Riyadh City Council, Essay Example | Topics and Well Written Essays - 1750 words

Riyadh City Council, - Essay Example For instance, they have experienced problems with improving the methods for keeping up with rapid changes such as civilizational shifts or new lifestyles among community members (Al-Nuaim 2001). To consider services for health, safety, and security, housing plans, and preservation of the environment and historical sites has become a challenge for Riyadh’s local administrators. Moreover, most often, the public’s opinion on the policies implemented by the City Council as well as on the implementation of projects and activities, and the performance of the governing body, has created difficulties for mayors and the rest of the administration in developing their community (Al Riyadh 2004). Because of these, the Riyadh City Council has aimed to boost their performance by focusing on the capability of their workforce, enhancing their projects by being consistent with the community’s needs, and providing their administration with the necessary procedural and managerial s pecialisations. One weak point that the local city councils in Riyadh has demonstrated is that they are not very capable of integrating various departments for planning and implementation, hence, reducing their likelihood for accomplishing main goals. The Royal Decree No. 5 in Riyadh has mandated the division of municipalities and villages along with the regulations and functions that go with them. Although municipalities have been given administrative and financial autonomy with which authorities and obligations are extended, regional decentralization has not been fully achieved through the administrations’ actual performance. Moreover, mayors and deputy directors lack the proper guidance and follow-up measures in securing the coordination of administrative practices and activities, and maintaining a good level of performance and usage of performance management approaches. The current study, thus, aims to answer the question: What are the strengths and weaknesses of the perf ormance management system of Riyadh City Council? In relation, it aims to address the following objective: 1. Identify the strengths and weaknesses with regards to the performance management system in the Riyadh City Council. 2. Provide recommendations on the areas that need further improvement in the performance management system of the Riyadh City Council. Review of Related Literature Introduction The local and municipal government of Riyadh has aimed to improve and develop their local community by reaching out to the public as well as understanding and finding solutions to various problems. This ability occurs by allowing the local administration to interact with the community which brings about the effective involvement of citizens in relevant activities, thereby increasing the likelihood for national participation in the development process. In order to allow such circumstances to occur, there is a need to look into how the Riyadh City Council sets their standards for performan ce management as well as the actions that they take to generate favorable outcomes. Performance Management: An Overview The important need for implementing an effective and well-organized performance management system has significantly increased over the years. This has occurred due to the fact that performance management can not only enhance performance but the quality of a company as well (Lawson, Stratton, and Hatch 2003). Without the necessary regarding the implementation of systems for performance management, organizations can experience inefficiency and decreased productivity, thus the need to further look into the components of successful performance management. The concept of performance management can be applied on the performance of either the organization as a whole or the individual

Bru Tripura Vision Essay Example for Free

Bru Tripura Vision Essay According to the legends one of the Tripuri prince was expatriated by the king, who along with his followers migrated to the Mayani Thalang area of Lushai hills and founded a state over there. He proclaim as king of the state and the descendant of the exiled Tripuri prince ruled over the state for generations. In due course of time there was no heir to succeed the throne, which lead to anarchy in the kingdom. Owing to some internal feud and vendetta four chief of the sub tribes, namely Twikluha, Yongsika, Paisika, Tuibruha and their entourage left their hearth and home and migrated through Chittagong to the state of Tripura centuries ago. These Reang chiefs could not climb up the Dombur hill peak for two consecutive times and succeeded in third times. Mahendra Manikya was at the throne of Tripura kingdom. After reaching to the capital, these chiefs tried to persuade the