Cultural theory and the meanings of money :: Business and Management Studies

Social hypothesis and the implications of cash Couples and their cash: hypothesis and practice in close to home accounts Four points of view draw on: * Economics and sound decision hypothesis * Social basic methodologies * Psychological methodologies * Cultural hypothesis and the implications of cash. As per old style monetary hypothesis cash has four fundamental capacities: †¢it is a mode of trade, †¢a store of significant worth, †¢a unit of record, †¢a standard of conceded installment. Viewpoints inside financial hypothesis applicable to individual accounts: †¢fungibility This idea is standard in traditional financial hypothesis and implies that cash is viewed as unbiased and exchangeable, with the goal that any unit of riches is substitutable for some other (McCloskey, 1987). †¢rational decision hypothesis This accept individuals settle on contemplated decisions so as to augment their general government assistance or utility. Balanced decision hypothesis lays pressure on the significance of data in encouraging the productive working of business sectors and of buyer decision. Daniel: I have a high intrigue account with First Direct also. Furthermore, at that point I have another bank account which is marginally lower premium. The high intrigue bank account has a punishment on withdrawals, so I keep a total of cash in there stable which I don’t draw on. On the off chance that I have additional spending, or I have to top up my present record on the off chance that I’m going overdrawn, that originates from the third, lower intrigue account which I save for limited quantities. At the point when I have an excess toward the finish of the month in my present record I move across to the high intrigue account as much as Possible. Daniel’s financial soundness stretched out to charge cards and Air Miles. He clarified about his American Express Gold Card: I utilize that for my buys in light of the fact that I get Air Miles on that, so all my buys I get Air Miles and I move that to my different Air Miles accounts. I initially got a Gold Card since they did a unique offer, had one free for a year, thus I surrendered following a year. Said ‘No bless your heart. I don’t need to pay for a card’. Anyway, another card shows up free for a year, so I stated, ‘Fine’. Pahl, J. (2001) ‘Couples and their cash: hypothesis and practice in individual finances’, in R. Sykes, C.Bochel and N. R. Ellison, Social Strategy Review 13, Policy Press Bristol. Rosie: If I’ve got the chance to have dealings with them for cash, I like to realize that it’s just a specific number of hours†¦ I like limitations of banking hours; I do very like that. I’m antiquated, totally inverse to Daniel. On the off chance that he sees that something isn't right with one of

The Adventures of Nevzorov, or Ibikus Review Essay Example

The Adventures of Nevzorov, or Ibikus Review Paper Article on The Adventures of Nevzorov, or Ibikus And furthermore: Tales straightforward soul, The Adventures of Nikita Roshchina, Black Friday All the works are joined by solidarity of time, truly, on a basic level, and the destiny this account of grieved times in particular, the progressive stagnation.. Just as the solidarity of the lamentable clashes the destiny of individuals, broken because of breaking the standard old-system method of escaping from the nation, to cluster in emigre corners When all is said in done, it is bizarre that the school educational plan (in spite of the fact that in her nursery is long past due. circulate the profound stones) limits Alexei Tolstoy extraordinarily exhausting and honestly hallucinating Peter the Great. All things considered, who read the Talmud? You? You? Also, you? Congrats! I was unable to stand this mortification of brain and vistibulyarnym mechanical assembly together. All things considered, he has a fine works of the twenties, has not contaminated ideological hogwash, however, worm them effectively noticeable in certain spots, even in the equivalent Ibikuse . What's more, there is a great fiction books! Aelita very zhyulvernosky novel, or The hyperboloid of Engineer Garin on the grounds that the thing, isn't it, not futile Well Choi to Cinema bunch called Garin and hyperboloids! A youngsters took care of yet in any case. We will compose a custom exposition test on The Adventures of Nevzorov, or Ibikus Review explicitly for you for just $16.38 $13.9/page Request now We will compose a custom exposition test on The Adventures of Nevzorov, or Ibikus Review explicitly for you FOR ONLY $16.38 $13.9/page Recruit Writer We will compose a custom exposition test on The Adventures of Nevzorov, or Ibikus Review explicitly for you FOR ONLY $16.38 $13.9/page Recruit Writer With Ibikusom I met around five years back. What's more, not in book structure. It was stunningly funny French craftsman Pascal Rabate. How puzzling skull Ibikus demonstrated lethal sign for Semen Nevzorov the primary character and for me that was the sign Rabate. In collaboration with a splendid sketch artists Yankey Bilal (and funnies Nikopol and the quadruplicate The fantasy beasts), they have changed for the last time, my disposition to funnies, as dishonorable of consideration bungled work! Ibikus, or Adventures of Nevzorov - this is a fascinating experience accounts of the undertakings of one Akaky. Or then again Fedor Sagittarius which is no development, no brain, no mug. All things considered, there carried on a Statement Semen Nevzorov. Longing for balls and gatherings and himself served in unassumingly zhalovanevoy Road office, da ** Akhal once every week special lady. Thus I would have experienced another 200,000 years, well, or if nothing else 40, up to his demise, if not an expectation tramp that are coming his extraordinary experience. Despite the fact that the hellfire forecast rover soothsayer, it is there all the conductor and the experience will start soon, as soon Nevzorov revile to live in a period of progress. Furthermore, fix the hot spinning merry go round: war, insurgency, disorder, departure, Moscow, steppes of Ukraine, Odessa. Royalists, progressives, rebels, red, white, dark, green all blended one shading out earthy colored, in particular milen sor ry poop shading. It is to this straightforward and right end and will, toward the finish, all things considered, isn't Simon, however whether Simeon Navzraki, regardless of whether oglu Navzrak holder cockroach races and Primelles whorehouse. In any case, before that, have yakshatsya and with these, and other, get in the kidneys and from those, and from these. In spite of the way that the creator alludes to his saint with undisguised foundation, as definite communicates toward the end, however somehow or another, it appears to me, this story is personal for Stalin prikormysha Alexei Nikolaevich a plague on both your homes. these lines would have been an ideal epigraph to the novel, yet Tolstoy reveled power depicting deadhead Nevzorova, monarchists, imbeciles, what didn't leave from reality, and the knight of the sad Countenance progressive. Yet at the same time Alexei Tolstoy a genuine author, not completely one-sided, but since it was seen them right. Furthermore, particularly that when it appears the entire world has gone distraught, even is such a dark mole as Nevzorov can become lord and explorers prohindeev life .

