Gender Stereotypes Essay Example for Free

Gender Stereotypes Essay Gender stereotypes are type of generalized or oversimplified perceptions, impressions, images, or opinions about men and women (Santrock, 2007, p. 177) It is also the presumption that a certain behavior or trait belongs to certain gender and cannot be applied to the other. In short, gender stereotyping can also involve assigning a certain label to a particular gender. One of the most common gender stereotypes are the ones associated with feminine and masculine behaviors. For example, it is common for most people to perceive that males should always be aggressive and tough. In addition, generally, in emotional situations, men are expected to hold their own and not breakdown or cry. It is also a general perception that young males should always strive to be athletic and active in sports and play toys such as guns, cars, and weapons. On the other hand, there are also several female stereotypes. For example, females are generally perceived to be emotional and are the first ones affected during a dramatic situation. In other words, females are expected to be more sensitive than males. Moreover, females are also generally perceived to be always demure and reserved. Furthermore, sexism is the attitude or idea that one gender is less valuable or weaker than the other or that one gender is better and superior than the other (Santrock, 2007, p. 178). It generally has two forms: old-fashioned and modern sexism. Old fashioned sexism is the belief that there should be differential treatment between women and men because women are significantly inferior to men while modern sexism is the rejection of the belief that there is still antagonism and discrimination towards women and their rights (Santrock, 2007, p. 178). One example of old fashioned sexism is when a male employee has a problem of having a female supervisor or boss. On the other hand, an example of modern sexism is when a male lawyer denies that there is discrimination against women even after his law firm rejected a potential lawyer partner simply because she is a woman. References Santrock, J. W. (2007). Adolescence 12th edition. McGr

On Education and Human Nature Essay Example for Free

On Education and Human Nature Essay This paper is a brief discussion of the relationship between education and human nature as seen in two varying viewpoints – that of Callicles (in Plato’s Gorgias) and Protagoras. The author is of the belief that education, albeit necessary in the survival of man in the long run, is a construct that contradicts the nature of man insofar as it restricts certain aspects of an individual. Such an assertion is partly leaning towards Callicles’ view of man as a creature whose appetites, so to speak, have to be met by virtue of a natural law. This position, along with Protagoras’ view of the nature of education that it is essential in the cultivation of civic virtue – is key to the author’s argument that education is restricting. Callicles and Protagoras are similar in the sense that both are Sophists, with the slight distinction that the former is a student of Gorgias. Protagoras (outside of Plato’s dialogs) is known for his assertion that man is the measure of all things, and with that in mind it can be said that Callicles likewise adheres to that position, but with reservations – i. e. , the â€Å"better† man (discussions on definition aside) seems to be the measure of all things, not all men as they are. Aside from that, however, there is nothing more that links the two characters in Plato’s dialogs together. In fact, the views of the two thinkers with regard to the issue central to the discussion in this paper differ greatly. To begin, Callicles admonishes Socrates in their dialog for remaining to be a â€Å"student† of philosophy even as an adult. For Callicles, philosophy is not meant to be studied extensively nor lengthily; it is supposed to be indulged in by the youth, and only in moderation. He maintains that studying philosophy insofar as it is required by one’s education is acceptable; however, to still be engaged in philosophizing when one is already past the age of schooling is short of appalling since it causes one to deviate from leading a practical life. But what is this practical life that Callicles is in favor of? The answer to this question is implicit in the discourse that followed his expression of dislike towards Socrates’ way of life. Callicles purports that there is a natural justice in existence in the world that is being resisted, or even disregarded, by conventional justice. His notion of what is â€Å"just by nature† revolves around the idea that the â€Å"superior† amongst men is supposed to be a kind of usurper of property (if seen in a negative way) who – by virtue of his superiority – has the right to rule over the inferior of his kinsmen, and is entitled to a greater share in everything compared to lesser men. Such a concept, as seen in his exchange with Socrates, is completely in opposition to what is being forwarded in their society at the time – the idea that all men are essentially equal, and that what is just is for everyone to receive an equal share. This is the conventional justice Callicles is referring to. Socrates, in turn, and with his method of â€Å"acquiring knowledge† (Socratic method), manages to use his opponent’s argument against him. He began his argument with questions that asked for a clarification of definition – what is superior? Better? – and ended with the statement that with Callicles’ own words he managed to show that since many is superior to one, then rules of the many are superior; hence, these rules are rules of the better; hence, the rules of these â€Å"better† people are admirable by nature since they are superior; thus, natural justice is not at all in contradiction with conventional justice. As mentioned earlier, within the aforementioned exchange regarding natural and conventional justice lies Callicles’ perception of the practical life, or the kind of life an individual ought to lead. As with countless other thinkers, his argument is deeply rooted with the idea of happiness as the end to which man should direct his actions. What distinguishes him from Protagoras, though, is his assertion that happiness – and his concept of natural justice can be attained only by the man who will succumb to his appetites, or in his own words: â€Å"the man who’ll live correctly ought to allow his own appetites to get as large as possible and not restrain them†. As for what he termed as â€Å"contracts of men† – which are to be assumed as the laws that maintain order in the society – Callicles is of the opinion that since these go against the grain with which man is made, they are to be considered â€Å"worthless nonsense†. For his part, Socrates of course attempted to dissuade Callicles by means of his conventional method of discourse and by introducing the analogy of the two men with jars, to no avail. Protagoras’ main point in the discourse relevant to this paper is that virtue is teachable. In support of his assertion, he recalled the account of the creation of man in Greek mythology to Socrates. He recounted