysia film industry. Animation films are seen as global products and easily directed towards enticing global audiences. After so long upon the presence of a film that is capable to displaying the trule Malaysia, it finally came out. Watching Geng: Pengembaraan Bermula(2009), Les Copaque Production took Malaysians to a great exploration of nature and amazing. By simply based on the popularity of the television series Upin Ipin that aired on television, this animated film turned out to be able to bring people from all ages and races together to watch it in a theater. Movie Geng: Pengembaraan Bermula(2009) has grossed RM6.3 million revenue run in cinema (Maimunah, 2009) and this has brought a new phenomenon in local animation industry. In addition, collaboration between Multimedia Development Corporation (MDeC) with Al Jazeera Childrens Channel (JCC) in publication of 26 series episode at Saladin television (Al Bawaba, 2007). With the achievement made by a local production house, Les Copaque Production Sdn Bhd, the government is optimistic that locally, Malaysians have the capability to benefit from the animation sector. Nevertheless, to compete in the animation sector would mean that the industry is competing with big-budgeted giant global players like Pixar and Disney. This is a challenge for a relatively small industry. Thus, government support is deemed necessary, as the local producers are definitely not in the same league as other global film players. Conclusions In the case of the Malaysian animation industry, it is acknowledged that the local market is small and that the market size of a nation dictates the budget for animation production. Hence, to compete with big-budgeted foreign animations is not a feasible option. Rather, the industry should venture and compete in an area where it has a competitive advantage. One area that local people have shown their capability is the animation sector. Les Copaque Production was the first private production house that produced 3-D animation and was very successful in the local market. Their products have subsequently been marketed internationally. In 2009, their animation series is now available on ASTROs Disney Channel. This proves that local people are actually capable of developing their own film products. In another area of animation, Malaysia has skilled people that are capable of taking up outsourcing jobs. With the relatively cheap cost of labour, Malaysia should attract global animation clust ers such as Disney or Pixar to outsource their production of animation work. Local public and private universities are offering more animation and multimedia related courses for students. Every year, quite a number of students graduate from animation related courses. Taking advantage of the emergence of the new international division of cultural labour will provide employment opportunities, especially for new graduates. The government plays an important role in nurturing and promoting the development of the indigenous film industry through its policy and regulatory framework. The government, through FINAS, has taken the necessary action to promote the development of the indigenous film industry. Nevertheless, much needs to be done to ensure that the governments funds are properly channeled and used in the most efficient way. In most animation, culture is reflected through different areas. Some are reflected by the physical appearance of character and even the language they speak. As yet, distinctive animation trend is seen in Malaysia that can be considered unique or having a local identity. However, it is a global trend in which if better understood, the more benefits we can get from animation. Animation can become a powerful business tool with its impact but importantly as well is the fact than the culture and identity of a nation can be shared through the animation.

Definition Essay †Defining the Soul of Man -- Definition Essays

Definition Essay – Defining the Soul of Man "Soul" has, historically, always been tied up with morality and religious dogma, and I believe modern neuropsychology and psychobiology has effectively refuted any scientific basis for a "Soul." To state as fact, "The soul exists," one must first socratically define Soul. More on this later: Soul, or Consciousness, is, without a doubt, tied up within the billions of curious things called synapses and cells, deep inside the brain. There are cases of people without consciousness, without the all important "I." Usually this happens through the onset of a coma, or sometimes the hippocampus is damaged. (which is where short-term memory, a necessary component of consciousness, is located.) These people do not function properly, and are unaware of themselves. (this is very difficult for us to comprehend, as we are self-aware, and so cannot place ourselves in an antithetical position.) Upon death, all brain waves, all mental capacities, and all memories are forever lost. These things are all, again without a scientific doubt, stored in the brain-cells, where they are continually accessed when the brain is alive. But with the onset of death, (which is always and without fail the death of the brain,) these things become locked away in the tiny vaults of a billion cells, never to be accessed again. But this does not irrefutably destroy the belief in Soul. It is much more complex, which is unnerving because a thorough explanation demands numerous paragraphs. There are two major religious beliefs on the soul, and though they may seem diametrically opposed, we must remember that our ideas on the soul exist only because of the conditioned acceptance of these religiou... ...ything that exists is energy, (as is the case), then we undeniably have a "soul." But not in the conscious, creative, spiritual sense, only in a semantic sense. Since consciousness is inextricably linked with soul, and we are only conscious while in our bodies, the "immortal soul" theory breaks down. How do we know it is immortal? Support that. Give empirical evidence for it. You can't, so why believe in something that has no support, aside from an old dogma that has been contradicted a thousand times by science and empirical evidence? But, as I said, if "Soul" means nothing more than "Energy," than we have a soul. But the moment "Soul" means anything else, science refutes it. Works Cited Masson, Jeffrey. "When Animals Weep." New York, Delacorte Press, 1995 De Wall, Franz. "Chimpanzee Politics." John Hopkins University Press, 1989.