Imagery in The Yellow Wallpaper Essay Example For Students

Symbolism in The Yellow Wallpaper Essay Introduction to Literature IDr. Roger Easson1 June 2004Insanity is a marvel not frequently expounded on in writing. In any case, there is a bit of fiction composed by Charlotte Perkins Gilman which enlivens the infection of madness. She is most popular for her 1892 short story, The Yellow Wallpaper. Like the primary character, Gilman experienced a kind of rest treatment in the wake of experiencing episodes of extreme sorrow following the introduction of her girl. This kind of rest fix was advanced by the notable doctor S. Weir Mitchell. The story is the story of a lady who goes distraught subsequent to being endorsed a rest fix to soothe her of her craving to compose. Coincidently, this is after the introduction of her youngster also. The Yellow Wallpaper really narratives the way toward going crazy. One of the characteristics which makes the story so great is the reality the creator realizes particularly about this procedure because of her own encounters. Strangely, the principle ch aracter is anonymous, and this is maybe in light of the fact that the experience she is experiencing denies her of her personality. She is separated from everyone else in a yellow, decorated nursery with banished windows and is dealt with like the a detainee and a kid. She is denied her composing which gives her tranquility and significance in her life, just as friendship which could occupy her from her distraction with her environmental factors. In The Yellow Wallpaper, Gilman concentrates on a few sorts of female mistreatment in the late nineteenth and mid twentieth hundreds of years through nitty gritty visual symbolism, solid embodiment, and a staggering measure of figurative articulations. Through nitty gritty visual symbolism, Gilman gives us an amazingly distinctive mental image of the fundamental characters environmental factors. Having a strong picture of these environmental factors assists perusers with bettering comprehend what the lady in the story is experiencing. It is through her eyes that we see the house, the grounds, the room, and obviously the yellow backdrop. The house, with all its allegorical worth, assumes an incredible job in this story. Generally, when a house is utilized in fiction as a setting, it is a holy spot. It is a picture of the universe through and through, on the grounds that it can speak to paradise, earth, and damnation relying upon the story. In The Yellow Wallpaper, Gilmans definite depiction of the house starts outside of it. The most delightful spot! It is very alone, standing great back from the street, very three miles from the villagefor there are fences and dividers and entryways that lock, and bunches of discrete houses for the plant specialists and individuals (Gilman 329). With this little entry, we get a decent sense from the storyteller of how huge the bequest is. In her depiction of the outside, the storyteller makes a reference to doors. This is a significant image in the story since it speaks to a position of extraordinary hugeness, similar to the case in most fiction. We see another door when the creator depicts her room. These entryways outside the house and her room are both bolted, and this represents being caught which is the thing that our fundamental character is, just as ladies of Gilmans time. The visual symbolism of The Yellow Wallpaper is most grounded during Gilmans portrayals of the shading and example of the backdrop. Immediately the shading is dull, offensive, and wiped out. She utilizes a few entries to depict how conflicting the idea of the backdrop is. As indicated by the storyteller, it moves and changes; once in a while it has an example and at times it doesn't. Tragically, it h as no clear shading or example. Through this symbolism, Gilman passes on the message of the nonsensical and out of line treatment of ladies by men in her time. .ua974b0f6e49689930039a426ff1a7313 , .ua974b0f6e49689930039a426ff1a7313 .postImageUrl , .ua974b0f6e49689930039a426ff1a7313 .focused content region { min-stature: 80px; position: relative; } .ua974b0f6e49689930039a426ff1a7313 , .ua974b0f6e49689930039a426ff1a7313:hover , .ua974b0f6e49689930039a426ff1a7313:visited , .ua974b0f6e49689930039a426ff1a7313:active { border:0!important; } .ua974b0f6e49689930039a426ff1a7313 .clearfix:after { content: ; show: table; clear: both; } .ua974b0f6e49689930039a426ff1a7313 { show: square; change: foundation shading 250ms; webkit-progress: foundation shading 250ms; width: 100%; mistiness: 1; change: obscurity 250ms; webkit-progress: darkness 250ms; foundation shading: #95A5A6; } .ua974b0f6e49689930039a426ff1a7313:active , .ua974b0f6e49689930039a426ff1a7313:hover { murkiness: 1; progress: haziness 250ms; webkit-change: darkness 250ms; foundation shading: #2C3E50; } .ua974b0f6e49689930039a426ff1a7313 .focused content zone { width: 100%; position: relative; } .ua974b0f6e49689930039a426ff1a7313 .ctaText { fringe base: 0 strong #fff; shading: #2980B9; text dimension: 16px; textual style weight: intense; edge: 0; cushioning: 0; content enhancement: underline; } .ua974b0f6e49689930039a426ff1a7313 .postTitle { shading: #FFFFFF; text dimension: 16px; textual style weight: 600; edge: 0; cushioning: 0; width: 