English 102 - 5 Annotated bibligraphy - The immigration policy in Research Paper

English 102 - 5 Annotated bibligraphy - The immigration policy in Alberta Canada complete as soon as possible - Research Paper Example (Boyd, Vickers 3) There were a much lower number of women than men for the first twenty years of the 20th century as well. Interestingly the statistics utilized are relatively thorough allowing for a much better idea of population numbers. The core approach of the article is specifically the numbers, races, ethnicities and sexes of the immigrants that have come to Canada over the past 100 years. The authors did a good job of ensuring little to no racial or sexual bias and presented the facts as they are available to them. Ten visual aids were used including charts; these visual aids were well cited from verifiable information sources. Some of those sources were Statistics Canada and the International Migration Review. Statistics Canada is a part of the Canadian Census Bureau. Given the intent of the essay desired this would seem to be a positive benefit as a source for the paper. With numerous references as well as the statistical backing of the Canadian Census Bureau it remains a va lid option as a source for the essay. Annotated Bibliography 2- McIsaac, E. "Nation Building through Cities: A new deal for immigrant settlement in Canada." Caledon Institute of Social Policy ISBN 1-55382-043-6. (2003): 1-13. Web. 20 Mar 2011. ... The idea that immigration in this way does not add to a broader strategy and lastly that the effect of the new strategy would further exclude and marginalize new immigrants. (McIsaac 2) The author goes into detail explaining each concern and its effect on Canada as a result. Given the focus of the article in regards to one particular policy towards immigrants it does pose a potential problem for use. This problem is not a serious issue however, and used properly it will allow for a much more thorough paper specifically through its look at this new policy approach and the reaction of the general public to it. It will be beneficial to include alternative viewpoints or to use this paper only as an additional point of explanation during the paper itself. Other than the singularity of the premise within the paper it is a well written and cited paper specifically focused on immigration and immigration policy in Canada. Annotated Bibliography 3 – Alberta Government,. "Supporting immi grants and immigration to Alberta an Overview." Alberta Government (ND): 1-16. Web. 20 Mar 2011. http://www.employment.alberta.ca/documents/WIA/WIA-IM_framework_overview.pdf This paper was printed as an information piece from the Alberta, Canada government. They are using the print media to advertise Alberta, Canada to legal immigrants. A three pronged strategy initiated with the Alberta government includes increasing the skills and knowledge levels of Albertans. Additionally they wish to facilitate the mobility of labor in Canada as well as increase the number of immigrants coming to Canada. (Alberta Government 2) They feel that by filling the needed job roles with able individuals they can promote a stronger internal economy which will benefit the people as well. The core

Beer in Mesopotamia Essay Example for Free

Beer in Mesopotamia Essay The first origins of beer are unknown, but beer was a very important drink in Mesopotamia. Beer was shared with two straws as it was a symbol of hospitality and trust. This carries on today, not in the form people sharing a drink with straws, but common drinks are still offered from the same pot or same bottle. Beer also had religious purposes in Mesopotamia. The Egyptians believed that beer was accidently discovered by Osiris. He then passed on his knowledge to humans, which is why the Egyptians believe that it is a gift from God. This is why Beer was used as an offering during religious ceremonies, and still is. Beer may have also caused the switch from hunting and gathering to farming. After beer became more prominent as an important drink, many may have switched to farming, in order to farm grains. eer, with a lower alcohol content, was also very healthy (and often healthier then the contaminated water because it was boiled) which would sustain the farming lifestyle. After the first cities arose, beer became much more prevalent. The first forms of writing began to keep track of the amount of grains, textiles, and livestock and the world’s first recipe was the recipe of Beer. Later, beer began to be used as a form of currency. The workers who created the pyramids were even paid in beer. Lastly, bread and beer were symbols of good fortune and good luck. The Egyptians believed that the amount of bread and beer affected the afterlife. The term bread and bear was used to wish good fortune on to someone. This carried on today in the form of giving a toast before wishing someone good luck is very common.