ministers and other bureaucrats to give them permission to meet the king and submit their memorandum but was not successful in doing so. By then they have exhausted whatever food and edible they had brought with them and suffered a lot. They were very sad and disheartened by this. They were determined to send the message of their arrival to the king anyhow. In order to send information to the king they broke the dam of the river Gumti where worship was going on at that time. This was a serious crime and all of them were brought before the king. The king ordered them capital punishment. Somehow this news came to Queen Gunoboti. The chiefs prayed in front of the queen who after persuading the king motivated to forgive these chiefs of their crime, who letter forgave them. Since then the Reangs became very obedient and loyal to the queen and throne of Tripura. It is said that the ueen Gunoboti fed these chiefs with her breast milk in a big pan of brass, which is still intact with Ktordofa, which was gifted by the queen. The queen gifted many other valuable things, which were carefully preserved by Reangs till date. Historical Population figures In 1971 the Riang were the second largest of the scheduled tribes in Tripura. There were 64,722 people counted in the Riang tribe in Tripura that year. In 1961 the Riang had numbered 56,597 and in 19 51 they had numbered 8,471. [1] According to the 2001 census, there were 165,103 Reang in Tripura. Meska and Molsoi groups The Reang clans are divided into two groups: 1. Meska, 2. Molsoi. The Meska Group The Meska group is divided into seven sub groups or dopha, these are as follows: 1. Meska :- Meskameans the lemon tree in in kau bru language. 2. Msa :- Msa means tiger in Kau bru. It is said that the fore-father of this dopha was brought up by a tigress in his child hood like the Romulus and Ramous of ancient Rome. 3. Chorkhi :- Chorkhi means Spinning wheel in Kau bru, it is said that one Reang chief was speaking obscene about his daughter-in-law, when his friends started spinning the spinning wheel to musk the obscene of the chiefs. So the descendant are named after the chorkhi. 4. Raikchaoh :- Rai means cane in Kaubru, kchaoh means red in Kaubru; it is said that the fore-father of this dofa used to wear cane made red colour armlet. 5. wairem :- wai means tie, rem means mix/hybrid in Reanglanguage. It is said that they are descendant of Reang man and Kuki woman. 6. Tauma yakcho :- Tauma means hen, yakcho means toeless; the toes of the fore-fathers of this dopha resembled to that of hen. 7. Tuimuiyaphaoh :- Tuimayaphaoh means tortoise in Reang dialect, the fore-father of this dopha were suffering from white patches like the tortoise chest. The Molsoi Group The Molsoi group is sub-divided into six groups, which are as follows: 1. Molsoi :- Molsoi is the derivative of msoi which means msoi in Kaubru. Their fore-fathers first settled in the deer dominated green valley. Since they were called in that name. 2. Apeto :- Apeto is a type of fish in Kaubru. The fore-fathers belly was big like the belly of Apet fish. 3. Nouhkham :- Nouh means house, kham means burnt in Kaubru; once the fore-father of this dophas house were burnt to ashes since then they were termed in this name. 4. Chongpreng :- Chongpreng is a type of musical instrument, it is said that the fore-father of this dopha used to survive by playing this musical instrument as they were suffering from gungri disease. 5. Yaohstam :- Yaohstam means ring of finger, it is said that the fore-father of this dopha used to used to wear ring and used to display proudly to others. This dopha has been in extinct at present. 6. Reang kachko :- Kachko means chief in Kokborok, the fore-father of this dopha were chiefs of Reang. Ktor Dopha In the above thirteen dophas or sub-groups of the Reangs there are 26 chiefs or heads, who are designated as Kotor Dopha. Kotor means head and dopha means clan or group. The chiefs are divided into two categories: * Rai, and * Kaskau. Rai and his subordinates chiefs * Rai :- Rai means Raja or chief of the sub group is bestowed as Rai. * Chapiya Khan :- Crown Rai. * Chapiya :- Crown Chapiya Khan. * Dor kalim :- He is the priest of Rai. * Doloi :- Helper of Rai. * Bandari :- Store keeper of Rai. * Kanda :- Servant and holder of umbrella of Rai. * Doya Hajari:- Drum player. * Muriya :- Trumpet player. * Dugria :- Helper in of priest. * Dauwa :- Arranger of puja, or worshiping. Siakrak :- distributor of prasad, that is the sacrificial animal meat. Kaskau and his sub ordinate chiefs * Kaskau :- The chief minister of the sub-group is bestowed as Kaskau. * Yaksung :- He is the assistant of chief minister. * Hajra :- Servant of Kaskau. * Kangreng :- Umbrella holder of Kaskau. * Kormo : Servant of Yaksung. * Khan Galim: Umbrella holder of Yaksung. * Khandol :- The collector of food and other required articles. P eople of Kotor Dopha are exempted from paying taxes to the king. Occupation, culture and custom The Reangs are primarily an agriculturist tribe. In the past they mostly used to practise the Huk or Jhum cultivation, like most other Tripuri tribes. But now shifted to modern agricultural practice. Most of the educated are employed in government job and many are occupying very high post in administration. Some have also started doing business also. Marriage system The Reang is an endogamous tribe and had very little contact with the Bengali or other sub-tribe of Tripuri. But since the beginning of nineteen century there has been some inter tribe marriages and inter-caste wedding among them. The marriage system is similar to other Tripuri tribe of Tripura. There is no dowry system but the bride-groom has to spend to father-in-laws house for two years before marriage is performed. There are two types of marriages;but nowadays the system to spend to father-in-laws house is no mandatory. Haloksai, and Haloksam. Parallel cousin marriage is prevalent but declining. Cross cousin marriage among the Reang is accidental. Child marriage is not allowed, widow marriage is permitted. Widows are prohibited to wear ornaments before one year is passed after the death of husbands. Widow and widower are forbidden to participate any entertaining and enjoying programme or activity or attending such activity within one year of death of their spouses. Remarriage of widow and widower are allowed after one year of death of the spouse. Monogamy is the present day practice of the society. Marriage is arranged through the matchmaker Andra, who goes to the prospective brides parent for negotiation. Then the brides party is invited to finalise the marriage in Kokswmgma, while pork, fowl, rice, rice beer are served. Marriage is settled to the satisfaction of both the party. The Okchai performs the wedding ceremony on the nuptial day fixed. The Reang widower is not permitted to get marry to an unmarried virgin girl. The Reang marriage bond is very strong and Reang men cannot divorce without the consent of wife. If any Reang is alleged for extramarital relationship and found to be true then they are dealt with strict punishment and heavy penalty is imposed upon. Dress and ornaments The traditional dress of the Reang is simple and plain like other Tripuri people. Traditionally the men wear a hand woven loin cloth and a piece of cloth as a wrapper for upper portion. The women wear a long cloth called Rnai, a wraparound; from the waist to down to the knees. A Rsa, covering the chest, and Rikatouh for covering the whole upper half of the body, wears the upper part of the body. These are woven by the Reang women, which are colourful and very beauty full. But nowadays the educated mass are wearing all the modern dresses like any other part of the world. The Reang women are very fond of personal decoration and take much care for the makeup and hair-do. They love like other Tripuri people, ornaments, flowers, and cosmetics. Silver ornaments especially the necklace of silver coins, the Rangbauk have a pride of place and status. Dance and music It is very much integral part of the Reangs daily life. No other Tripuri people are so fond of dance like them. As a result the Hojagiri folk dance of Riang sub tribe had attained achieved acclaim all over the world. Hozagiri Dance is the most famous dance of the reang community. While the theme of the dance remains almost to be the same as of other tribes, the dance form of the Reang community is quite different from others. The movement of hands or even the upper part of the body is somewhat restricted, whereas the movement beginning from their waist down to their feet creates a wonderful wave. Standing on an earthen pitcher with a bottle on the head and a lighted lamp on it, when the Reang belle dance twisting rhythmically the lower part of the body, the dance bewilders the onlookers. The Reangs also use the musical Instruments like Khamb, Flute made of bamboo and bamboo cymbal. The Reang women prefer to put on black Pachra and Rsa. Reang women put on coins ring, which generally covers their entire upper body. They also put on rings made of coin in their ears. They are fond of fragrant flowers as ornaments to metal things Customs Most of the disputed and differences are settled by the people of Kotor dofa, that is by the Rai and Kasko of respective sub tribe. It is done through the customary law of the Reangs. Whenever a disputes arise in the between the member of the community, a meeting is called by the Rai. All relevant arguments are heard and then justice is done according to the principle of natural justice. Whatever verdict or punishment is pronounced in the judgment it is implemented with