Conflict in The Interior Castle by Jean Stafford Essay -- essays paper

Conflict in The Interior Castle by Jean Stafford The Interior Castle by Jean Stafford is a very disturbing but thought-provoking story of a woman who creates a separate world within her head after being severely injured in a car accident. The conflict of the story is Pansy’s attempted escape from pain. Throughout the story she develops an incredibly intricate world within her own mind. She attempts to run from the pain she feels by retreating into this world in which she has made for herself. After arriving at the hospital with severe facial and cranial injuries due to a car accident, Pansy Vanneman began to lock herself away within her head in silent, unspoken hopes of escaping the terrible pain that surged throughout her body. She spoke mainly to herself within her head and very rarely graced the nurses or attendants with any words at all. She began to wrap her entire existence around what she thought was her one true reason for living: her brain. She did not necessarily worship her mind, but it was the organ itself that intrigued her. In the accident, her brain had been unscathed and she now believed it was some magnificent being that was above anything or anyone that came in contact with her. Throughout the story, Pansy tries to escape any form of pain she feels by retreating deep into her mind, her â€Å"jewel†, as she called it. Even gazing out of the window from her hospital room causes her some form of pain. She sees nothing but death and sadness in the world as she gazes upon the cold, lifelessness of winter. Everything appears cold and dead to her. Her escape is always into her â€Å"sacred brain†, as she thought it should be called. It seemed from time to time, her brain would let her down in one way or another. The bra... ...for by throwing herself around in such ways, she ran back into her mind, hoping to escape any damage that might be done to her. Still, in the end, her brilliant brain, lying in its â€Å"shell-pink satin case†, could not save her from the pain. It couldn’t stop the physical pain of her injuries and it couldn’t block out the reality of the real world. She felt it had failed her by allowing her to be violated by such hurt as the good Dr. Nicholas had inflicted upon her. It could not even shut out the fact that she would one day have to return to the world in which everyone else lived. She lay there, in horrible pain, with what she now referred to as her â€Å"treasureless head†. Pansy believed her brain to be so superior to all things; she thought it could shut out the real world for the rest of her life. When she realized it could not do so, it suddenly lost its worth.