The Gospel Of Matthew In Depth Analysis Religion Essay

The Gospel Of Matthew In Depth Analysis Religion Essay In my analysis of the Gospel of Matthew, I found out that it was written with a focus on the King and His Kingdom. Significantly, the concept of the Kingdom that comes from the Greek word ÃŽÂ ²ÃƒÅ½Ã‚ ±Ãƒ Ã†â€™ÃƒÅ½Ã‚ ¹ÃƒÅ½Ã‚ »ÃƒÅ½Ã‚ µÃƒÅ½Ã‚ ¯ÃƒÅ½Ã‚ ± appears 55 times in the Gospel of Matthew, 55/126=43.65%. Jesus clearly said that All authority in heaven and on earth has been given to me. (28:18). Likewise, the term kingdom of heaven transcends in the Gospel of Matthew by appearing at least 33 times. Interestingly, this phrase is found only in Matthew. In this sense, I believe that Matthew introduces the Christ and His Kingdom as the fulfillment of the messianic prophecies of the Old Testament. His approach to the way of salvation is a call to repentance for entry into the Kingdom, to a commitment of a person to the King as His follower. Jesus stated many will come from the east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven (Matt. 8:11). It becomes clear that Jesus not only moves the meaning of the Kingdom beyond the Jewish community, but He also moves the mission of the Kingdom beyond family ties. For instance, when Jesus emphasizes on whoever does the will of My Father lays the meaning of Kingdom membership open to other people than the Jewish community. Jesus took His disciples to Caesarea Philippi to ask the question, Who do men say that I am (16:13). In this context He stated that He would build His church in the world. Another idea is if we are to be participants in the kingdom of heaven, then we are to live by the rule of the King. a) The Lineage of the King Matthew uses language that relates the rule of Christ to peoples lives by mentioning the lineage of the King (1:1-17). The genealogy of Jesus is presented in three sections with fourteen periods for each. The summary marks off fourteen generations from Abraham to David, fourteen from David to the captivity, and fourteen from the captivity to the coming of Christ (1:17). Through this lineage God fulfills Hs promise to Abraham that in his seed, all the earth would be blessed and that the Messiah would come through the seed of Abraham. In addition, Matthew is showing Jesus as born of Mary and not begotten by Joseph (1:16). b) The Birth of the King The birth of the King is referred to in three ways. First, Matthew points out Jesus Christ as the Messiah (1:18). Second, Jesus is the Savior (1:21). Third, Jesus is Immanuel, meaning God with us (1:23). In verse 22 is a statement frequently used by Matthew: that is might be fulfilled which was spoken by the Lord through the prophet, sayingà ¢Ã¢â€š ¬Ã‚ ¦ Matthew selected a passage from Isaiah which states that the birth of the Messiah would come through a young woman, and that His name would be called Immanuel, God with us. Matthew quotes Isaiah as saying that the virgin will be with child, and will bring forth a Son (1:23). In Matthew, the word à Ã¢â€š ¬ÃƒÅ½Ã‚ ±Ãƒ Ã‚ ÃƒÅ½Ã‚ ¸ÃƒÅ½Ã‚ ­ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ¿Ãƒ Ã¢â‚¬Å¡ is interpreted as virgin. The birth of the Jesus through a virgin is the biblical affirmation that God actually became man (1:25), and that God entered the world in the person of Jesus (1:21). Matthew affirms that Jesus Christ was born of the Virgin Mary. He also affirms that He was conceived by the Holy Spirit (1:18), which means that in some miraculous way the Holy Spirit ushered the life of the eternal Christ into the body of Mary and here a person was conceived and born who is the true expression of God and the one expression of true man, Jesus. Matthew affirms that the birth of Jesus was confirmed by the angel of the Lord (1:20-21), and contextualized by the Scriptures (1:22-23). c) Johns Announcement of the King John the Baptist was upon the Jewish scene like a flaming voice from God. He came preaching in the wilderness of Judea, acclaimed by the people as a prophet of God (3:1). He saw himself as only a slave for the coming Messiah and as the voice to prepare the way (3:11). His ministry was respected and understood because people came from Jerusalem and from the total region to Johns ministry (3:5-6). His baptism was understood as a baptism of repentance (3:11). Matthew notes the character of John the Baptist as the forerunner of the Messiah. John was indeed a voice of transition from the old covenant to the new (1:11-14). John announced that the baptism with the Spirit and the baptism with fire as superior to his baptism with water (3:11). d) The Inauguration