firm hand and payments of penalty etc. re made then and there. Religious belief and practices Majority of the Reang in Tripura adhere to Vaishnav Hinduism. They claim Kshatriya status. A growing number of Christians, almost all of them Baptists, exists in both Tripura and Mizoram. In 1943, the Reang were subjected to forcible conversions during the rebellion by Ratanmani Noatia. During the end of 2 0th century, they were again subjected to religious violence in Mizoram by the Baptists. [3] Like other Tripuri people they also believe in many god and goddess. The centre figures are those of fourteen gods and goddess of Tripura. Their important festivals are same those of prevailing in Tripura. These are Ker, Gonga mwtai, Goria, Chitragupra, Hojagiri, Katangi puja, Lampra uathop. The religious observance are community in nature, and each family has to contribute his part of share of payment. It is called as Khain. All the religious festivals are arranged with the prior meeting of chiefs. In such meetings political, social, and religious matters of importance are discussed and decided by the majority of the meeting. The deities of the Reangs are similar those of other Tripuri people. These are: * Sibrai, the supreme deity or Mtai Ktor Tuima, the presiding deity of river, * Mainouhma, the goddess of paddy, * Khuluhma, the goddess of cotton, * Goroia, the god of wealth prosperity well being and war, * Kalaia, brother of Goria, * Sangrongma, the deity of mother earth, * Hathaikchuma, the goddess of hill, * Buraha, the god of jungle, * Thuhnairou, the god of death, * Bonirou, the god of evil spirit, * Nouhsuma, t he goddess of house holds. Worshipping of the deities The worship of different deities are similar to the main-stream Tripuri people. Aokchai, the priest performs all the ceremony along with his helper. The green bamboo pole is used as deity in most on the cases. Different types of life stock like fowl, pig, goat eggs, etc. are offered in the worship. The place of worship is selected out side of the houses. Where the offerings are dedicated in the names of the deities in front of the wathop, green bamboo pole, the symbol of god. But the Rangtouk and Nouhsuma puja is held inside the house only. Two earthen pots are filled with newly grown rice and at top of the pot some oval pebbles collected from huk specially. The pebbles are called the fortune stone. And the pots (Rongtuk) are decorated with the rice powder, vermilion, and garlands. One is named Mainouhgma, the other as Khuluhgma. Rituals on birth of a baby On the birth of baby many pujas are observed. These are Kebengma, Abu suma, Khongkhonok kama, Maitukma etc. for the welfare of the baby. The fowl, prawn, several leaves of trees are needed. When the child grows up special form of worship has to be performed. Bukhuksini the seven-gurdian deities of witches are pleased with sacrifice of a pig, four fowls, and other things beside. Ceremony on death The mortal remains are cremated. The obsequies is done in two stages: Broksakami and Kthuinaimo. Broksakami When a person dies his corpse is first bathed with the Chobtui that is alkali water or soap . After that he is dressed with new clean Rikatouh, head is dressed with another piece of rikatouh like the headgear. In case of woman rnai and rsa. Then a fowl is sacrificed in front of the feet of the corpse. Later on an earthen pot filled with mean and rice placed at the feat of the deceased and it is followed by dance rituals throughout the night. Rice bear is distributed to all the mourners excepting the family members of the deceased. The next morning the body is laid to rest on pyre and cremated usually near a stream. Kthoinaimo It is a ritual connected with the respectful and well wishing offering to the manes. Laotou or the soul deceased remains under the control of the Sisimangi, the son of Buraha , for a year and it is said that Sisimangi is the protector of the soul. On the day of the kathainaimi the widow of the deceased offers dried rice, meat, fish, fruits, and wine in the name of Laotau and Sisimangi, on the smangnouk , then taking the burnt bones or ashes go to the charainok. It is worshiped for over a period of one year or he next hangrai, when it is immersed in any river or in Gomati River at Dumbur,or Ganga, according to the ability of the family. In short the religious culture of the Reang is similar to that of other Tripuri or the Tripuras other cast Hindu . Posted by BRU at 04:37 Email ThisBlogThis! Share to TwitterShare to Facebook No comments: Post a Comment Newer Post Home Subscribe to: Post Comments (Atom) Followers Blog Archive * ? 2011 (20) * ; December (6) * ; November (12) * ? October (2) * HISTORICAL BACKGROUND OF TRIPURA * Demography of Reangs History About Me BRU View my complete profile | | Simple template. Powered by Blogger.