Journey to a New Land :: History

A Journey to a New Land My parents immigrated to Canada in 1990 to escape the tyranny of the Chinese government and to build a better life in Canada. After listening to their stories of hardships and frustrations, I realized how fortunate I was to be living in the country I now called home. When the day came to revisit my homeland, I felt uncertain and nervous. Would I fit in? Would I like it there? These were some of the concerns that were racing through my mind. But as the trip progressed, I realized how much I enjoyed staying inChina. Despite what started off as a foreboding voyage, this journey turned out to be one of the best experiences of my life. It had been a long time between my move from China to Canada and the visit to my homeland. As a baby, I had left for Canada and adopted many new traditions and learned many new things. Going back to China for the first time in eleven years would offer me incredible new experiences, but I wasn’t prepared. I wasn’t ready. Leaving my birth country at the age of one and forgetting many of the proper Chinese traditions, I felt so isolated from my culture. The only encouragement I had of taking this trip was from my parents, who reassured me that I was going to do fine. However, my doubts still remained and I knew this would be an obstacle I had to overcome. As I first stepped onto Chinese soil, I began to explore many of the different features of my culture. The benefit of the currency exchange enabled my parents and me to shop in exquisite Chinese boutiques and eat delectable Chinese foods. As I bit into a delicious deep-fried dumpling while sipping some bubble tea, my worries and anxieties drifted away like mist. Eating and drinking as if I were royalty and shopping in splendour, my life was a paradise. For the first time since I arrived in my motherland, I felt that I did fit in with my culture, for I was adopting many of the Chinese customs already. Adapting to China’s less fortunate society was the hardest challenge. One major disappointment of the Chinese living style was the unsanitary conditions. Everywhere I went, most washrooms were smelly, fly-infested places where toilets were holes dug under the ground. It was repulsive yet distressing to think that millions of people in China had to endure these conditions everyday.

Marxist Understanding of Family Essay

Examine the Marxist contribution to our understanding of the family The Marxists society view family through the eyes of capitalism and that the proletariat (the working class) solely benefit the bourgeoisie (the ruling class), whereas a functionalists perspective of family is that they should benefit both society and individual members of the family, however, Marists argue family is simply an instrument of the ruling class. Marxists believe family in today’s society perform key ideological functions for capitalism, a set of ideas/beliefs that justify inequality, a system that persuades the public into accepting this is a fair and natural way to act in society. Capitalism is an economic system in which private ownership controls all of the means of production for profit and exploits the proletariat class, selling their products for more money than paying the working class for their labour. Benefits that the family provide through capitalism include the inheritance of private property, socialisation into acceptance of inequality and a source of profits – all of these which do not benefit the members of the family. Capitalism leads to family playing a major role in profits as they are the market for the sale of consumer goods. Family fulfil this role by persuading families to ‘keep up with the Joneses’ by consuming the latest products, ‘pester power’ which persuades parents to spend more on their children, especially if their child do not have the latest gadgets, clothes etc. nd being mocked because of this. The capitalist system requires nuclear monogamous relationships as it is needed for private ownership, as said by Friedrich Engels. A sociologist, Friedrich Engels, alongside Karl Marx, studied family from a Marxist perspective and traced the changes of family to the mode of production. Engels explains that society has not always been exploited by the bourgeoisie, in fact, the means of production were collectively owned. Engels theorized that as society changed, more restrictions of norms and values in a family were placed on sexual relationships and the production of children. Primitive communism was described as a large promiscuous horde; however, family and marriage have evolved through stages which included polygyny evolving into the monogamous nuclear family. This form of family is believed to have developed to solve the problem of inheritance of private property because there would be no confusion about the paternity of their offspring, whereas a promiscuous horde would have difficulty defining who the father of