100%; } .ua974b0f6e49689930039a426ff1a7313 .ctaButton { foundation shading: #7F8C8D!important; shading: #2980B9; outskirt: none; outskirt sweep: 3px; box-shadow: none; text dimension: 14px; textual style weight: striking; line-tallness: 26px; moz-outskirt range: 3px; content adjust: focus; content design: none; content shadow: none; width: 80px; min-stature: 80px; foundation: url(https://artscolumbia.org/wp-content/modules/intelly-related-posts/resources/pictures/straightforward arrow.png)no-rehash; position: total; right: 0; top: 0; } .ua974b0f6e49689930039a426ff1a7313:hover .ctaButton { foundation shading: #34495E!important; } .ua974b0f 6e49689930039a426ff1a7313 .focused content { show: table; tallness: 80px; cushioning left: 18px; top: 0; } .ua974b0f6e49689930039a426ff1a7313-content { show: table-cell; edge: 0; cushioning: 0; cushioning right: 108px; position: relative; vertical-adjust: center; width: 100%; } .ua974b0f6e49689930039a426ff1a7313:after { content: ; show: square; clear: both; } READ: Memory System Problemsy EssayIn expansion to visual symbolism, the writer depicts the disarray of the storyteller, brought about by the backdrop, through solid embodiment. All through the story the storyteller composes sections about the backdrop which she can't clearly portray. As the story advances we start to see that as she attempts to turn out to be progressively nitty gritty she really turns out to be increasingly crazy. From the outset, she attempts to make sense of the paper through its visual appearance, anyway she gradually diverges and starts to feel just as the paper is insulting her. This is the way the creat or embodies the yellow backdrop. This paper looks to me as though it comprehended what a horrendous impact it hadThere is an intermittent spot where the example lolls like a messed up neck and two bulbous eyes gaze at you upside downUp and down and sideways they creep, and those silly unblinking eyes are everywhereI never observed such a great amount of articulation in a lifeless thing previously (Gilman 331). The creator breathes life into the backdrop in the brain of the storyteller and we gradually begin to see her starting to fight the backdrop as though it were an individual. You think you have aced it, yet similarly as you get well going in following, it turns a back?somersault and there you are. It smacks you in the face, wrecks you, and stomps on upon you (Gilman 334). One might say, the storyteller is occupied with a clash of brains with the backdrop. She is persuaded that the backdrop is concealing something, and she is resolved to discover what it is. The backdrop additio nally describes the storytellers mistreatment, and it represents her weakening mental state. The plan of the paper looks like bars to the storyteller, and by and by we see an image of being caught. In the story, this idea is embodied when the storyteller persuades herself there is the figure of a lady caught inside the backdrop. The front example does move?and no wonder!The lady behind shakes itshe creeps around quick, and her slithering shakes it all finished (Gilman 336). The storyteller gets beguiled by helping this lady so she begins tearing down the paper with an end goal to free her. Be that as it may, as the paper is torn down, so is the storytellers mental state. With every single allegorical articulation, there are various understandings. In Gilmans story, The Yellow Wallpaper, there are various figurative subjects and pictures. For instance, in view of the timeframe in which Gilman composed this story, it is contended by some that the whole story is a representation deline ating the severe idea of men towards ladies during that time. This contention is generally bolstered, in light of the fact that the story is in certainty an impression of Gilmans own understanding. Another of the allegorical instances of this contention is the female figure the storyteller sees inside the backdrop. The lady taking cover behind the paper comes to speak to the caught soul of the storyteller, yet she likewise speaks to the manhandled spirits of ladies in Gilman s society. Obviously, this is possibly evident on the off chance that we consider the backdrop itself as being illustrative of male control over ladies. On an alternate scale, other allegorical topics are seen using hues. The shading yellow, for instance, is the rule shade of the backdrop. Generally, yellow speaks to light or insight, anyway it can likewise be understood as a notice. In clinical terms (relevant to this story), a yellow banner methods isolate, and the storyteller is unquestionably isolated as we evidently observe. Different models are daintiness and haziness. As we read the story, we can see that the activity changes as day goes to night and the other way around. During the day, most things are quiet as the storyteller rests. By light she (the lady in the paper) is stifled, quietIt keeps me calm continuously (Gilman 335). The delicacy speaks to goodness by and large, anyway in this story, it speaks to the storytellers transitory come back to arrange. Then again, when sunsets, the activity changes significantly. Night is regularly connected with lack of clarity and puzzle, which is the thing that our storyteller is encountering. As is representative