Power Relations Exposed in Truth and Power :: Truth and Power Essays

Power Relations Exposed in Truth and Power In "Truth and Power" Michel Foucault revisits the major theoretical trends and questions of his career. He is a thinker who knows no bounds of subject or field. His ideas stretch from literature to science, from psychology to labor. He deals in a currency that is accepted everywhere: truth and power. Foucault spends much of his career tracing the threads of truth and power as they intertwine with the history of human experience. He especially loves to study asylums and prisons because they are close to an encapsulated power structure. Using techniques culled from psychology, politics, anthropology, sociology, and archaeology, Foucault presents a highly politicized analysis of the flow of power and power relations. "Truth and Power" is an excerpted version of an interview with Alesandro Fontana and Pasquale Pasquino that initially appeared as "Intervista a Miche Foucault" in Microfiseca del Poetere in 1977. The interviewers first ask Foucault to revisit some of his earlier ideas and trace the path of his career. Foucault began looking at asylums, and tried to create his theories with an eye toward French politics of the Left. He soon turned to evaluating other sciences such as biology, political economy, and medicine, and came up with the concept of discontinuity: "It seemed to me that ... the rhythm of transformation doesn't follow the smooth, continuist schemas of development which are normally accepted." The idea of discontinuity became a tag which other critics and thinkers applied to him, much to his dismay. Foucault wanted only to show the susceptibility of the sciences and scientific statements to the pressures of power: At this level it's not so much a matter of knowing what external power imposes itself on science, as of what effects of power circulate among scientific statements, what constitutes, as it were, their internal regime of power, and how and why at certain moments that regime undergoes a global modification. This idea echoes Thomas Kuhn's ideas about paradigm shifts in a science, and even reverberates back to Dryden's statements about every age's "universal genius." Dryden stated that in every generation there is a general inclination of thought that affects all disciplines. Kuhn proliferated the idea that major revolutions in science are due to major paradigm shifts. The discussion then moves to structuralism, where Foucault makes some major statements about the structure of history. Foucault is ardent in asserting, "I don't see who could be more of an anti-structuralist than myself.

Self Discovery in Breakfast of Champions :: Breakfast of Champions Essays

Self Discovery in Breakfast of Champions   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚     In Brandon Boyd’s Make Yourself he states that â€Å" if [he] hadn’t assembled [himself] than [he] would’ve fallen apart,† implying that if one does not take the time to understand and build his or her own values and morals then one will live in confusion and falter. Throughout Vonnegut’s Breakfast of Champions, Kilgore Trout goes through the process of realizing who he is and then learns to remain true to himself. At first Trout is a pessimist who strives to be heard. Trout then begins to question human ways and while doing so finds a few answers about not only them but him as well.     Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   In the beginning Trout comes off as a pessimistic unknown writer. One of his most popular works, Plague on Wheels was sold for twelve dollars for the pictures alone. Later people would pay only a dollar for it, but this time â€Å"for the words†. Trout is in awe about the way that people work. In Plague on Wheels he expresses the ideas and ways of humans and then refers to them as â€Å" cuckoo†. He cannot understand why people do such ridiculous things such as, â€Å"[agree] with friends to express friendliness† and everyone else follows. He sees that people feel the need to conform for acceptance and this annoys him. In his story he also cites the time of which â€Å"Earthlings discovered tools†, referring to guns. Trout points out that the â€Å"tools† only purpose is â€Å"to make holes in human beings†, this seeming extremely ridiculous to him. Realizing all of this bothers Trout immensely and puts him in a bitter state.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Kilgore Trout proceeds in watching the actions of humans. He realizes that he is no longer innocent, â€Å" his head is no longer just sheltered ideas.† Trout sees things for what they are and knows that he has deal with that. He must learn to form his own opinions and ideas. When Trout actually looks back and realizes how sheltered people are at the beginning of life it â€Å"scares the bejesus† out of him. He realizes that when we are so protected that it leaves us extremely vulnerable. Trout begins to question certain human ideas, one being the â€Å"creator of the universe.† Trout takes interest in trying to figure out who in fact is the creator.