of the King Matthew describes the transition made from John the Baptist to the proclamation of the Messiah Himself. John had been the announcer of the coming of the King and His Kingdom (4:12-17). In this passage, Matthew describes the context and content of His ministry. The context is Galilee with Jesus moving from Nazareth to Capernaum by the sea (4:12-13). Not only did Jesus begin His ministry in a setting where many people might hear Him, but His move to Capernaum from Nazareth was a breaking of the ties with His home and community. The content of the Jesus message is stated in verse 17. Jesus preached the same message which John the Baptist had been announcing: Repent, for the Kingdom of heaven is at hand (4:17). The word preach is translated from the Greek word ÃŽÂ ºÃƒÅ½Ã‚ ·Ãƒ Ã‚ Ãƒ Ã‚ Ãƒ Ã†â€™Ãƒ Ã†â€™ÃƒÅ½Ã‚ µÃƒÅ½Ã‚ ¹ÃƒÅ½Ã‚ ½ that means the heralds proclamation. I believe that preaching is an announcement with both certainty and authority. Jesus proclaimed the gospel of the kingd om (9:35). Church A significant emphasis in the Gospel of Matthew is the church. In all of the Synoptic Gospels, the concept of church as ekklesia is found only in Matthew. It is clear that Matthew introduced the church as the fellowship of disciples who evidence the rule of Christ, or the reality of the Kingdom. In this sense, Jesus introduced the church in response to Peters confession, as the ultimate redemptive purpose of the Christ. It was when He introduced it that Jesus also told His disciples of His coming death and resurrection. It seems appropriate to affirm that Matthew expressed the acts of God in salvation history. The church is not parenthesis in salvation history as we wait for the coming Kingdom of God, but it is rather the activity of the Kingdom of God in the world. It is this Kingdom that penetrates all nations, Jew and Gentile, to extend the grace of God to all people. a) The Disciple Community I believe that Jesus strategy to establish His church was to develop a disciple community. He called a group of associates who would be with Him and learn from Him (4:13-21). Jesus began by calling Peter and Andrew (4:18). Matthew states that Jesus said to them, Follow me, and I will make you fishers of men (4:19). He was moving these men from their occupation as fishermen to recognize the vocation to be disciples. Jesus next called the two brothers, James and John, sons of Zebedee, from their occupation of fishing, asking them likewise to follow Him (4:21). At least the reference in Matthew tells us that upon Jesus call, they immediately followed Him (4:22). Jesus called disciples who would in turn disciple others. He called them to be fishers of men (4:19). Jesus called disciples and asked them to put Him and His will above all else (8:18-22). Another clear example was the calling of Matthew, the tax collector (9:9). His calling to be a disciple places the authority of Jesus over o ccupation. Matthew gives the list of the twelve disciples called by Jesus and gave them power over unclean spirits, cast them out, and heal sicknesses and diseases (10:1-4). b) Discipline in the Church Women God has created man and woman under His image. The writer of the Gospel of Matthew highlights the events when Jesus ministered to women throughout the Gospel. The word ÃŽÂ ³Ãƒ Ã¢â‚¬ ¦ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ · has two connotations. The first connotation of ÃŽÂ ³Ãƒ Ã¢â‚¬ ¦ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ · with the meaning woman in the singular form appears 9/49 in the Gospels representing the 18.36%. The second connotation of ÃŽÂ ³Ãƒ Ã¢â‚¬ ¦ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ · has to do with the term wife. This term appears 14/35 in the Gospels representing 40%. The last connotation of ÃŽÂ ³Ãƒ Ã¢â‚¬ ¦ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ · found in Matthew means women. The times that Matthew uses the term women in his gospel are 5/15 representing 33.33%. a) Jesus view on women The question that I have always had is: How did Jesus view women during His ministry? In my analysis of the Gospel of Matthew, I found several references that serve as evidences that Jesus had a clear perspective on women. In fact, prominence is given to four women who are named in the Messiahs lineage such as Tamar of whom Judah begot Perez and Zerah (1:3); Rahab who is spoken of as the harlot of Jericho in Joshua 2:1-7 (1:5); Ruth who was a Moabite (1:5); and Bathsheba the mother of Solomon, the woman whom David seduced, and whose husband Uriah he afterwards killed in an attempt to cover his sin (1:6). Jesus elevates the status of women by stating that the marriage commitment is binding for life and that the only exception is immorality, which has already broken covenant (5:31-32; 19:1-12). Jesus made no distinction between women and men even though He often addressed men, holding them accountable for their responsibilities. Miracles Jesus not only preached and taught. Matthew records that He healed all kinds of sicknesses and diseases among the people (4:23-25). His ministry was one of restoring people to wholeness. The man who preached radical change, who announced the Kingdom, was performing deeds of mercy. He healed and restored common people to wholeness and elevated them to a sense of worth. He restored their spiritual well being as He preached and their physical well being as He administered healing (4:24). Matthew concludes this section to show how popular the ministry of Jesus actually was (4:25). This description is an affirmation of Jesus popularity as a teacher. He attracted people from all over the land of Palestine to both learn from Him and to be healed by Him (4:24). Furthermore, Jesus touched persons at their point of need and from that point of need led them to the experience of faith. The ten miracles reported in chapter 8 and 9 express Christs authority over disease, over demons, over destructive forces of nature and over death. They were performed out of compassion and confirmed the authority of the Christ. a) Healing Diseases Jesus expressed His authority in miracles over illnesses and diseases. After Jesus came down from the mountain where He had delivered His sermon, Matthew says that great crowds followed Him and became witnesses to His deeds (8:1). Matthew inserts the story of the leper coming through the crowd and worshipping Jesus (8:2), and Jesus reached out, touched, and healed him (8:3-4). Then, the writer inserts the story of the centurion approaching to Jesus in humility and asking to heal his servant from paralysis (8:5-6). Without going to the mans home, Jesus simply said, Go your way and healed him that very moment (8:13). Jesus also healed Peters wife mother that suffered from fever (8:14-17). There is another miracle over paralysis in Matthew 9:1-8 that is more brief than that of either Mark or Luke, emphasizing on the teaching and meaning of Jesus acts. Later, Matthew shares three consecutive stories of miracles including the ruler of the synagogue, the woman with a hemorrhage, and the bl ind men (9:18-31). b) Casting Out Demons Matthew records the story of the demon-possessed. The Greek word ÃŽÂ ´ÃƒÅ½Ã‚ ±ÃƒÅ½Ã‚ ¹ÃƒÅ½Ã‚ ¼ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ¹ÃƒÅ½Ã‚ ¶Ãƒ Ã…’ÃŽÂ ¼ÃƒÅ½Ã‚ µÃƒÅ½Ã‚ ½ÃƒÅ½Ã‚ ¿ÃƒÅ½Ã‚ ¹ indicates the presence of demons inside of a person. Matthew states that Jesus cast out demons with a word (8:16). In another account, the story involves two men who were living among the tombs that presented signs of violence (8:28). The men were so fierce that people were afraid to pass near them. There is an indication that the two demon-possessed knew who Jesus was (8:29). Matthew records that the demons came out and went into the pigs and the pigs perished (8:32). Matthew gives us another testimony of Jesus casting out a demon in a mute man (9:32-33). c) Miracles Over Nature While crossing the Lake of Galilee a great storm swept down upon them. The Greek word à Ã†â€™ÃƒÅ½Ã‚ µÃƒÅ½Ã‚ ¹Ãƒ Ã†â€™ÃƒÅ½Ã‚ ¼Ãƒ ¡Ã‚ ½Ã‚ ¸Ãƒ Ã¢â‚¬Å¡ means earthquake emphasizing the violence of the storm (8:24). The disciple had great fear and awaked Jesus to cry, Save us, Lord; we are perishing! (8:25). Jesus first tested their fear, emphasizing their little faith (8:26). He recognized the faith they had, and He rebuked the storm (8:27). Discipleship The Sermon on the Mount is recorded in Matthew 5:1-7:29. Matthew presents Jesus as the Messiah of word and deed. The sermon, as recorded by Matthew, includes numerous passages that Jesus gave, recalled by Matthew under the guidance of the Holy Spirit to give us a presentation of the teachings of Jesus. The message was given primarily to His disciples, although doubtless the crowd listened as he introduced the sermon (5:1-2). In presenting this sermon, I believe that Jesus called for a change in the thinking of the disciples about the Kingdom of God. Jesus calls His disciples to be humble (5:3), living with repentant spirit (5:4), showing meekness (5:5), longing for God (5:6), mercy (5:7), purity (5:8), peace (5:9), and gladness (5:11). The calling of disciples was a central aspect of Jesus ministry. a) The Influence of Being a Disciple Jesus