Are You A Parent of a Premed Student

As a parent of a premed student dreaming of getting accepted to medical school, you probably wonder â€Å"How much help is too much help?† We’re pretty sure we’ve got just the resource for you†¦ Here’s an excerpt from our new guide, Parents of Premeds: How to Help, on respecting boundaries during the admissions process: As the application season progresses and anxiety is rising, avoid bringing up the topic of medical school admissions or calling medical schools on your son or daughter’s behalf. Most children are thrilled to share good news with their parents – once they get it. To prevent unnecessary stress, allow your child to be the person who gives you regular progress updates. (Rejoice! No need to nag.) Your children are adults now. And giving them the space that adults deserve will enhance their sense of self-responsibility and independence, not to mention your relationship with them. Applications can become a painful topic for them and bringing it up before exams or while they are focused on other goals can derail their progress in those other activities. You can even have an open and honest conversation with them early in the application process about how they would like to manage the topic. Whatever you agree to do, honor your word. Are you looking for more spot-on advice on how to help your child achieve their med school dreams without panicking, pushing, or pestering? Download Parents of Premeds: How to Help   today! For 25 years, Accepted has helped applicants gain acceptance to their dream healthcare programs. Our outstanding team of admissions consultants features former admissions directors, admissions committee members, pre-health advisors, postbac program directors, and doctors. Our staff has guided applicants to acceptance at allopathic (MD) and osteopathic (DO) medical schools, residencies and fellowships, dental school, veterinarian school, and physician assistant programs at top schools such as Harvard, Stanford, Penn, UCSF, Johns Hopkins, Columbia, and many more.  Want an admissions expert  to help you get Accepted? Click here to get in touch!

Analysis Of Husky Energy Inc. - 1909 Words

Husky Energy Inc. is a recognizable company to many Canadians. Most people just know it as â€Å"The Husky† and see it as just merely an oil company that is operated through North America. Although Husky Energy Inc. is based in Alberta and Saskatchewan, it is a worldwide enterprise. â€Å"China, Greenland, and Libya† all have Husky Energy within their countries (Husky Energy Inc.). The now privately owned business is valued at â€Å"28 billion as of October 2009† (Warnock, 1) and is growing exponentially. They are continuing expansion, becoming much more than a gas and oil supplier. They understand the changes are essential in being a successful corporation. A company facing as much competition as this energy company must conduct E-Scans to decipher the best route possible to make profit for themselves and provide dividends to their shareholders. Also, the company has the difficulty of studying many different environments due to their wide spread locations. Specifically, this essay will study the Canadian environment, how the landscape and competitors affect their decisions. Their overseas relations also give them many opportunities, but also threats. It is important for the company to first turn a profit, but Husky Energy Inc. also makes an effort to help out local communities and charities and due their part in environment protocol and aid. Husky Energy Inc. is a publically tradable company with thousands stockholders who buy and sell daily. It is used as an investable stock, where youShow MoreRelatedAnalysis Of Husky Energy Inc.1910 Words   |  8 PagesHusky Energy Inc. is a recognizable company to many Canadians. Most people just know it as â€Å"The Husky† and see it as just merely an oil company operated through North America. Although Husky Energy Inc. is centred in Alberta and Saskatchewan, it is a worldwide enterprise. â€Å"China, Greenland, and Libya† all have Husky Energy within their countries (Husky Energy Inc.). 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Understanding the Basics of Alzheimer - 523 Words

Alzheimer’s disease affects the world greatly, and the numbers of victims are growing. Alzheimer’s disease affects everyone affiliated with the sufferer. Alzheimer’s disease devastates the brain and its ability to function. The issue is sensitive, complicated, and is negatively impacting the world. Alzheimer’s disease may not always be fatal, but â€Å"Alzheimer’s disease has no survivors. It destroys brain cells and causes memory changes, erratic behaviors and loss of body functions. It slowly and painfully takes away a person’s identity, ability to connect with others, think, eat, talk, walk, and find his or her way home† (â€Å"What is Alzheimer’s†). This tragic disease impacts over five million people in the United States. Alzheimer’s disease touches all, and it is essential to understand the basics of Alzheimer’s. By the numbers, Alzheimer’s disease looks even worse than it may be. The cos t of Alzheimer’s overwhelms the caregiver and everyone involved with the patient. 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While she was alive, the woman experienced memory loss, language problems, and unpredictable behavior. After she died, Dr. Alzheimer studied her brain and found many abnormal clumps, which are now termed as amyloidRead More Alzheimers Disease: What are we Forgetting? Essay1258 Words   |  6 Pagesthinking and behavior. It was first described by Dr. Alois Alzheimer in 1906 and has been diagnosed in millions of people to this day (1). This disease results, ultimately, in the destruction of the brain and brings new meaning and insights into just how much brain may equal behavior. Alzheimers is a degenerative disease that usually begins gradually, causing a person to have memory lapses in both basic knowledge and simple tasks (7). Alzheimers disease causes the formation of abnormal structures in