their offspring was. Gough approves of Engel’s views claiming they have a ‘sound basis’ agreeing that when the means of production is shared tend to be have larger units, however, as the means of production moves towards private ownership, the family size decreases. Nevertheless, criticisms against Engels’ theory by Lewis Henry Morgan claimed Engels’ studies are a ‘figment of his imagination’, due to the fact Morgan found out that monogamous marriages and the nuclear family existed. However, Eli Zaretsky’s view on family is linked to the Marxist view, that they are just a unit of consumption – the ‘major consumer of capitalist products’ – and that the ‘modern capitalist society creates an illusion’ of private family life as the family cannot meet its family’s needs. Zaretsky sees that the family is an apparent ‘safe haven’ due to the fact individuals were alienated at work which built up stress, however, families were unable to provide for the personal needs of its members. Family basically provided satisfactions which were unavailable out in public. Zaretsky argues that the ideology of the private family life is separate from the economy as he also feels the bourgeoisie exploit the proletariat for their own gains. Marxists feel that there are many institutions that the capitalist system are maintaining within society such as education – which provides secondary socialisation which prepares children for adult life, working for the bourgeoisie, and institution of healthcare from the NHS who provides free healthcare. This is also seen to benefit the bourgeoisie as free medical care for patients mean they will recover quicker in order to go back to work and serve interests of capitalism. However, these perspectives from a Marxists view of family are highly criticized for being too deterministic, not giving enough credit to individuals, overly emphasizing the importance of the economic system’s effect on family structures. Critics also suggest Marxists are too negative on family, ignoring realistic benefits of the family such as intimacy and mutual support rather than reproduction just to provide the next generation. Also, this perspective on family is proved to be very outdated as the rise of alternative family and types of household have changed within society over the years and the fact that Marxism blame capitalism for lack of responsibility in individuals, even in non-capitalist countries such as Cuba, where do the problems come from there if they do not suffer capitalism? Other opposing perspectives of the Marxist view on family come from Feminists who argue that Marxists emphasize on social class, underestimating the importance of gender inequalities within the family and Functionalists such as Parsons believe that family are not present to serve capitalism. Talcott Parsons believes the family is like a ‘warm bath’ in which family life helps individuals relieves their stresses from work at home. To conclude, the Marxist view of family proves to be quite negative on the concept of family, stating that the proletariat are being exploited by the bourgeoisie as a unit of consumption (said by Zaretsky), and other than that, serve no other purpose but to reproduce for the inheritance of property (said by Engels). Edmund Leach, although not a Marxist, has a consensus view of family, pointing out problems found within the nuclear family, presenting a pessimistic view of the family. Leach says that today’s domestic household is isolated with large amounts of emotional stress in individuals which results into the nuclear family becoming ‘like an overloaded electrical circuit’ causing ‘fuses to blow due to high demands’. Because of this, conflict is present – parents begin to fight and children rebel. Leach’s view is diametrically opposed to the Functionalists as Parsons feels that the nuclear family makes up a supportive unit, whereas Zaretsky thinks that this view is too positive and this ‘happy family’ is an illusion and is a fake impression of reality. However, Engels believe that the nuclear family did not exist in pre-industrial society, but promiscuous hordes did – now in today’s society, that has changed due to serial monogamy being seen as a set norm and inheritance can function for capitalism. Feminists disagree saying that this perspective ignores gender, Morgan stating that Engels has imagined this theory and Functionalists claiming the nuclear family is in fact a natural process, not deliberately changed for the bourgeoisie.

Whitefield/Wesley & Predestination