that all creatures of the earth are made by the gods out of fire and earth, and that prior to giving them life Epimetheus and Prometheus were tasked to facilitate the distribution of abilities to them. Epimetheus volunteered to do it himself, with Prometheus inspecting the result. Epimetheus balanced the distribution with regard to â€Å"nonreasoning animals†. As for the human race, they were left bare, in the broadest definition of the word. Prometheus saw the problem and solved it by stealing from Hephaestus and Athena wisdom in the practical arts and fire and gave them to man, which proved fatal for him in the end. It is important to note that wisdom in the practical arts is wisdom intended for survival. It did not include political wisdom – needed to be able to establish and maintain the order of a city as this is kept by Zeus. The result was catastrophic, as evidenced by the fact that later on Zeus sent Hermes to distribute justice and shame to all men for fear that the human race will be wiped out because of man’s inability to coexist in cities they founded to protect themselves from wild beasts that placed them in danger of annihilation. Political or civic virtue then – products of justice and temperance – became a divine law of which every man is knowledgeable, unlike other virtues that stem from other arts (such as architectural excellence). This myth was used by Protagoras to show that inherent in all men are the seeds of civic virtue that only need to be coaxed out with the aid of education and constant admonition from one’s elders (particularly parents). And since this is the case, all men are capable to be taught virtue, because all men are in possession of it. Protagoras made a second, this time stronger point to support his statement that virtue is teachable. He began his argument by saying that the difference between evils caused by natural processes and those resulting from the lack or absence of civic virtue is that the former elicits pity for the person in possession of such an evil. Contrary to that, when society is confronted with a person exhibiting the opposite of virtue – injustice, impiety, etc. – it is not pity that’s felt but anger. Protagoras maintains that this reaction is due to the fact that civic virtue is regarded as something that can be acquired through training, practice, and teaching. He pushes his position further by saying that reasonable punishment – administered to a person who has committed an act that goes against civic virtue – is undertaken as a deterrence, the implication of which is that virtue is and can be learned. To further support his claim, Protagoras went into a brief discussion of how virtue is taught to all men all their lives. As little children, he said, men are taught not only by their parents about civic virtue but also through the education they receive. From the literature they study to the songs they play, teachers are keen on inserting messages meant to teach them what is good and just. For Protagoras, it seems, education is not merely comprised of letters and literature. Music is likewise necessary, as well as sports. Music, as he said, makes people â€Å"gentler† – they become more â€Å"rhythmical and harmonious† with regard to their actions. And this is important because for him, â€Å"all of human life requires a high degree of rhythm and harmony†. As for sports, Protagoras mentions that parents â€Å"send their children to an athletic trainer so that they may have sound bodies in the service of their now fit minds†. Even after one’s formal schooling is over, education on the virtues does not stop. As Protagoras said: â€Å"When [the students] quit school, the city in turn compels them to learn the laws and to model their lives on them. They are not to act as they please. † He ended his side of the discussion with a rhetorical question of how anyone can wonder about virtue being teachable when it is given so much care and attention in man’s public and private life. It is crucial to analyze the discourse both thinkers had with Socrates, albeit briefly, to be able to shed light on the position of this paper that education is necessary but constricting. With regard to the nature of man, it is clear that there is a clear dividing line between the idea of Callicles and that of Protagoras. For the latter, what is good for man is that which is good for the society. In other words, there is no contradiction between natural and conventional justice relative to the nature of man and how he ought to live. For the former, man is essentially a being meant to be governed by his appetites, or desires. The conflict lies in the fact that conventional justice dictates that there be a certain level of order maintained in a society, order which will only come about through the citizens’ willingness to subject themselves to laws that promote equality and peaceful co-existence. For Callicles, such laws are human constructs, designed to restrain his idea of a superior man, and as such should not be observed. The author will go one step further and say that although there is no direct discussion on education in Callicles’ discourse with Socrates, it is clear that since education is a human construct, he sees it as but another shackle his superior man has to bear. Despite the fact that Protagoras is amenable to education – as it teaches civic virtue – there is a single line in the discourse that implies a completely different attitude. Protagoras told Socrates that when a man’s formal education is over, he is still forced to learn the laws and live by them, and that he is not to act as he pleases. This goes to show that despite the eagerness of his version of man to live a life of civic virtue, part of him still needs to be shackled by laws. It is these deductions – from both thinkers – that led the author to believe that inherent in every person is a part that yearns for unbridled freedom and power. Education is an institution that strives to inculcate in man the characteristics needed for him to be able to lead a peaceful life in a society – characteristics that lean towards suppressing one’s desires and call for a sort of balance between fulfilling one’s wants and respecting those of others. Despite the restrictive nature of education, the author believes that it is still a necessary burden people have to bear. Gone are the days when man kept to himself, when he foraged for food and did not maintain a life of permanence in any one place. With the evolution of man came the need for permanence, and with that co-existence with other men. It may be true that at the core of every man is a selfish desire for power – to have everything and more. But if all men were to be allowed to act according to their whims, the stories of old – where Zeus feared that the human race might be annihilated because of man’s inability to restrain his need for power – may come true after all. Survival today does not only entail meeting one’s basic needs. It is also about respecting other men, if one were to be anthropocentric about it. And this – along with other things that will aid the human race to persist for the next millennia can only be reinforced by education.