Martin Guerre

The book â€Å"Martin Guerre† written by Natalie Zemon Davis' is about a French peasant of the 16th century, who was at the core of an eminent case of masquerade.   Natalie Zemon Davis is a historian and an American feminist of early contemporary France. Her major interests are in cultural and social history particularly of those formerly disregarded by the historians. In her book she discusses about the peasant life because according to her the most striking think about peasant life in sixteenth century, France was that marriage was primarily an economic and business relationship. It seemed to be used simply to unite familial lands and provide continuity in the family. Even though most, if not the entire, would presume the lives of peasants are unimportant in the superior system of things, the admired tale of Martin Guerre gives details of workers or peasants creating important, life-altering verdicts founded on egotism. The individual existance of the peasants does make a distinction. The author Natalie Zemon Davis narrates the story of peasants take care of themselves and seldom do they permit others to get in the way with their own aims, ambitions and objectives. She tries to fill in the fissure of the narrative with her personal view and opinion; even though, her judgment at times opposes the contemporaries of the tale. Numerous sources utilized by Natalie Davis are reasonably sound; but, several other sources elevate queries of their own genuineness and deep feeling. The novelist also takes a cavernous look into the lives of the peasants to investigate what coerces them and what so fervently fuels their idiosyncratic desires. The book details the life of the peasants in not only one specific place, but also details the customs of numerous places such as Hendaye, Artigat, and the court at Rieux in a contrast/compare style. It builds a world of stairs where those on the lowest rung are always looking somewhere higher up, yet they are always able to keep a taut rein on their lives. The characters of this tale are brought to a startling realism and gives details of every possible thought and action that could have led them down the path that they chose, and even speculates on alternatives to the choice they made. The author shows the life of the real Martin Guerre as full of regret and disgust at things gone wrong. His wife, Bertrande de Rols, is expressed as a manipulator that is always weighing her options and scheming to rise ahead. Subsequently, there is Arnaud du Tilh; without his appearance, no story would have likely taken place because it took a man of his shrewdness and his love of vice to create such a fantastical plot. Despite the fact that Arnaud was â€Å"the man for whom [Bertrande] felt†¦a great and joyous passion† (Davis 1983), she couldn't stay contentedly with him. She was a very strong catholic who could not accept â€Å"the shadow of sin and danger which accompanied [Arnaud]†(Davis 1983), even though he made her happier than Martin ever could or would have. In an era where women were indeed oppressed in a male-dominated society, it is understandable that a woman like Bertrande would have feelings of anger towards her oppressors. It is certain that she feels anger and a kind of hatred towards Arnaud, saying that â€Å"[she] has not demanded his death, but now [she] must demand it† (Davis 1983). It is possible that Arnaud is ‘copping the brunt' of all of her hardships that came about after Martin left her. A person might think that Bertrand’s triumph would at last bestow her liberty and trustworthiness. On the contrary, she is given the opposed â€Å"harsh, solitary justice†. No one in actual fact cares that she was true, and no one tries to stop her at the time she goes away. If ethical impartiality had been attained, she (Bertrande) would not have been in the place where she ended up. Frances and Joseph Geis elucidate comprehensively the traditions of family and matrimony during the 16th century. In the middle Ages, the majority of the peasants did not have proper matrimonial vows performed in church. As an alternative, they promise (or vow) to each other to reside as ordinary and bylaw wife and husband. Ceremony was not compulsory because peasants did not possess land; they worked on the property of the aristocracy as occupant cultivators or farmers. Matrimonial customs transformed in the 16th   century due to the peasant's capability to possess property, due to which parents persevered on having further control over their progeny’s matrimonial options. â€Å"Love may do much, but money more.† This was a popular proverb among peasants in 16th century France. This quote characterizes peasant life in all aspects and the same has been described in the book. Though the world offered much to its citizens, the peasants always wanted more; they wanted more money, which would in turn, provide more power. Whatever is beneficial to them, they seek without regards as to the effects it would have on others. In this age of France, trade between villages and towns was bountiful. This emphasis put on business reveals the peasant motto â€Å"but money more†; many believed trading would bring them, greater riches and opportunity. Marriage was a major vessel used by peasants, by which they sought out power and wealth. One such example is the marriage of Bertrande de Rols and Martin Guerre. The Guerre's attempted to use their son, Martin, to make connections with a significant, prominent family in the society of Artigat. They hoped that this new bonding would help them make vital connections to a higher class of peasant. Although it was shunned by most in the Catholic Church and by attorneys consensual marriage was legal and only required the bride and groom to agree on it. It was usually eschewed because it did not give the families any voice in the matter. However, most marriages were arranged by the parents. The main purpose of the marriage was to produce children; love