John Wesley’s sermon, entitled â€Å"Free Grace† was published in August, 1739. In it he attempted to show how God’s grace is â€Å"free in all and free for all. † His message was strongly directed toward the doctrine of predestination and election, which was held to by many believers in Wesley’s day. He believed that this doctrine was a dangerous one and that it blasphemed the very person and nature of God. In response to Wesley, George Whitefield wrote â€Å"A Letter from George Whitefield to the Rev. John Wesley. Whitefield saw Wesley’s doctrine of â€Å"free grace† as being the one that was blasphemous and dangerous to the faith.He argued that the Bible clearly presents the doctrine of predestination, and that any doctrine that stated otherwise led to the heresy of universalism. The two men had worked together in the ministry for quite some time when these two documents were published. Wesley adopted many evangelical views of Chri stianity when he was converted, but he retained some of his pre-conversion beliefs concerning predestination. When Whitefield left England on a trip, Wesley quickly published his sermon on â€Å"free grace. When Whitefield returned, he was determined to respond and set the record straight. Both of these men presented strong arguments supporting both of their views. It is difficult to compare the two equally, because Whitefield only addresses certain issues in Wesley’s sermon and not it’s entirety. That being said, I believe that George Whitefield’s arguments concerning predestination and soteriology are superior to John Wesley’s due to how he handles Scripture and logical thought. Wesley’s sermon on â€Å"free grace† had six major points.For the purpose of this paper, I have selected for discussion only the points that Whitefield directly addressed in his letter of response. In doing so, I hope to make apparent that Whitefield had a much st ronger argument and a much more biblical understanding of predestination in soteriology. Wesley begins his sermon with a fair and accurate assessment of the possible views a person might hold, concerning predestination. He clearly shows that while many people may say that they only hold to certain parts of the doctrine, they ultimately believe in the whole.He defines the doctrine as, â€Å"As virtue of an eternal, unchangeable, irresistible decree of God, one part of mankind are infallibly saved, and the rest infallibly damned; it being impossible that any of the former should be damned, or that any of the latter should be saved. † This is a very good and biblical definition of predestination, but the implications Wesley draws from it are not. The first error that Wesley concludes is that predestination eliminates the need for evangelism. He says, â€Å"[Preaching] is needless to them that are elected; for they, whether with preaching or without, will infallibly be saved. In other words, if God will unconditionally elect some people, then it is unnecessary for those people to be evangelized. The same goes for the non-elect. If they are to be unconditionally damned to hell, then evangelism will have no effect in saving them. In Predestination Calmly Considered, he says: â€Å"His ministers indeed, as they know not the event of things, may be sincere in offering salvation to all persons, according to their general commission, ‘Go ye into all the world, and preach the gospel to every creature. But how can God or Christ be sincere in sending them with this commission, to offer his grace to all men, if God has not provided such grace for all men, no, not so much as conditionally? † I believe that Whitefield has a much clearer understanding of Scripture when he responds to Wesley’s statement concerning evangelism. He asks, â€Å"Hath not God, who hath appointed salvation for a certain number, appointed also the preaching of the Word as a means to bring them to it? † Whitefield understood that evangelism is the means that God uses to bring His elect to salvation.Whitefield goes on saying, â€Å"Since we do not know who are elect and who are reprobate, we are to preach promiscuously to all. For the Word may be useful, even to the non-elect, in restraining them from much wickedness and sin. † Whitefield could see how beneficial the Word is for both the elect and reprobate. Scripture supports Whitefield on this matter, especially in Romans 10. Paul explains that â€Å"faith comes from hearing, and hearing through the word of Christ,† and earlier he asks, â€Å"How are they to hear without someone preaching? And how are they to preach unless they are sent? The Bible clearly states that the only way that the elect will come to faith in Christ is through evangelism. John Calvin also viewed evangelism and predestination in the same light as Whitefield. He concluded: â€Å"Since we do not know who belo ngs to the number of the predestined and who does not, it befits us so to feel as to wish that all be saved. So it will come about that, whoever we come across, we shall study to make him a sharer of peace†¦ even severe rebuke will be administered like medicine, lest they should perish or cause others to perish. But it will be for God to make it effective in those whom He foreknew and predestined. Calvin would have supported Whitefield’s view of evangelism over Wesley’s for certain. The second point of argument concerns predestination and