Theories of myth

Theories of myth Mythology involves sociological or even philosophical the studying of myths. Myths involve characters such as supernatural heroes or gods. Within sacred stories, the characters involved are priests and rulers. Myths have been used extensively in explanation of the world formation and establishment process of taboos, customs and institutions (Csapo, 2005). Scholars have been trying to explain myths in the past decades using theories. Claims by Euhemerism theory have demonstrated myths to be fuzzy accounts of authentic or real historical events. According to Csapo (2005), explanations show that storytellers carry out repeated elaborations upon historical measures. Such repetitions made the myth figures to gain the position of gods. For example, a wind-god development emanating from a kingly historical account, teaching his followers on wind-interpretation and use of sails. Prodicus and Herodotus made such claims in the 5th century BC. The origin of this theorys name is from the 320 BC novelist called Euhemerus. This novelist made claims of the Greek gods evolving from legends humans. Explanations of allegory theory suggest that myths started as allegories. For example, in relation to one theory myths started as natural phenomena allegories. For instance, historically representation of Apollo was fire while Poseidon represented water, among others. Another theory explains that myths started as allegories of spiritual or philosophical concepts. For example, Athena represented wise judgment, while Aphrodite represented desire. Sanskritist Max Muller in 19th century believed that myths originated from nature, but came to be literally interpreted gradually. For example, poetry described a sea to be raging and literally this was taken to interpret the sea as a raging god. Personification theory as explained by some scholars, myths originated from personification of forces and objects which are inanimate. In their regard, these scholars observed people of ancient days worshipped natural phenomena such as air, fire. With time this described the natural phenomena as gods. For example, mythopoeic thought described ancients to observe things as persons but not as mere objects. Thereby, they described events of nature to be actions of natural gods, hence myths evolution. Cosmogonic or creation myths relates to supernatural stories giving explanations to humanity, life, earth or universe existence (Csapo, 2005). Generally, myths tend to broadly share the same themes. Myths commonly involve fractioning of worldly things from primordial chaos. Such aspects include father and mother separation gods or emergence of land from an infinite and from timeless ocean Among the Finnish, people believed that the world was made from a broken egg. Descriptions reveal that a bird was flying over the sea as it searched for a place set-up her nest and lay eggs. The birds search was futile everywhere. The only thing in existence was water. After that, the bird identified the 1st dry place to some it was a boat, others it was an island, and others a floating body such as a wizard. However, the dry place was unstable to set-up a nest hence a large wave broke those eggs, their parts being spread all around. Upper part of the egg formed the sky, yolk formed the sun and lower egg parts formed the earth. The first human being was vainamoinem born to air maiden Ilmatar impregnated by the sea. Vainamoinem gave orders for trees plantation and initiated the human culture. This myth relates to the allegory theory which explains representations of natural phenomena (Csapo, 2005). Upper part of the egg in this myth represents the sky yolk represents the sun while the lower part represents the earth. The allegories here are the sun, the sky and the earth. On the other hand, among the Hindu, universe existence is governed by Trimurti of brahma. Brahma is the creator Vishnu is the sustainer while shiva is the destroyer. The first Avatar generated from water. Hindus believe universe creation originated from the word Aum. The word stands for the sacred sound uttered by every person during birth. Their belief states that creation cycle has no beginning, neither preservation nor destruction. A Brahmas day takes 4.32billion years and the night too. Their belief is that nights and days follow in cycles. To them time is represented as Kala. This Hindu myth relates to the euhemerism theory where people try to explain the existence of natural phenomena (Csapo, 2005). The Hindus have applied the historic events, explaining each occurrence with natural phenomena. As this myth continues to be told repetitively, the myth figures have developed to take the positions of gods. In this reference, the Hindus god is Brahma emanating from Hindus accounts t o historical events, explaining where the universe originated from. In conclusion, as drawn the discussion, I believe that myths have been associated with several purposes. Myths are believed to shape or establish behavior models. Figures of myth are normally sacred hence positioning them playing the role models on humans. Similarly, myths uphold current social institutions and structures. Myths serve the purpose of justifying social customs in claims that sacred beings established them. Additionally, myths act as a good source of entertainment and also providing human beings with experiences which are religious in nature. Myths unraveling repetitions detaches people from modernity to mythical era presenting them nearer to the Devine. For example, a society can reenact healings done by gods in ancient days in order to heal an individual in the present. References Csapo, E. (2005). Theories of mythology. London, UK: Wiley-Blackwell Publishers.

Introduction to Sikhism

Introduction to Sikhism Among all the religion found in the world, Sikhism is the youngest religion and is about 500 years old. This religion today has over 27 million people worldwide and is the worlds fifth largest religion. Sikhism was founded by the first Guru of the Sikhs, Siri GuruNanalDevJi. The following nine Gurus that succeeded the first Guru nurtured and developed his ideas and teachings. The tenth guru whom is also the last Guru of the Sikh, Sri Guru Granth SahibJi, brought to an end to the line of human Gurus and is installed as the permanent Guru of the Sikhs. The Holy Scriptures which included the writings of the Ten Gurus and their disciples only talks about one almighty god, WAHEGURU. The Sikhs do not believe in anything else, but their one and only god. However, the Sikhs have accepted that there are lots of names of God. Sikhs are taught to remain a free life and respect all religions. The homeland of Sikhs is Khalistan and it means land of pure people. Currently it is under the rule of the Indian government. The Sikhs rebelled in 1984 to get independence from the Indian government to get freedom and a separate country. To stop the freedom movement, the Indian government mobilizes the army to attack Darbar Sahib, the holiest shrine of Sikhs under an operation called Operation Blue Star. The freedom movement is still active and the Sikhs are struggling to get the free country Khalistan. 