was not a factor. The more children (especially males) a family has, the greater fortune it will likely bring to the family. A childless marriage was grounds for a divorce at this time; without children, a marriage, in essence, has no purpose. Many people simply did not find that their present situation was going well. Many departed themselves from reality by joining the army (this was common due to the current war between France and Spain). Others did not take such a drastic step; they simply picked up everything they owned and moved to a new village to start a new life in hopes of better fortune. Around this time, as ideas moved about rather swiftly due to peasant migration, Protestantism arose to challenge the authority of Catholicism. Peasants broke into church buildings and smashed images of the saints and other artwork. Protestantism found its fuel in its central doctrines: such as scripture being open to individual interpretation. Peasants saw these doctrines as loopholes and alternatives to the harsh, Catholic teachings. The courts, at this time, were attempting to instill the public with more conservative decisions that would favor marriage to divorce and put an emphasis on the familial unit, especially the children; this they did in hopes of ending decisions based solely on self-interest. There are scenarios where execution is used as a form of punishment for adultery. Davis accentuates the generalities of medieval life in France and also provides particularities, such as the property of Pansette staying within his family instead of going to the king, as was the custom. A desire to attain one's own interests so eagerly is proven repeatedly by Davis as though she is obviously attempting to lead us in that direction by her outlook on this part of the past. BIBLIOGRAPHY Davis, Natalie, The Return of Martin Guerre, Harvard University Press, 1983, ISBN, 0 14 00,7593 3 Original Literary Source Lewis, Janet. Retour de Martin Guerre, Le      

Free Essays on Hemmingways Heroic Code

In many of Hemmingway’s novels, the main character of the story follows a set of rules or guidelines for conduct known as a heroic â€Å"code.† In this code, the following principal ideals are present, honor, courage, and endurance in a life filled with stress, misfortune, and pain. The hero’s world is often violent and disorderly, and this world of gets the best of the character in the end. In following the â€Å"code† the hero finds fulfillment and helps prove his manhood and self worth. These heroes are involved in a constant battle with not only themselves or another physical being but fate itself, which proves to overcome all eventually. In both of Hemmingway’s novels, â€Å"Old Man and the Sea† and â€Å"A Farewell to Arms,† the heroic figure of the story shows though fighting and overcoming a supreme ordeal in the end both face certain tragedy. Hemmingway’s â€Å"The Old Man and the Sea† is a story about an old Cuban fisherman, Santiago, who goes through the most difficult struggle of and for his life. In his small village, Santiago is the center of banter and pity among the other fisherman. Eighty-four days had past and he had not caught a fish but continued the extremely hard work of packing up and going out in the morning, spending the day on the water with limited food and drink then coming home packing up all his gear with nothing to show for it. The work involved in being a fisherman in this village is a lot for a young man let alone old Santiago. Also there were no rods or reels, each fish taken is caught on a hook at the end of a line, which rests in your hands. He had a young friend, Manolin, who was sent by his parents to work with other fishermen because of the old mans lack of success. One day Santiago planned to sail into deeper water hoping for better chances of catching a prized fish. Ea rly on he catches a small tuna and uses a fresh cut piece of flesh to bate one of his hooks. Now, deeper in the s... Free Essays on Hemmingway's Heroic Code Free Essays on Hemmingway's Heroic Code In many of Hemmingway’s novels, the main character of the story follows a set of rules or guidelines for conduct known as a heroic â€Å"code.† In this code, the following principal ideals are present, honor, courage, and endurance in a life filled with stress, misfortune, and pain. The hero’s world is often violent and disorderly, and this world of gets the best of the character in the end. In following the â€Å"code† the hero finds fulfillment and helps prove his manhood and self worth. These heroes are involved in a constant battle with not only themselves or another physical being but fate itself, which proves to overcome all eventually. In both of Hemmingway’s novels, â€Å"Old Man and the Sea† and â€Å"A Farewell to Arms,† the heroic figure of the story shows though fighting and overcoming a supreme ordeal in the end both face certain tragedy. Hemmingway’s â€Å"The Old Man and the Sea† is a story about an old Cuban fisherman, Santiago, who goes through the most difficult struggle of and for his life. In his small village, Santiago is the center of banter and pity among the other fisherman. Eighty-four days had past and he had not caught a fish but continued the extremely hard work of packing up and going out in the morning, spending the day on the water with limited food and drink then coming home packing up all his gear with nothing to show for it. The work involved in being a fisherman in this village is a lot for a young man let alone old Santiago. Also there were no rods or reels, each fish taken is caught on a hook at the end of a line, which rests in your hands. He had a young friend, Manolin, who was sent by his parents to work with other fishermen because of the old mans lack of success. One day Santiago planned to sail into deeper water hoping for better chances of catching a prized fish. Ea rly on he catches a small tuna and uses a fresh cut piece of flesh to bate one of his hooks. Now, deeper in the s...