Interested In Is Human Resource Assistant †Myassignmenthelp.Com

Question: Discuss About The Interested In Is Human Resource Assistant? Answer: Introducation The Human Resource Assistant position reports directly to the Human Resource Manager. This is a support position in the Human Resources Department. The HR assistant acts as a liaison between the management and employees by ensuring that queries are answered promptly and smooth communication occurs (Baker 2016,p.60). HR policies and processes will also be coordinated through the HR Assistant. The person will also ensure that training is organized and implemented for all employees. Responsibilities Handling the daily functions and operations of the HR department Provision of clerical and administrative support to various HR executives Compilation and updating of employee records in the system and physical files Processing any documentation which relates to personnel activities like recruitment and training Coordination of any HR projects that may arise and taking minutes in project teams Listening to employee requests and dealing with the same To give support in the preparation of payroll To coordinate any communication needed with stakeholders outside the organization Handle all staff complaints and grievances by guiding through relevant procedures Ensure that new hires go through an orientation before beginning to work Assist in the recruitment and selection process (Pato 2015,p.415) Updating of the HR database Requirements Experience as HR Assistant, Administrative Assistant or Staffing Assistant Proficiency in MS Office Suite Experience in handling HR Management Systems Be familiar with resume databases Knowledge of Australian Labour Laws Excellent Planning and Organization Skills Excellent Communication Skills Team player In Human Resources Management or a relevant field (Emptage 2017, p. 3) Self-Analysis Potential employers will get the right impression when they view my personal profile. I have made sure that my social media profiles do not have any inappropriate content. I handle all my accounts in a responsible manner. I have ensured that my social media accounts are set to private. The HR Assistant position requires someone who will be very professional in the duties discharged hence i have done my level best to portray a professional picture through my social media accounts (Khedher 2014, p.29). When an employer goes through my social media accounts, they will get a professional layout hence the right impression. I have also ensured that i frequently update my linked-in profile. Any details, which I have not indicated on my CV, are available on Linked-in. I have constantly updated my work experiences, skills, certifications and education. I am also currently pursuing an online HR certificate course through Linked-In. My Linked-in profile is coordinated with my current CV and i have a Linked-in summary (Chen 2013, p. 340). Through the skills and qualities that are in my profile, i believe that potential employers who are looking for HR Assistants will give me consideration. I have ensured that the photos loaded on my social media pages are recent and professional. In my pictures, i am in formal wear and it is not a full picture but a professional head shot (Calvo-Lorenzo 2017, p.93). The photo will create a great first good impression for any employer who is recruiting. To increase my chances of employment i have built a personal website, which is well designed. The website is working well and i have done proof reading to ensure that there are no grammatical errors. I have linked my personal website will social media profiles and ensured that it is relevant to the HR Assistant role, which i intend to apply. My social media profiles are all active and i have made sure that i post relevant and engaging content. This has enabled me to develop my voice online hence build my personal brand. I follow my favourite leaders and post content, which is engaging and relevant to the HR field that i am interested in. I ensure that all the content i write is quality and i have recently started a blog on HR matters (Ward Yates 2013, p.101). I also attend HR forums, which are held all over Australia by various corporate companies. This has assisted me in networking and to gain a lot of insight into the field, which is key for attending any interview. Social Networking Profile Four social media platforms suitable for publishing profiles are Linked-In, Glassdoor, Angel List and Devex-Info. Linked in is a social networking platform that targets professionals and allows its members to get in touch with past and current workmates, look for jobs, and get business opportunities and network with experts in specific industries. Joining linked in requires members to provide basic information about themselves, their education and their work experience. Ones photo is also uploaded and once a person indicates the organizations they have worked for it links them with colleagues in their previous or current places of work. There are also options for following renowned specialists in different