1.0 History In Sikhism history, Women are considered low in society and were treated as a servant and nothing more than an entertainer. There were also considered as seducers and distraction of spiritual path, treated badly among men and women. Besides that, in marriage, the man is allow to remarry to another women and the women was not allowed to remarry and if they do, they rather burn themselves on her husbands funeral (Sati) as low rankings do not deserve another man and only one. Also, child marriage is quite popular that time. Child marriage means children were force to marry their chosen fiancà ©e from the age of thirteen or so. Furthermore, women are not allowed to carry their family names and that causes the father of the family to throw baby girls into the streets. However, everything changed during 1469-1708, when one of the ten gurus, Guru Nanak came here to the rescue. This happens when he found out that, many women is worthy equally on man. Thus, Guru Nanak plans to declare women are equal to man. Of course men disagree with this and therefore, Guru Nanak spoke wise words to settle them down, one of this hymns are: From woman, man is born; within woman, man is conceived; to woman he is engaged and married. Woman becomes his friend; through woman, the future generations come. When his woman dies, he seeks another woman; to woman he is bound. So why call her bad? From her, kings are born. From woman, woman is born; without woman, there would be no one at all. O Nanak, only the True Lord is without a woman. That mouth which praises the Lord continually is blessed and beautiful. O Nanak, those faces shall be radiant in the Court of the True Lord. Although, Guru Nanak words are logical and fair, the society only realized this after the guru passed away. Although he sacrifices his life, his effort was not wasted and thanks to his effort, women nowadays stand equally to men and were given opportunity to do the impossible from the past. Nowadays, many women participate in work, education even at the battlefield. 2.0 The 10 Gurus Guru Nanak Dev Ji Guru Nanak Dev Ji, the first Sikh guru, was born in 1469 in Talwandi. Guru Ji was always ready to help the poor and he served food to them. In fact, Guru Ji often invited the needy and the poor into his house. Guru Nanak Dev Ji took four long journeys. On these journeys, Guru Ji got many followers and was able to relate his message to many people. When Guru Ji left this world at the age of 70, in 1539, he had laid down the foundations for a great religion. (Guru Nanak Dev Ji also taught us that there is one God and he is the Truth and Ultimate Reality. God has created the universe and he is everywhere.) Siri Guru Angad Dev Ji Guru Angad was born in 1504 A.D. at Sarai Matta in Ferozepur district of the Punjab (India). Before becoming the Guru, his name was Lehna. When guru Angad Dev ji left this world, His soul crane-like flew crying in the midair for his Beloved that had passed the limit of the sky.   Months elapsed, and no one knew where Guru Angad of the people was. (Like Guru Nanak, Guru Angad and the subsequent Gurus selected and appointed their successors by completely satisfying themselves about their mystic fitness and capacity to discharge the responsibilities of the mission.) Siri Guru Amardas Ji Guru Amar Das was born in 1479 at Basarke village in Amritsar District. He is the disciple of Guru Angad Dev Ji that who the second guru in Sikhism is. Guru Amar Das purchased some land in Goindwal and laid the foundation of a Bawli (a well with descending steps) in 1559. Guru Amar Das proclaimed, Gods summons had come.   Let there be no mourning when I have gone. Sing Gods praises, read Gurbani, hear Gurbani and obey Gods will.   In 1574, Guru Amar Das left for his heavenly abode and the spirit blended with the Master spirit. (Guru Amar Das to believe that all persons, high or low, rich or poor, Brahmans or Sudras, king or the commoner, and Hindus or Muslims, must sit in the same row as equals to dine in the Gurus langar.) Siri Guru Ramdas Ji Guru Ramdas was born in Lahore into a Sodhi Khatri family residing in Mohalla Chuna Mandi in 1534A.D. Guru Ram Das acquired land falling in tung, Gumlata and Sultan Wind villages in 1574 A.D. and started the digging of the tank. Guru Amar Das installed him as Guru in 1574 A.D. Guru Ram Das left his old headquarters at Goindwal.   After a few days He left this world in 1581.   (Guru Ram Das started the digging work near Dukh Bhanjni Beri and the digging of   the tank was taken up in 1586 A.D.) Siri Guru Arjan Dev Ji Guru Arjan was born in Goindwal, a small town in Amritsar district, in 1563. Guru Arjan Dev built another great temple some twelve miles away from Amritsar and called it Taran Taaran; otherwise Guru Arjan Dev was that interested people were passing compositions of their own as those of the Masters. But The Fifth and the Sixth Gurus had done nothing beyond the extension and development of the foundations laid and the organisation built by Guru Nanak. Guru Har Gobin(1595-1644) -Justice Guru Har Gobin, the son of Guru Arjan Dev ji, was the sixth of the ten Gurus of Sikhism. He was merely 11 years old when his father was matryed after being jailed, tortured while under arrest by Jehangirs orders. At the time of installation of Gurus, he asked Bapa Buddha ji to discard the tradition of donning with him with the Seli of Guru Nanak, instead, to be donned with 2 swords, explaining signified his Miri Piri(Temporal power Spiritual power). Without mixing religion with politic, his Purpose was to take up the cause of exploited and defend against the oppression of rules. He was the first of the Gurus who took up arms to defend the faith. He also introduced martial arts and weapon training and create a standing military force for the defense. Built the Akal Takhat(the first Takhat in the history) in 1608 , this Takhat seated with all the regal adornments of a Mugal or Hiddun Ruler. In here where he listened to the woes and complaints of people and issue edicts. Guru Har Rai(1644-1661)-Mercy Guru Har Rai was a man of peace, but he never disbanded sikh warriors (sainted soldier) but to continue the military traditions started by his grandfather Guru Har Gobind ji. He kept 2200 mounted soldiers at all times However, he never indulge himself in any political and armed controversy . Gurus son, Ram Rai, distorted Bani in front of Mughak Emperor Auzangzeb, he then decided to make his other son Guru at the age of only 5 age. Guru Har Kishran(1661-1664)- Purity Guru Har Krishan was the youngest Gurus because he was installed as a Guru at his age of 5 years, when his father Guru Har Rai nominated him instead of his elder son, Ram Rai. Auranzeb summoned him to Delphi after receive the complaint against him from Ram Rai. Guru Har Khrishan went Delphi even though He was instructed publicly by his father never meet Auranzeb personally. When reach Delphi, Har Khrishan and his party were the guest of Raja Jai Singh, lot of Sikh devotee flocked to see the Guru. A smallpox Epidemic was raging in Delphi. He devoted his life for serving and healing people who suffer smallpox epidemic which result in many deaths in Delphi. The young Guru also began to attend the sufferers irrespective of cast and creed. Particularly, the local Muslim was much impressed with purely humanitarian deeds of this Guru Sahib, stop disturbing him and nicknamed him Bala Pir(Child Prophet). However, coming contact with many people