Free sample - We at McDonalds. translation missing

We at McDonalds. We at McDonaldsIf you are trying to create a mob, you can just shout out and you will have a gathering in no minutes. But that is NOT a group in essence. A group is formed of likeminded individuals who are gathered on a same purpose and work on a systematic synchronization. But to form a group needs a comprehensive method or a system. In the year 1965, Bruce Tuckman gifted us with the model of group development in the typical Dr. Suess style. According to original system proposed by Tuckman, there were four stages to the group development process, as follows: a)  Ã‚  Ã‚  Ã‚  Ã‚   Forming – This is the stage where the group is just forming. Group members are getting introduced and coming to know each other. The shy members are not being favorable and the extravert members are asserting their leadership over the group. At this stage, the group is yet not a group and it still works on the psychology on an individual basis. b)  Ã‚  Ã‚  Ã‚  Ã‚   Storming – But the initial struggle to decide the hierarchy of dominance does not end in the previous stage. It continues on to the second stage known as ‘storming’. In this stage, a natural fight among who the leader will be and who the follower will be is decided, through extensive back and forth social momentum. c)  Ã‚  Ã‚  Ã‚  Ã‚   Norming – Now, let us say the social hierarchy is being set and we have a certain leader for us. This is the perfect time to set the norms, the objectives and policies of the group. This decides the basic structure and ideology of the group. At this stage, it is not about individual power but about establishing the group identity. This is highly susceptible to revert back to the Storming stage and that’s why communication is subtle and implicit most of the time. d)  Ã‚  Ã‚  Ã‚  Ã‚   Performing – Everything is determined at this moment and the group is supposed to head towards action now. With the stable internal structure and preset ideology and purpose, the group is all ready to take the plunge now. Even in McDonalds, we follow these same stages of group development. To start with the introduction, we are a group comprising of six members in our team. We work at the front end, which is catering food to the customers. Sometimes, if we have been contacted on a delivery at a certain place and time, and it is urgent, we take on that job as well. So, our job profile includes the food catering service mainly. In our group, the team members are supposed to be active during the work hours and that is why, we have chosen some young people for the group. The oldest member is twenty-nine years old and the youngest member is around nineteen years old. We are an efficient group of front-end workers and peering closely at the interaction sort of our group, it can be proclaimed that we are at the ‘performing’ stage of group development at this moment. The longest time was taken during the ‘norming’ stage. It was the time when group ideology, or identity, is being decided and instilling the vision and focus of the McDonalds can be somewhat hard to infuse into minds of the young people.   They had to understand that McDonalds is not just a burger company servicing people. It is important to understand that McDonalds is a people’s company first of all, and there goes more into the functioning of the company other than just producing burgers. This is basically instilled into every employee working for McDonalds - from the restaurant manager to the door attendant. And this is even more important for the food-catering end to understand and believe in. So, it can be easily said that our group has moved into the ‘performing’ stage and now the most crucial factor is to keep up the motivation and performance going.