holiness. Wesley says, â€Å"[Predestination] has a manifest tendency to destroy holiness in general; for it wholly takes away those first motives to follow after it, so frequently proposed in Scripture, the hope of future reward and fear of punishment, the hope of heaven and fear of hell. † According to Wesley, those who hold to the doctrine of predestination do not have the same desire to seek holiness as those who do no t hold to it.He even makes the assertion that followers of predestination are more temperamental, especially when confronted with opposition to their doctrine. I believe that Whitefield has the stronger argument when h simply asks how this can be so? Wesley ultimately presents no proof of his assertions, but instead makes accusations from what Whitefield suspects is an experience of debating men who hold to predestination. Those men must have had a strong religious zeal that Wesley misunderstood as narrow-mindedness and hostility that flowed from their doctrinal beliefs.Wesley explains that it is expected that those who â€Å"contend earnestly for the faith once delivered to the saints† will bring strong opposition to error. Thirdly, Wesley says predestination â€Å"tends to destroy the comfort of religion, the happiness of Christianity. This is evident as to all those who believe themselves to be reprobated, or who only suspect or fear it. † He claims that those who h old to the doctrine of predestination do not have the comfort of the assurance of salvation since they can never be sure if they are one of the elect or not.They will at some point and time become doubtful of their salvation, even when they have the witness of the Holy Spirit. Wesley also claims that many people throughout the world who do not hold to predestination â€Å"enjoy the uninterrupted witness of his Spirit, the continual light of his countenance, from the moment wherein they first believed, for many month or years, to this day. † Once again, I believe that Whitefield tears down Wesley’s argument when he asks, â€Å"How does Mr. Wesley know this, who never believed election? In other words, how could Wesley have understood the heart of a person who believes in predestination if he never believed in the doctrine himself? He presents a selection from the reformers that show how they were holders of predestination and yet still described the Christian life as b eing â€Å"full of sweet, pleasant, unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ†¦Ã¢â‚¬  Evidently the heart of the elect is not full of turmoil and despair after all.In response to Wesley’s belief that some people in the world experience uninterrupted assurance, Whitefield asks how he could ever have known such a thing. There is no way that Wesley could have made contact with people all over the world that had these experiences. Whitefield understood that everyone goes through doubts and never as a life-long period of assurance of salvation. Even Jesus Christ experienced times of doubt in the garden, and what greater moment of darkness has ever been experienced than that of His time on the cross, crying, â€Å"My God! My God!Why hast thou forsaken me? † Wesley then asks, â€Å"How uncomfortable a thought is this, that thousands and millions of men, without any preceding offense or fault of theirs, wer e unchangeably doomed to everlasting burnings! † To Wesley, the doctrine of predestination is a terrible one because it condemns men to hell that are undeserving of such punishment. He does not see original sin as being the cause for people’s damnation. In his work, Predestination Calmly Considered, he says, â€Å"Perhaps you will say they are not condemned for actual but for original sin.What do you mean by this term? The sin which that Adam committed in paradise? That this is imputed to all men, I allow†¦But that any will be damned for this alone, I allow not. † Whitefield had a better understanding of this matter. He viewed all men as being deserving of hell due to the imparted sin of Adam’s rebellion in the garden. He charges that if Wesley denies the doctrine of original sin, then he must take on the doctrine of reprobation for whether Wesley believed it or not â€Å"the Word of God abides faithful: ‘The election hath obtained it, and the rest were blinded. † The final issue of debate is over the doctrine of predestination and the Bible. Wesley says, â€Å"[Predestination] hath also a direct and manifest tendency to overthrow the whole Christian Revelation. The point which the wisest of the modern unbelievers most industriously labour to prove, is, that the Christian Revelation is not necessary. † According to Wesley, the Bible is not necessary because the elect would find faith without it since their salvation is decreed by God.This is very similar to his argument concerning predestination and evangelism. Whitefield again has a great answer saying, â€Å"It is only by the Christian revelation that we are acquainted with God’s design