every day, he too infected and taken seriously ill. He died at only age of eight. Guru Tegh Bahadur(1665-1675)-Tranquility Guru Tegh Bahadur was the eighth of the ten Gurus. He was the fifth and the youngest son of Guru Har Gobin. He was famous for built the city called Anandpur Sahib. He traveled extensively throughout India. He sacrificed his own life, facing down the Emperor Aurangzeb on behalf of the Kashmiri Hindus, ending Aurangzeb s threat to them choosing to convert to islam or to be executed. He also contributed 115 hymns to the Sri Guru Grant Sahib. He was a firm believer in the right of people to the freedom of worship. This had caused that he faced martyrdom for the defense of the down-trodden Hindus. So pathetic was the torture of Guru Tegh Bahadur that his Body had to be cremated clandestinely at Delphi while his severed head was secretly taken four hundred kilometers away to Anandpur Sahib for cremation. This is just because he refuse to convert to Islam a threatened forced conversion of the Hindus of Kashmir was thwarted. Guru Gobin Singh (1675-1708)-Royal Courage Guru Gobin Singh was the tenth and the last of the ten human form of guru. He became guru after martyrdom of his father Guru Tegh Bahadur at the age of 9. His teachings are very scientific and most suitable for all times. Unlike other prophets, he called himself a slave or a servant of god, and, he called all the people the sons of God sharing His Kingdom equally. Guru Gobin Singh lived peacefully at Anandpur for his earlier life, practicing arms and exercises to complete his training as a soldier. He was good at Writing composition as well. He studied Persian and Sanskrit and engaged 52 poets to translate the Hindu Epics. He use what he had learned to translate stories of ancient heroes into Punjabi in order to create martial spirit among Sikh.He created the Khalsa in 1699, changing the Sikhs into a saint-soldier order with special symbols and sacraments for protecting themselves. He gave the Sikhs the name Singh (lion) or Kaur (princess). Guru lost his family(father, mother and four sons) during the battles with Mughal Tyranny.He then wrote a letter(the Zafarnama) to Aurangzeb, in which he indicted the Grand Mughal with his treachery and godliness after the attacking against the guru and Sikhs were called off.Aurangzeb died after read the letter. The rightful heir of Mughal Throne Sought the Gurus help in winning his kingdom. A sneak attack of the Pathan assasins of Wasir Khan who inflicted the wound which cause the Gurus death. 3.0 Symbol of Sikh The Khanda the Sikh symbol The Khanda is the main Sikh symbol. The  Khanda  has been interpreted symbolically in many ways. One is:The Sikh emblem, Khanda, contains a ring of steel representing the Unity of God, a two. It is composed of four items, all traditional Sikh weapons: A vertical double edged sword with a broad blade, also called a Khanda. Two curved swords, called kirpans. They are called miri and piri, after the names given to his personal kirpans by Guru Hargobind. A ring called a chakker (aka chakram). It is a very effective weapon, with a range of up to 50 meters (165 feet). This has been popularized in North America by the television series  Xena the Warrior Princess. Edged sword symbolizing Gods concern for truth and justice, and two crossed swords curved around the outside to signify Gods spiritual power.  4 Kesa (long hair, which is never cut). Baptised  Sikhs  are bound to wear the  Five Ks  (in Punjabi known as  paà ±j kakkÄâ€Å"  or  paà ±j kakÄ r), or articles of faith, at all times. The tenth guru, Gobind Singh, ordered these Five Ks to be worn so that a Sikh could actively use them to make a difference to their own and to others spirituality. The 5 items are:  kÄâ€Å"s  (uncut hair),  kaà ¡Ã‚ ¹Ã¢â‚¬ ¦ghÄ Ãƒâ€šÃ‚  (small comb),  kaà ¡Ã‚ ¹Ã¢â‚¬ ºÃƒâ€žÃ‚ Ãƒâ€šÃ‚  (circular iron bracelet),  kirpÄ n(dagger), and  kacchÄ Ãƒâ€šÃ‚  (special undergarment). The Five Ks have both practical and symbolic purposes.[45] Kacha (short pants) In  Sikhism,  Kesh  (sometimes  Kes) is the practice of allowing ones hair to grow naturally as a symbol of respect for the perfection of Gods creation. The practice is one of the  Five Ks, the outward symbols ordered byGuru Gobind Singh  in  1699  as a means to profess the  Sikh  faith. The hair is combed twice daily with a  Kanga, another of the Five Ks, and tied into a simple knot known as a  Joora, or  Rishi knot. This knot of hair is usually held in place with the Kanga and covered by a  turban. Kangah (comb) The  Sikhs  were commanded by  Guru Gobind Singh  at the  Baisakhi  Amrit Sanchar  in  1699  to wear asmall comb  called a Kanga at all times. Kanga must be worn by all baptised  Sikhs  (Khalsa), after a mandatory religious commandment given by  Guru Gobind Singh  (the tenth Guru of Sikhism)  in  AD 1699. This was one of five articles of faith, collectively called  Kakars  that form the external visible symbols to clearly and outwardly display ones commitment and dedication to the order (Hukam) of the tenth master and become a member of  Khalsa. The Khalsa is the Saint-Soldier of Guru Gobind Singh who stated the following:  He does not recognize anyone else except One Lord, not even the bestowal of charities, performance of merciful acts, austerities and restraint on pilgrim-stations; the perfect light of the Lord illuminates his heart, then cons ider him as the immaculate Khalsa.(Guru Gobind Singh in the Dasam Granth page 1350) Kara (metal bracelet) The kara is to constantly remind the Sikh disciple to do Gods work with the hands, keeping with the  advice given by the Guru. As the Sikhs  holy text  the  Guru Granth Sahib  says In the tenth month, you were made into a human being, O my merchant friend, and you were given your allotted time to perform good deeds.[2]  Similarly, Bhagat  Kabir  reminds the Sikh to always keep ones consciousness with  God: With your hands and feet, do all your work, but let your consciousness remain with the Immaculate Lord.[3] In India, warrior Sikhs are still seen wearing several karas of large sizes, designed to be used as a weapon in hand to hand combat. Kachchhera Kachchhera  (Punjabi:à  Ã‚ ¨Ã¢â‚¬ ¢Ãƒ  Ã‚ ¨Ã¢â‚¬ ºÃƒ  Ã‚ ©Ã‹â€ Ãƒ  Ã‚ ¨Ã‚ °Ãƒ  Ã‚ ¨Ã‚ ¾) or  Kachchha  (Punjabi:à  Ã‚ ¨Ã¢â‚¬ ¢Ãƒ  Ã‚ ¨Ã¢â‚¬ ºÃƒ  Ã‚ ¨Ã‚ ¾) are specially designed short,  shalwar  (pant-like), loose  undergarments  with a tie-knot (nara =  drawstring) worn by  baptized  Sikhs. It is one of the five  Sikh  articles of faith, called the  Five Ks (à  Ã‚ ¨Ã‚ ªÃƒ  Ã‚ ¨Ã¢â‚¬Å¡Ãƒ  Ã‚ ¨Ã…“ à  Ã‚ ¨Ã¢â‚¬ ¢Ãƒ  Ã‚ ©Ã‚ Ãƒ  Ã‚ ¨Ã¢â‚¬ ¢Ãƒ  Ã‚ ¨Ã‚ ¾Ãƒ  Ã‚ ¨Ã‚ °), and was given as a gift of love by  Guru Gobind Singh  at the  Baisakhi  Amrit Sanchar  in  1699. Kachaera have been worn by baptizedSikhs  (Khalsa) since a mandatory religious commandment given by  Guru Gobind Singh  (the tenth Guru of Sikhism)  in  AD 1699. Both male and female Sikhs wear similar undergarments. This is one of five articles of faith-collectively called Kakkars-that form the external, visible symbols clearly and outwardly displaying ones commitment and dedication to the order (Hukam) of the tenth master. Kirpan (a ceremonial dagger) The  Kirpan  (English pronunciation:  /kÉ ªÃƒâ€°Ã¢â€ž ¢rˈpÉ‘Ë n/;  Punjabi:  Ãƒ  Ã‚ ¨Ã¢â‚¬ ¢Ãƒ  Ã‚ ¨Ã‚ ¿Ãƒ  Ã‚ ¨Ã‚ °Ãƒ  Ã‚ ¨Ã‚ ªÃƒ  Ã‚ ¨Ã‚ ¾Ãƒ  Ã‚ ¨Ã‚ ¨Ãƒâ€šÃ‚  kirpÄ n) is a sword or dagger carried by many  Sikhs. According to a mandatory religious commandment given by  Guru Gobind Singh  (the tenth Guru of Sikhism)  at the  Baisakhi  Amrit Sanchar  (a holy religious ceremony that formally baptizes a Sikh) in  CE 1699, all baptised  Sikhs  (Khalsa) must wear a kirpan at all times. Prohibitions of Sikhism Cutting hair Cutting hair is strictly forbidden in Sikhism. Sikhs are required to keep unshorn hair. This is because Sikhs believe that long hair as a beautiful part of their bodies. Besides that, Sikhs must always wash their hair due to maintain cleanliness. Without wear turban For Sikhs people, they must wear the turban no matter is male or female. This is because this religion was founded over 500 years ago, only wealthy men wore turbans as a sign of status and many kings wore turbans. Since Sikhs have believed in the equality of all people since the creation of their religion, all Sikhs wear the turban as a sign of equality. Cannot consume intoxication Sikhs cannot consume alcohol, drugs, tobacco is not allowed due to alcohol can slow down nervous system that causes damaging their ability to respond appropriately. Adultery Sikhs must faithful and loves each other and try to reduce conflict among each other even though are different cultures or races. Eating meat Sikhs cannot eat meat because the meat is offered to God only. Therefore, Sikhs must consume vegetarian. Besides that, they strictly prohibited from eating meat killed in a ritualistic manner. Sikh Festivals Birthday of Guru Nanak Dev Ji Guru Nanak Dev Ji is the founder of Sikhism; celebrate on November 24 every year. Before his birthday, Akhand Path which is read Guru Granth Sahib in 48 hour non-stop that held in Gurdwara (Sikhs temple). On that day, the program or activity is begins early in the morning about 4 am. In this program, they would sing the Asa-di-Var (morning hymns) and hymns from the Sikh scriptures followed by Katha (expositon of scripture) and lectures and recitation of poems in the praise of Guru. Then, celebration will until about 1 to 2 pm. Lohri Lohri is Punjabi winter harvest festival acts as a Hindu winter celebration which is celebrates on January 13. In the morning on Lohri day, children will go from door to door singing and demanding Lohri loot such as seeds, peanuts, jiggery, or sweets and so on. Vaisakhi Vaisakhi known as Baisakhi is an ancient harvest festival in Punjab region which marks beginning of new solar year. Vaisakhi is celebrated on April 13. Baisakhi is a  Sikh  religious festival.  It falls on the first day of the  Baisakh  month in the solarNanakshahi calendar, which corresponds to April 13 in the  Gregorian calendar. Diwali Sikhs also celebrate Diwali popularly known as Festival of Lights. It is an important 5-day festival in Hinduism,  Sikhism  and  Jainism, celebrate between mid-October and mid-November. The name of Diwali which translate into row of lamps that involves the lighting of small clay lamps (diyas) filled with oil to signify the triumph of good over evil. The Skih Ceremonies All the Sikh Ceremonies like birth, baptism, marriage and death are held in simple, inexpensive and religious manner. The presence of holy Guru Granth Sahib is very important to every ceremony performance. And of course, singing of hymns, Ardas or a formal prayer cannot be excluded in the ceremonies. Other than that, Hukamnama, a random reading from the Guru Granth Sahib is also presented as the oder of the day. Every guest will be given Karah Parshad, some sacred pudding made from flour, butter, sugar and water as well as langar. Sikhs no longer seek blessing from god and renew the spirit of devotion and service. Besides that, some major Sikh Ceremonies must be held in certain time, Naam Karan (Naming Ceremony), Dastar Bandi, Marriage Ceremony, Amrit Sanchar (Baptism) and Funeral/Death Ceremony. Naam Karan (Naming Ceremony) Khanda Mool MantraNaming Ceremony, an important ceremony held after a child is born. This happens when the child and the mother are in good health, they will go to the Gurdwara with their family, relatives and friends for the naming ceremony. The Granthi or the senior member of the congregation stirs water and sugar crystals in a bowl with a Khanda placed in front of the Guru Granth Sahib while reading the Mool Mantra (the basic belief of the Sikhs and it begins the Sri Guru Granth Sahib) and the first five verses of the Japji Sahib. The holy water is mainly dedicated for the child, but just a few drops are given to the child, the remaining is given to the mother. Finally, hymns are recited to bless the child. Dastar Bandi This is a very important event when a Sikh boy is ready to start tying the turban. The Granthi will explain why the turban is needed to be tied on the head. Amrit Sanchar (Baptism) Baptism brings the best or worst to the Sikhs, it can help the Sikhs in life if the Baptism is done in a proper and complete manner. This is the initiation ceremony for the Sikhs to become a true Khalsa (purified or chosen one). It is something like Christian at confirmation acquires full membership of the Sikh brotherhood. As the ceremony culminates in the drinking of  Amrit (specially prepared sweet Holy water) so the term Amrit-dhari Sikh is often used. However, a Sikh should only take Amrit when he or she is mature enough to realize the nature of the obligations he or she has chosen to accept. Marriage Ceremony The Sikh marriage is also one of the most important ceremonies in Sikhs life. The Sikh marriage is also known as Anand Karaj which means the ceremony of joy. Normally the wedding is held in the morning in a Gurdwara. The groom will be dressed in fine clothes and accompanied by his family and friends. Then he will head to Gurdwara Sahib where the brides family and friends receive them. After certain ceremony called Milni ceremony where close relatives of the couple garland each other in a spirit of goodwill, some refreshments are said to be done. Then everyone enters the Gurdwara congregation hall where bride sits alongside the groom facing the Guru Granth Sahib Ji. A short prayer is meant to be done then the wedding ceremony begins and the Ragees sing the hymn of Palla which is grooms scarf. The brides father hands the Palla over the brides hands which is symbolizing of giving away the bride. After a long run, the ceremony is followed by Lavaan, the wedding ceremony. Itself consists of four verses. The first verse is recited by the Granthi while the couple sits next to each other. Then the Ragees sing the same verse and the couple walk gracefully clockwise around the Guru Granth Sahib the bride following the groom. Same way the other three verses are recited. The six verses of Anand Sahib (the hymns of joy) are then sung followed by the Ardas. Order of the day is read from Guru Granth Sahib Ji followed by the distribution of Karah Parshad. Usually, lunch is always provided by the brides family and there is also a reception held later in the evening in a hall. Funeral/Death Ceremony Sikhs are very easygoing and simple in this kind of funeral ceremonies. They do not tend to spending too much money or resources on this sort of ceremonies as this is their basic custom. When a Sikh passes away, firstly the body is taken to be washed and cleaned up and finally dressed