fields and enrolling for special courses (Leonardi 2014, p.800). A number of recruiters also recruit from linked in hence giving those with outstanding profiles a chance to get jobs. Glassdoor is a job-recruiting site and it has millions of company reviews. It is characterised by CEO ratings, salary reviews, interview and benefits reviews. The information is shared by those that have worked for these companies before and current employees. It also shows which employers are currently hiring and what it is like to work for them. This offers employees an overview of an organizations working environment and gives them a chance of shopping for the best employers. For the employers, Glassdoor offers an opportunity for them to recruit the best in the market (Iddekinge 2016, p.1820). The employers have a chance of getting quality candidates and a wide pool to choose from and this enables them to make more effective recruitment decisions. The advantage of Glassdoor is its availability on android app. Another site that one can use is AngelList, which is a website for business start-ups, angel investors and job seekers who want to work at companies that have just started up. The aim of this platform was to democratize the investment process. On the website, one can open an account as an entrepreneur, investor or job seeker. Employees can get a chance to pursue their passion by looking for jobs in start-ups that have invested in their areas of speciality. Employers get a chance to employ staffs who have a passion for what they do. The other site that can be used is Devex. This site focuses on the global development community and is the biggest provider of recruiting and business development for global services (Breaugh 2017, p. 12). It gives employers a chance to hire international employees who have specialised in various fields and it gives employees a wide platform of international employers to choose from. The social media platforms, which can be used by the student to establish themselves, are Glassdoor and Linked-in. This is because these sites have been there for a while and they have very comprehensive information concerning both employers and employees (Tuten Solomon 2014, p.34). Since the student will be entering into the job market probably for the first time, these profiles are better as they offer an opportunity for one to give out a lot of comprehensive information about themselves and market themselves well. Conclusion Personal Branding is a key activity if one wants to stand out in the job market. It gives one a very clear understanding for their personal development while setting the platform for them to become future leaders. Through personal branding, one is able to make their career successful as they can follow their passion. Creation of a personal brand leads to one boosting their image and this helps to unlock doors and creates immense opportunities in terms of careers. It leads to motivation of oneself and this makes it easier for them to motivate others as leadership skills naturally build up with time. As ones personal brand improves, they can easily succeed and standards that are set get higher. Successful branding requires a progressive mindset and one has to constantly think outside the box. Powerful mindsets leads to great leaders in future and this helps to nurture great teams in organizations. Nowadays many candidates have attained degrees hence it is very important that one person ally brand themselves so that they can stand out in the job market. Personal branding means delivering on ones promises consistently while at the same time differentiating oneself in a unique manner. One has to impress and this can only be achieved through consistency and hard work. References Baker, T., 2016. The Job Description and the Old Contract. InThe End of the Job Description(pp. 48-62). Palgrave Macmillan UK. Breaugh, J.A., 2017. to Recruitment.The Wiley Blackwell Handbook of the Psychology of Recruitment, Selection and Employee Retention, p.12. Calvo-Lorenzo, M., 2016. 0195 Personal branding.Journal of Animal Science,94(supplement5), pp.93-93. Chen, C.P., 2013. Exploring personal branding on YouTube.Journal of Internet Commerce,12(4), pp.332-347. Emptage, N., 2017.Job description and selection criteria(Doctoral dissertation, The University of Oxford). Khedher, M., 2014. Personal branding phenomenon.International journal of information, business and management,6(2), p.29. Leonardi, P.M., 2014. Social media, knowledge sharing, and innovation: Toward a theory of communication visibility.Information systems research,25(4), pp.796-816. Pat, B.S.G., 2015. The 3D job description.Journal of Management Development,34(4), pp.406-420. Tuten, T.L. and Solomon, M.R., 2014.Social media marketing. Sage, London. Van Iddekinge, C.H., Lanivich, S.E., Roth, P.L. and Junco, E., 2016. Social media for selection? Validity and adverse impact potential of a Facebook-based assessment.Journal of Management,42(7), pp.1811-1835. Ward, C. and Yates, D., 2013. Personal branding and e-professionalism.Journal of Service Science (Online),6(1), p.101.