of saving his church by the death of his Son. Yea, it is settles in the everlasting covenant that this salvation shall be applied to the elect through the knowledge and faith of him. † He goes on saying that the Bible is a necessity because it is only through S cripture that God’s eternal decrees of salvation take effect.We cannot separate God’s means from His ends or His ends from His means. Wesley then goes on to say that Scripture in light of predestination contradicts itself. He uses the case of â€Å"Jacob have I loved, but Esau I have hated,† as implying that God â€Å"in a literal sense hated Esau, and all the reprobated, from all eternity. † He sees this as a contradiction due to Scripture saying that â€Å"God is love. † He did not view this passage as being a literal hating of the persons of Jacob and Esau, but instead of the temperament within them.In Predestination Calmly Considered, he states, â€Å"According to Scripture [God’s] unchangeableness of affection properly and primarily regards tempers and not persons; and persons only as those tempers found in them. † I believe Whitefield has a better argument since he holds to a more literal interpretation of the Bible without cont radiction. He argues that it is not changing God’s character to love Jacob and hate Esau. He says, â€Å"Might not God, of his own good pleasure, love or show mercy to Jacob and the elect—and yet at the same time do the reprobate no wrong?But you say, â€Å"God is love. † And cannot God be love, unless he shows the same mercy to all? † In the same way, Wesley argues that, in the eyes of the person who holds to predestination, the passage â€Å"I will have mercy on whom I will have mercy† means that God is love only to the elect and not to the non-elect. He says that this is in direct contradiction to Psalm 114:9, saying, â€Å"The Lord is loving unto every man; and his mercy is over all his works. † If God is loving to everyone, then how can He show mercy to only some?Whitefield says that this mercy mentioned is not saving mercy. He is loving to all in that he sends his rain upon the evil and upon the good, but He only sends his saving grace to the elect. He has the right to do this because, as Whitefield puts it, â€Å"[He] is a debtor to none, and has a right to do what he will with his own, and to dispense his favours to what objects he sees fit, merely at his pleasure. † He uses Romans 9:15 and Exodus 33:19 to back up this statement: â€Å"I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. †Overall, Wesley tries to tear down the doctrine of predestination in light of his doctrine of â€Å"free grace. † To Wesley grace is free to every individual person in the world, and it is on the basis of acceptance or rejection of that grace that a person is sent to hell or heaven. He explains the unchangeable decrees of God in light of free grace in Predestination Calmly Considered: â€Å"He has unchangeably decreed to save holy believers, and to condemn obstinate, impenitent unbelievers. † According to Wesley, a person’s eternal destiny li es solely in whether or not he accepts God’s â€Å"free grace. †I believe Whitefield sums Wesley’s argument up well when he states, â€Å"You plainly make salvation depend not on God’s free grace, but on man’s free-will. † If this is the case then like Whitefield said, â€Å"It is more probable Jesus Christ would not have had the satisfaction of seeing the fruit of his death in the eternal salvation of one soul. Our preaching would then be in vain, and all the invitations for people to believe in him would also be in vain. † Both Wesley and Whitefield knew the Scriptures well, but I believe it is Whitefield that truly understood how important election is in the believer’s theology.Wesley tried to use Scripture to back up his points, but his interpretation of passages led him into the territory of universalism. I believe that due to this dangerous direction it is Whitefield who had the correct understanding of predestination and soteriology. On my honor, I have neither given nor taken improper assistance in completing this assignment. Word Count: 2455 ——————————————– [ 1 ]. Ibid. [ 2 ]. Wesley, Predestination Calmly Considered, 268. [ 3 ]. Whitefield, George. â€Å"A Letter from? George Whitefield? to the? Rev. Mr. John Wesley,† 59. [ 4 ]. Ibid. [ 5 ].Calvin, John, Concerning the Eternal Predestination of God, trans. J. K. S. Reid (London: James Clarke and Co. , Limited, 1961), 138. [ 6 ]. Wesley. â€Å"Free Grace,† 117. [ 7 ]. Whitefield. 61. [ 8 ]. Wesley. â€Å"Free Grace,† 119. [ 9 ]. Ibid. [ 10 ]. Whitefield. 62. [ 11 ]. Ibid. [ 12 ]. Wesley. â€Å"Free Grace,† 119. [ 13 ]. Wesley. Predestination†¦, 263. [ 14 ]. Whitefield. 68. [ 15 ]. Wesley. â€Å"Free Grace,† 120. [ 16 ]. Whitefield. 68. [ 17 ]. Wesley. â€Å"Free Grace,† 120. [ 18 ]. Wesley. Predes tination†¦, 279. [ 19 ]. Whitefield. 69. [ 20 ]. Ibid. [ 21 ]. Wesley. Predestination†¦, 279. [ 22 ]. Whitefield. 71. [ 23 ]. Ibid.