with new clothes. Then the body is carried to the cremation ground in procession. Meanwhile, appropriate prayers are said before the funeral pyre to smoothen the Sikhs death path. Then the body will be lit by close relatives. There is a crematorium built in Britain for this purpose. Later, the cooled ashes will be collected and immersed into or presented to natural running water- a river. Until this stage, the ceremony is not complete yet. To complete to ceremony, either in the home or in the Gurdwara, the daily reading of the Holy Granth begins. This runs continuously in about ten days. When all the 1430 pages have been read, the final service is held. Relatives and friends gather to join in the final prayers. The  Kara Parshad  (holy food) is served and the people disperse. This marks the end of mourning. The Sikh Marriage For Sikhs, marriage is not merely a physical and legal contract but is a holy union between two souls where physically they appear as two individual bodies but in fact they are united as one. Like what has been mentioned earlier, the Sikh marriage ceremony is known as Anand Karaj meaning blissful union. According to Sikhism, when a girl attains certain maturity, her parents are obligatory to find a match for her. It is neither desirable nor proper to marry a girl at tender age. The daughter of a Sikh should marry a Sikh. If a man is a Sikh believer, is humble by nature, and earns his bread by honest means, with him matrimony may be contracted without a question and without consideration for wealth and riches. As Sikh marriages are usually arranged, so they have different views from the people from other cultures. They do not interpret arranged as forcing man or woman into wedlock of parents choice only. It is also about agreeing to marriage proposed by mutual discussion between the mans and the womans family. This is to select the right partner with the approval of all. Most importantly, the man and woman themselves must get to know each other to convey their agreement to their parents. Last but not least, no Sikh marriage is regarded as truly complete unless the bride and groom present themselves before the  Holy Granth  and are blessed by the Guru, as well as by the congregation or the families present. 8.0 Roles and status of Sikh women In fourteenth century, before Sikhism was founded by Guru Nanak Dev Ji, Indian women were looked down at by society. They were given no education, and they only function to give birth, do housework and serve men. Female infanticide, the act of killing a female baby, was common as the men of the family considered them useless and an embarrassment to the family. Sati, which is the act of burning a widow alive with her husbands body was encouraged and sometimes forced. Guru Nanak Dev Ji shocked the entire society by preaching that women were equal to men and should be treated in such way. Guru Nanak Dev Ji conveys this through his scripture as follows: Man is born from a woman; within woman, man is conceived; to a woman he is engaged and married. Man is friends with woman; through woman, the future generations exist. When his woman passes away, he seeks another woman; to a woman a man is bound. So why call her bad? From her, kings are born. From a woman, woman is born; without woman there would be no one at all (Guru Granth Sahib Ji, 473). Thus, in Sikhism, all men and women have equal status, all human beings are only judged by their deeds, not their race or gender. Women were encouraged and allowed to join in religious and social activities. They were given freedom of speech and were also allowed to read the Guru Granth Sahib (the holy scripture of Sikhism). Famous Women in Sikhism The first famous woman in Sikhism is the mother of Guru Nanak Dev Ji, Mata Tripta Ji. It is said that she meditated while carrying the child Nanak. She brought him up with love, and also protected him from his father Mehta Kalu. The elder sister of Guru Nanak Dev Ji, Bebe Nanaki Ji, is also another famous woman in Sikhism. She supported her brother throughout her life and gave him respect as she would a Guru. She was an intelligent and spiritual woman who recognised her brothers divine light before anyone else could. 9.0 Sikhs Sacred Places Harmandir Sahib The Harmandir Sahib, informally known as The Golden Temple because it is partly made from gold, is the most sacred shrine of the Sikhs. It is located in the city of Amritsar, India (Northern Punjabi). The name Harmanidir Sahib literally means temple of God. The Golden Temple in built in the centre of a large lake of water. The sacred pool of water around the Golden Temple is also known as Sarovar. It is a place where Sikhs perform Isnaan, which means to bathe, cleanse and purify. The Golden Temple has been constructed with four doors which is different from traditional Indian temples. This signifies that everyone is allowed in the temple regardless of race and gender. There are two forms of contribution all Sikhs had in the construction of the temple: Voluntary labour and a donation of ten percent of their income. These traditions are still kept alive till today as Sikhs contribute towards the improvement of their Gurdwara (Sikh temples). Anandpur Sahib The city of Anandpur Sahib, informally known as the holy city of Bliss, is the holy city of the Sikhs; it is an important and sacred place for the Sikhs. It is located on the lower spurs of the Himalayas. Guru Gobind Singh ji spent almost 25 years staying at Anandpur Sahib. It is famously known as the place where five Sikhs voluntarily gave their heads to Guru Gobind Singh ji, which shows the values of self-abnegating and bravery. The city mainly comes to life during Hola Mohalla, a Sikh festival celebrated to remember the courage of the Sikhs in fighting the enemies of Sikh. It is also a community festival that brings people together. 10.0 History Of The Golden Temple The Golden Temple of Amritsar is located in India. This temple is one of the most ancient and brilliant piece of engineering of all time. Amritsar is also under one of the main cities in India There is about five thousand sq. km and a total population of about 2.5 million. The main language that is spoken in this place is Hindi or English while the average temperature of this city is about 30 to 46 degree Celsius every day of the year. The temple was founded in the year 1574 by the fourth Guru of Sikhs, Guru Ramdas and completed by his successor Guru Arjan Dev. The land for the temple was bought by guru ramdas for only 700 rupees at that time from the owner of the village Tung. (Earlier Guru Ram Das Sahib had begun building Santokhsar Sarovar, near erstwhile village of Sultanwind in 1564 {according to one source in 1570}. The temple is also known as the Shri Darbar Shaib, it is in the center of the old part of Amritsar. The Golden Temple sits on a rectangular platform, surrounded by a pool of water called the Amrit Sarovar

The Unconscious Heroe Essay -- Literary Analysis, Bram Stoker