Of The Cloth By William Trevor Essays - Grattan, The Reverend

Of The Cloth By William Trevor An Analysis of "Of the Cloth" William Trevor, "Of the Cloth," New York, New York, The New Yorker, March 09, 1999. "Of the Cloth" is a contemporary work of short fiction set in the remote Irish community of Ennismolach County during the early summer of the year, nineteen hundred and ninety seven. The greater part of the story takes place in a small, stone rectory nestled among the green valleys and pasturelands that lie below the Irish mountain slopes. The author describes solitary hillsides, peaks and valleys, and a remnant of what once was a town. He describes empty homes, tumbled into weed ridden ruins, as their former residents chose to leave, pursuing the promise of a more prosperous life in the city. The author depicts, in detail, long, winding country roads leading to the three small Protestant churches dotting the countryside, Hogan's Grocery, Bar and Petrol Pump, the only store within miles, and to the Catholic Church of the Holy Assumption, "solitary and splendid by the roadside, still seeming new, although it had been there for sixty years." The story was dominated by a single character, The Reverend Grattan Fitzmaurice, of the Ennismolach rectory. He was described as an elderly man, faithful, dutiful, and devoted to his church. He was settled in his life-long home, "out of touch with the times and what was happening in them, out of touch with two generations of change, with his own country and what it had become." He was a charitable man, providing employment, out of his own meager salary, for a disabled man, Con Tonan, who would later die. He was respected by those who new him; upright Mrs. Bradshaw who came for visits every Tuesday, Seamus Tonan, Conrad's son, and neighboring Catholic parishioners, Father MacPartlan and Curate Leahy. "Of the Cloth" concerns, mostly, the pensive reflections of an Irish Protestant reverend during a few long weeks in 1997. The reader visits the Reverend Grattan Fitzmaurice, in his home and enters in upon his personal musings and daily activities. Grattan leads a quiet life; his days are made worthwhile in his labour for the church. We enter in upon his thoughtful ruminations, broken only by Mrs. Bradshaw's occasional visits, as they met "exchanging scraps of news." The reverend frequently referred to his growing displeasure with the state of the Protestant church in Ireland and the generation that would soon inherit it. He would regard, suspiciously, the Irish Catholic Church, and look upon them as rivals to his cause. Grattan's solitude was broken, early one summer morning, as a red-haired youth arrived bearing unfortunate tidings. Grattan recognized the boy, Seamus Tonan, the son of a Catholic gardener formerly in his employment. Gratten had hired Corad, a disabled man, paying him out of his own meager salary. Seamus informed the reverend of his father's death and that the funeral would be held on Monday. Grattan was touched by the boy's thoughtfulness and offered him every possible courtesy, but Seamus declined and went quickly on his way. The next morning the reverend was visited by Mrs. Bradshaw, bearing the same news. They spoke fondly of the deceased Conrad Tonan and their admiration of the humble man. Later, following Conrad's funeral, Grattan was visited by two local Catholic priests, Fathers MacPartlan and Leahy of the Catholic Church of the Holy Assumption. Although he was courteous, he appraised them critically, ever suspicious of their motives. He feared that they had come in a spirit of disguised rivalry rather than good Christian charity and found himself shrinking away from conversation. As the afternoon wore on, the two fathers persisted in their attempts to insight a conversation with the reverend. Eventually, their words began to strike accord. As the three discussed their concerns for the future, Grattan began to recognize a mutuality of purpose. He realized that as the Irish population shrank from faith, each church struggled to keep their spark aglow. He knew now that each gift of kindness mattered, regardless of the source. The priests had come that evening to recognize his kindness to Conrad, and in his time of grief, he could now appreciate their gesture. "Of the Cloth" was a finely written piece of short fiction. It was well structured and cohesive, each piece of the story finely woven together by nearly ethereal threads of thought. The author approached his subjects truthfully, lending to each character a sincerity uncommon in contemporary American fiction. Through Grattan's concerns and reminiscence, the author affords the reader great insight into the mind of

Teachers and Standardized Testing Pressure

Teachers and Standardized Testing Pressure If youre in education in the 21st Century, were willing to bet you feel the pressure of standardized test scores, no matter where you teach in the United States. The pressure seems to come from all sides: the district, parents, administrators, the community, your colleagues, and yourself. Sometimes it feels like you cant take a moment away from the hard-core academic subjects in order to teach so-called non-essentials, like music, art, or physical education. These subjects are frowned-upon by the people who meticulously monitor test scores. Time away from math, reading, and writing is seen as time wasted. If it doesnt directly lead to improved test scores, you arent encouraged, or sometimes even allowed, to teach it. In California, school rankings and scores are published in the newspapers and discussed by the community. Schools reputations are made or broken by the bottom line, numbers printed in black and white on newsprint. Its enough to make any teachers blood pressure rise at the thought of it. What Teachers Have to Say About Standard Testing These are some of the things teachers have said over the years about standardized test scores and the pressures surrounding student performance: I did just fine in school and life, even though my teachers didnt emphasize achievement on tests.Its only one test - why does it matter so much?I dont even have time to teach Science or Social Studies any more!I start teaching Test Preparation the first week of school.Its not fair that were graded on how our students do on this test when all we can do is present the information to them. We cant help how they will actually do on Test Day!My principals on my back this year because my students didnt so well last year. This is just the tip of the iceberg when it comes to teachers opinions on this controversial issue. Money, prestige, reputation, and professional pride are all at stake. Administrators seem to be getting additional pressure to perform from the district bosses which the principals, in turn, pass down to their staff. No one likes it and most people think its all irrational, yet the pressure is snowballing and increasing exponentially. What Research Has to Say About Standard Testing Research shows that there is an incredible amount of pressure that is placed on teachers. This pressure often results in teacher burn-out. Teachers often feel like they need to teach to the test which results in them having to take away from higher order thinking skills, which has been proven to have long term benefits for students and is a much needed 21st-century skill. Edited By Janelle Cox

Answer questions Essay Example | Topics and Well Written Essays - 1000 words - 9

Answer questions - Essay Example No One Knows". This article argues that the US should have a national database that tracks and reports police shootings because the US government tracks practically everything else, including the number of shark attacks on humans (Lowery 1). Finally, the essay will also rely on the Bureau of Justice Statistics website, which tracks and reports arrest-related deaths. The topic of interest for the proposed essay involves censorship over the lack of reporting regarding police shootings. A similar issue occurred at Syracuse University, where a sit-in protest by students over the administrations policy was covered by the corporate media but not in its entirety. The general Body of the Syracuse University, which brings together various student bodies from the university, had organized a sit-in protest against the new university Chancellors "Fast Forward" Program (dailycensored.com 1). This program sought to close the universitys advocacy centre, which caters for the needs of students victimized by sexual abuse, while also reducing the number of staff in the psychiatry unit in order to implement cuts in the number of staff. However, although this protest was covered in various media sources, including the Chronicle of Higher Education, the Huffington Post, U.S.A. Today, Democracy Now, these media sources censored the real reason for the protests, inst ead giving coverage to general issues. Probably the biggest reason why most media sources failed to cover the real reason for the protests was due to the fact that major corporations were involved in closing the advocacy centre, as well as the departure of psychiatry staff from the university. Two major organizations are identified, which are Sassaki Associates and Bain and Company (dailycensored.com 1). Both agencies are interested in taking over the advocacy centres operations, in which Sassaki Associates is to be involved in planning and revitalization in partnership with the