followed the beatitudes with two designations of the disciple: salt and light. I believe both designate a service beyond itself, and both are important in human experience. Jesus addresses them as characteristics of the people that live in His Kingdom. In my understanding, when Jesus says, You are the salt of the earth (5:13), it has to do with purity, preservation, and flavor. The disciple as the salt of the earth makes the earth more authentically as it should be. On the other hand, I understand that when Jesus says, You are the light of the world (5:14), it has to do with radiance, openness, and joy. What an incredible calling from Jesus to His disciples to be salt and light in the world. They obtain the light from the One who is the light of the world, Jesus. For this light to be seen we live openly in the midst of the world as His disciples witnessing His ruling and presence of His Kingdom. Jesus gives a clear reminder about the harvest. Sowing and reaping go on together. Jesus speaks on reaping the harvest of Gods acts in salvation. The message to His disciples is clear: the harvest is great, the laborers are few (9:37). With this in mind, Jesus commissions His disciples to have influence over the world (10:5-15). b) The Spirit of a Disciple Jesus introduces us to some of the more important ethical teachings in the New Testament. The first is the prohibition against killing (5:21). He teaches that anything that leads to killing is sin, and He calls His disciples to be free from anger and take the initiative of reconciliation (5:23-26). The second issue that Jesus addresses is about adultery and the importance of keeping the covenant of marriage (5:27-30). The sacredness of marriage is emphasized in the prohibition against divorce (5:31-32). Another teaching is that Jesus calls for honesty without the oath. In other words, the disciple is to be honest and trustworthy making the swearing of an oath unnecessary (5:33-37). In addition, the disciple is to live by the higher law of love and respond to the treatment he receives from others in a way that reflects the freedom and love of Christ (5:38-42). Jesus also teaches us on loving our enemies as an expression of Christ love (5:43-48). Not only that but He also calls to love on the very nature and practice of the Father (5:45). There is a remarkable teaching from Jesus to His disciples in regards to the relationship between disciple and master. A disciple learns and identifies with His teacher, and the servant is not over His master. Jesus calls them to continue to learn from Him, to continue to follow Him, to continue to serve Him (10:24-25). c) The Lifestyle of a Disciple Having called the disciple to be mature in love, Jesus then turned to the matter of the lifestyle that a disciple should have (6:1-7:29). The beauty of this prayer, called the Lords Prayer, has been the model prayer (6:9-13). In this sense, I believe that prayer is opening our lives to God. It is inviting Him to acts in our lives. Prayer is relational (6:9). For His Kingdom to come is the experience we can have of His full reign now (6:10). He always sustains us with provision (6:11). He forgives us of all of our sins so we can forgive our debtors (6:12). It is a prayer to deliver us from the evil thoughts and actions we have committed and are not according to Gods purposes (6:13). Jesus also teaches that fasting is not to be a ritual, done by the calendar, but it is a voluntary time of meditation, or drawing near to God (6:16-18). In Matthew 7:7-11 there is a threefold command to ask, seek, and knock. These three words Αà ¡Ã‚ ¼Ã‚ °Ãƒ Ã¢â‚¬Å¾ÃƒÅ½Ã‚ µÃƒ ¡Ã‚ ¿-à Ã¢â‚¬Å¾Ãƒ ŽÂ µ, ÃŽÂ ¶ÃƒÅ½Ã‚ ·Ãƒ Ã¢â‚¬Å¾ÃƒÅ½Ã‚ µÃƒ ¡Ã‚ ¿-à Ã¢â‚¬Å¾ÃƒÅ½Ã‚ µ, and ÃŽÂ ºÃƒ Ã‚ ÃƒÅ½Ã‚ ¿Ãƒ Ã‚ ÃƒÅ½Ã‚ µÃƒ Ã¢â‚¬Å¾ÃƒÅ½Ã‚ µ are present imperatives in the Greek, which means continuous action (7:7). Another important aspect that Jesus wants as our lifestyle is our attitude toward others (6:14-15). Also in chapter 18, Matthew shares some very searching words from Jesus on forgiveness (18:21-29). Jesus expects from his disciples to have clear goals in life. He said that where a mans treasure is, there his heart is. When ones goals are set on the eternal will of God, his values reflect the same (6:19-21). In fact, He states, no body can serve two masters (6:24). We should have clear that the disciple is to give undivided loyalty to the Master. On the other hand, I strongly believe that respect for others is an indication on our self-understanding. In this sense, Jesus asks His disciples to avoid prejudgment or prejudice from stereotyping people (7:1-6).