Bram Stoker’s Dracula is a tale that sets its characters on a path of psychological turmoil and heroic satisfaction. The supernatural nature of the vampire as well as its seemingly human form allows one to analyze these characters as being archetypes of the personal unconscious for the human characters confronting them, particularly the shadow and the anima/animus as postulated by Carl Jung in his text Aion. Furthermore the purely human characters that encounter these vampires, and thus their own unconscious’, by doing so become themselves a hero archetype within their personal narrative as postulated by Joseph Campbell in his text The Hero with a Thousand Faces. This is made evident when comparing Jonathan Harker’s first self-motivated confrontation with Dracula in his sleeping chambers, in which Jonathan cannot vanquish the creature, with the episode in which Arthur Holmwood is successful in destroying the vampire Lucy Westerna. This essay will demonstrate how the interactions between human and vampire in the novel represent a heroic struggle between a person and their personal unconscious. Carl Jung states â€Å"He must be convinced that he throws a very long shadow before he is willing to withdraw his emotionally-toned projections from their object.† (Jung 7) This sentence best describes the state of Jonathan Harker when he first goes to confront Dracula. Dracula is a projection of Jonathan’s shadow and gains power over him because of Jonathan’s ignorance to his own unconscious mind. The text demonstrates that Dracula is a psychological projection and therefore not real through the use of dehumanizing imagery such as referring to him as â€Å"filthy leech† (Stoker 83) and as â€Å"such a monster.† (84). Jung also notes that examining the ... ...on when describing the plunging of the stake into Lucy’s heart, it proceeds to explain how her â€Å"body shook and quivered and twisted in wild contortions† (254) and describing Arthur â€Å"driving deeper and deeper the mercy-bearing stake.† (254) This scene serves as a metaphor for male dominance as can be seen when considering Freud’s notion that subconscious images of wood and sticks represent the phallus in the subconscious. If one continues to follow this reasoning this scene can be perceived as Arthur vanquishing the taboo Lucy with his mighty penis, there by restoring the balance in the universe with man on top. Furthermore, if one considers the phallic imagery used, this scene can be interpreted as the consummation of the engagement between Arthur and Lucy, further establishing Arthur’s dominance, as in the Victorian age the husband was the master of the wife.

In what kind of community does Arthur Miller root John Proctor? :: English Literature

In what kind of community does Arthur Miller root John Proctor? In Arthur Millers Salem the community is very religious and pious. They might be religious but their actions are bad. The community is a puritan community this means that they are keen on helping the church or making it better. The community is lead by the church so it is a theocracy. Only by one example you can see how religious the community is because the church leads it. The community is scared of other people coming and changing the whole way of their lives so they want to keep their way to themselves. In Arthur Millers Salem, Salem society is very repressive in other word it is controlled and strict. They want it strict so they can keep the community from falling to pieces. The society of Arthur Millers Salem is very strict and severe. For instance when Abigail and the other teenage girls were caught in the forest dancing by Parris. When Abigail was at home with Parris. Abigail says to Parris in Act 1 Page 7 "I think you best go down and deny it yourself." Parris replies back by saying "My daughter and my niece I discovered dancing like heathen in the forest?" You can see here now that Parris is calling Abigail heathen who means non-Christian. Parris is calling Abigail non-Christian only for dancing. It is so severe that Abigail said on Act 1 Page 7 "Uncle, we did dance: let you tell them I confessed it-and I'll be whipped if I must be. Then Mary says on Act 1 Page 14 "Abby we've got to tell. Witchery's an hanging error†¦you'll only be whipped for dancing and other things we must tell the truth." You only can see by this how strict and severe the community is, if you dace you get whipped sixty times. You can see the society is strict and only by the few examples I have given. They gave severe punishment to anyone who broke their rules. The beliefs of the people are strong and they stand up for their beliefs. Because the existence of witches etc are mentioned in the Bible. Proctor says in Act 2 Page 57 "I have no knowledge of it: the Bible speaks of witches and I Will not deny them." Proctor is saying that he does not know if witches exist, because the Bible mentions witches so he has full belief in them. All of the community is religious and they will have total belief in the Bible. They are very quick to call each other witches or that some one is bewitched.

Anarchy :: essays research papers

Anarchism, more than anything else, is about the efforts of millions of revolutionaries changing the world in the last two centuries. Here we will discuss some of the high points of this movement, all of them of a profoundly anti-capitalist nature. Anarchism is about radically changing the world, not just making the present system less inhuman by encouraging the anarchistic tendencies within it to grow and develop. While no purely anarchist revolution has taken place yet, there have been numerous ones with a highly anarchist character and level of participation. And while these have all been destroyed, in each case it has been at the hands of outside force brought against them (backed either by Communists or Capitalists), not because of any internal problems in anarchism itself. These revolutions, despite their failure to survive in the face of overwhelming force, have been both an inspiration for anarchists and proof that anarchism is a viable social theory and can be practised on a large scale. What these revolutions share is the fact they are, to use Proudhon's term, a "revolution from below" -- they were examples of "collective activity, of popular spontaneity." It is only a transformation of society from the bottom up by the action of the oppressed themselves that can create a free society. As Proudhon asked, "[w]hat serious and lasting Revolution was not made from below, by the people?" For this reason an anarchist is a "revolutionary from below." Thus the social revolutions and mass movements we discuss in this section are examples of popular self-activity and self-liberation (as Proudhon put it in 1848, "the proletariat must emancipate itself"). [quoted by George Woodcock, Pierre-Joseph Proudhon: A Biography, p. 143 and p. 125] All anarchists echo Proudhon's idea of revolutionary change from below, the creation of a new society by the actions of the oppressed themselves. Bakunin, for example, argued that anarchists are "foes . . . of all State organisations as such, and believe that the people can only be happy and free, when, organised from below by means of its own autonomous and completely free associations, without the supervision of any guardians, it will create its own life." [Marxism, Freedom and the State, p. 63] In section J.7 we discuss what anarchists think a social revolution is and what it involves. It is important to point out that these examples are of wide-scale social experiments and do not imply that we ignore the undercurrent of anarchist practice which exists in everyday life, even under capitalism.