God Promises to Abraham Essay -- Religion, Genesis, Child Sacrifices

After going through the pain of childbirth, naming their babies, seeing their children grow up, and dreaming of their futures, filicide is usually far from the minds of most parents. The emotional ties that parents share with their children are hard to sever, yet in Genesis the culture was accepting of child sacrifices. The fear of the gods was stronger in ancient times, when science was lacking appropriate explanations, and so gods were believed to cause natural events. If the God from Genesis, who was much more powerful than any man and exponentially more vengeful, told parents to sacrifice their child, for the sake of their family (and the rest of the population for that matter), then the pious parents would sacrifice that child—even if the intent was not to kill, but to test worshipers. Modern culture frowns upon the act of filicide, and parallels Greek society’s view that child sacrifice was not an option. Yet, even in that society, Medea commits filicide with hardly any involvement of a Greek god or a seer. Medea willfully chooses to execute her offspring with prideful malice in response to her unfaithful husband in a disapproving society, while Abraham in Genesis piously follows his God and the social norms of his time by offering up his beloved child—and is saved from his loss because of his great faith. The audience of Medea would be repulsed with her selfish motives while Abraham (whose wife was barren for many years) would be praised for his immovable trust in God’s promises. God promises Abraham that He will â€Å"make your [Abraham’s] offspring as numerous as the stars of heaven and as the sand that is on the seashore† (Genesis 22:17). Abraham is married to Sarah who â€Å"was barren; she had no children† (11: 30). Ch... ...r own children—that was written by Euripides. The chorus, who signifies the common people and the women of Corinth, pleads with Medea to reconsider her choice after they name her â€Å"most unholy woman† for considering this act. They have only heard of â€Å"just one other woman/who dared to attack, to hurt her own children† and so supports that child-killing was not the norm (1323-24). Medea’s hamartia would have been her intense hubris and stubbornness that caused her to kill her children. The audience would not have felt as much sympathy to Medea as they would have given Abraham, the pious follower. Medea’s power struggle was not something the average citizen would have to deal with and the culture would not have been supportive. Abraham, however, was justified in his culture and did what he believed to be right, and so was rewarded by the salvation of his first born.

International Elements of Saddam Hussein’s Conflicted Iraq: Shifting Allies, Resolute Foes :: Essays Papers

International Elements of Saddam Hussein’s Conflicted Iraq: Shifting Allies, Resolute Foes The Iraqi state has undergone significant change since Saddam Hussein’s rise to power in 1979. As with most nations, global international relations have played a formative role in Iraqi decision-making, just as Hussein’s oft-presumptuous initiatives have affected other nations’ relationships with Iraq. It is widely acknowledged that Hussein has systematically violated the human rights of many Iraqi citizens. In this sense, the current U.N. and U.S. military pressure on Iraq has a viable humanitarian platform in addition to economic motives. However, as war looms progressively nearer, it is advisable to evaluate the efficacy of comparable past efforts in order to make prudent decisions for the future. In the pursuit of a more acute comprehension of Iraqi international relations, this paper traces the political history of modern-day Iraq with an emphasis on foreign relations as influenced by Saddam Hussein’s leadership. The modern Iraqi state had its beginnings as part of the massive Ottoman Empire. Iraq did not exist as a state under Ottoman rule; rather, where modern Iraq is now, there were three â€Å"vilayets,† the districts of Basra, Baghdad, and Mosul. Due to the sprawling nature of the Ottoman Empire, coupled with a somewhat tenuous conquest, the vilayets had a remarkable amount of administrative and economic autonomy. The three areas actually had less in common with each other than with other regions well through the middle of the nineteenth century. Basra had strong relations with the Gulf and India, Baghdad was a critical link for Syria and Iran, and Mosul was closely tied to Anatolia and Aleppo (Farouk-Sluglett & Sluglett, 2). However, the second half of the nineteenth century saw Istanbul taking a more passionate interest in exerting greater control over even its most inaccessible territories. Through an amalgam of new Ottoman laws and administrative arrangements, known as the â€Å"Tanzimat,† common reforms and practices were established for all three Iraqi vilayets. The Tanzimat had the predictable effect of increasing cross-wilayet homogeneity. Simultaneously, European commercial interest in the region was rising rapidly. Most notably, Great Britain’s commercial activity in the area skyrocketed during this period. The economic trajectory of the region responded in a gradual shift from the pattern of a subsistence economy toward an export-oriented economy, a trend that was not to be short-lived.

Ptlls Equality and Diversity.

Throughout this essay I will look at and discuss the issues of equality and diversity. I will also look at ways to promote inclusion with the learner, and how to meet their needs; I will provide evidence and give examples of this. ‘Each of your learners is an individual who should be treated as an equal and with respect’ Wilson, L. (2008. pg. 27) As a lecturer it is essential to show equality in the learning environment. A lecturer must always treat all learners equally and try not to show favouritism. All learners should treat each other with professional courtesy and respect due to learners themselves needing to feel safe in the environment and feel like they too are being treated with respect. Also, both learners from different backgrounds and with different personalities need to be accepted within the learning environment. It is also important that when displaying any posters or using any learning materials that you do not stereotype people and that it is free from inappropriate use of language that may cause offence . For example you would avoid using words like ‘manpower or ‘blackboard’ as this may offend a learner of certain race or gender in the class. ‘Teachers must know how to treat individual children; and there is great skill and subtlety in knowing when to confront or when to ignore certain behaviour’. Cullingford, C. (1995. Pg. 109) Diversity is to know and value the differences between individuals and ensuring they are not being excluded and participating within the classroom. You are then including everyone; this will then show good practice of inclusion. For example if you have a learner with special educational needs; to help the inclusion of that learner, a use of an LSA to help support that learner may be appropriate. The lecturer must have a positive attitude and have willing staff to be activity involved with the learners. As a lecturer you should set targets that suit the individual learner’s needs. Also, the learner should have a key person with who they can go to, for extra support. The lessons must be also be planned with flexibility to allow for all different types of learners you may have. As a lecturer you must meet the potential needs of your learner. For example, if you have a learner in a wheelchair then you need to adapt your lesson to suit. You could do this by ensuring that the learning environment has been customized to facilitate the needs of that learner; for example, a lower-ground classroom could be used. To summarise, it is very important that the lecturer and the learners treat each other equally and with respect. The lecturer must understand the individual’s needs and accommodate the learning environment to suit them in a way to promote inclusion. Therefore, all learners should be included and have the additional support when needed.

Characters in This Boy’s Life Essay

Each character in This Boy’s Life demonstrates the struggle to find a sense of identity.’ Discuss. Young people are most often guided by their parents and guardians of what they should or shouldn’t do. However, some unfortunate ones are left alone to find their own paths. In their search of making their own identity, some young people choose to fight against all obstacles to reach goals that will lead to a successful fortune, while some will walk an uneasy way and repeat themselves in the misery of self-destructiveness and self-sabotaging behaviors. In Tobias Wolff’s memoir This Boy’s Life, the author presents a life that is built up on continuous self-destructive decisions, making himself his own worst enemy and causing all kinds of situations which he hopes to change and evolve into a better self, only to once again find him fallen into the very trap set up by no one but himself. Some of Toby’s situations is due to his background. He was raised by a single divorced mother, Rosemary, and her failing to take a father’s place to become a powerful guardian to correct and care for Toby’s early mischievous ways. Rosemary is a victim of domestic violence herself. Jack and Rosemary are constantly on the move, which adds to this struggle. When they do settle down, they choose environments that are a disaster. Toby is placed with characters that work to break his self-confidence and pride, therefore making it impossible for Toby to really identify himself. Revision for Romeo and Juliet Year 10 English Exam Friday 8th June, 9.00am to 11.10am 2 hours writing time, with an additional 10 minutes reading time. Two Sections: Section A: Text Response Essay Section B: Persuasive Language Analysis REVISION FOR SECTION A Revise the key characters and key themes in Romeo and Juliet: Reread both the synopsis of the play and some of the most important scenes in the play.  Create a mindmap for each of the major themes: Love, Hate and Fate. Create brief character profiles for each of the major characters. Create (and try to memorise) a list of at least 20 key quotes. Revise how to write a text response essay. Complete a text response essay on a practice question. â€Å"Poor sacrifices of your enmity.† (V.iii.303) ‘Romeo and Juliet explores the consequences of blinding hatred.’ Discuss. ‘Romeo and Juliet: the greatest love story ever told’. What does Shakespeare’s play tell us about the nature and power of love? ‘Romeo and Juliet are both victims of fate, having little control over their destiny.’ Do you agree? Romeo and Juliet is a play more about hate than love. Discuss. REVISION FOR SECTION B Revise your knowledge of the key persuasive language techniques using your flash cards. Complete a practice persuasive language analysis task. (See me for a newspaper article.)