Paraphrasing report Essay Example | Topics and Well Written Essays - 750 words

Paraphrasing report - Essay Example Designing and assessing PD controller output response features of compensated system requires the estimation of initial features of uncompensated mechanism. The characteristics of a DC motor mechanism can be presented as Obtaining response characteristics involved calculation of the second order approximations and reading the real step response from the MATLAB graph. The resultant equations were fixed to the MATLAB code on the basis of users’ damping ration, dominant pole, p (f), z as well as gain, K. Steady state error was obtained as In the experiment, there is need to determine the point that corresponds to a response outcome bearing 0.5s settling duration. The MATLAB code below can be applied to determine the point ‘zc†, which adds a zero, yielding a new function for transformer Gc(s). The operating point of the compensated system bears a similar damping ration as the uncompensated system. Compensated system portrays more negative real parts compared with uncompensated, thus the settling time for compensated system is shorter. Use G(s) as a function of the uncompensated system to graph root locus and assess where it crosses the ratio line (0.8) from which the gain and selection point, Ps, can be determined. Identify the gain selection point, Po and graph step response using MATLAB then obtain percentage OS, Ts, Tp, ÃŽ ¾, ωn and Kpos. The uncompensated system gain is lower than lead compensated systems while the operating points are similar. The peak times, damping ratio as well as the settling times of compensated system is lower than that of the uncompensated system. The % overshoot is lowered to 0 percent to lead compensated systems from uncompensated. As such, Zc=1.8 increases after the initial lead compensation. The steady-state error is lowered from uncompensated to compensated systems, Zc=-2.5 and increases at Zc= -2.8. Storage tanks are often used for numerous

Black lives matter the history and existence of racial inequality in the united states Essay Example for Free

Black lives matter the history and existence of racial inequality in the united states Essay â€Å"Hands up. Don’t shoot.†[1] This is a refrain shouted by #BlackLivesMatter activists throughout the United States. #BlackLivesMatter is a movement that gained national momentum in 2014 after acts of police brutality resulting in the death of black Americans such as Mike Brown and Eric Garner. In both of these cases, the respective police officers involved were not indicted for the death of American citizens.[2] This prompted the reaction: â€Å"black lives matter†; the livelihood of black people should and must be as important as that of white people. Throughout history, people of African descent in the United States have not equally enjoyed the same life and opportunities as other Americans due to racism, defined by public health scholars Jennifer Jee-Lyn Garcia and Mienah Zulfacar Sharif as â€Å"system of structuring opportunity and assigning value based on race, that unfairly disadvantages some individuals and communities, and advantages others.†[3] In the early 1900s, multiple doctors brought attention to the disparity in the morbidity and mortality of diseases, many that result from poor living conditions, between black and white Americans. Lawrence Lee, a doctor writing in 1914, noted: â€Å"that tuberculosis and other respiratory diseases and still-births cause a death-rate of 917.9 per 100,000 against a rate of 354.7 for whites.†[4] In 1927, a movement in favor of eugenics took hold, beginning with the Buck v. Bell ruling.[5] This United States Supreme Court case gave doctors the authority to designate cert ain people more fit to breed than others and supported the procreation of the so-called â€Å"fit† and limited that of the â€Å"unfit† through means such as forced sterilization.[6] During this time, forty percent of the â€Å"unfit† people sterilized were non-white.[7] However, #BlackLivesMatter activists demonstrate that racist agendas that are viewed as history in truth have ongoing effects to this day that negatively impact the daily lives and public health of African Americans. Opponents use the social media hashtag #AllLivesMatter, expressing the view that all people deserve equal rights and access to basic necessities, regardless of race. #AllLivesMatter is distinct from the #BlackLivesMatter movement in that it does not acknowledge the past and present inequity in the quality of life between white Americans and those of African descent. #BlackLivesMatter has given voice to a historically oppressed class of people and opened a discussion on how the eugen ics movement has compromised that of black Americans and how this can be corrected and how future racially-charged infractions can be prevented. The racialization of medicine has  ­Ã‚ ­Ã‚ ­Ã‚ ­had a significant role in the development of the eugenics movement. Garcia and Sharif define racism as â€Å"system of structuring opportunity and assigning value based on race, that unfairly disadvantages some individuals and communities† and claims that â€Å"racism as a social condition is a fundamental cause of health and illness.†[8] The eugenics movement is one that is founded on the racist ideology that was detrimental to the African American community. Negative eugenics was carried out through marriage restriction, forced sterilization, and confining the â€Å"feeble-minded† to colonies. The restriction of marriage through issuing marriage licenses was critical in the racist agenda of eugenics. It was illegal to have children outside of wedlock.[9] Virginia in particular banned inter-racial marriage. By doing so, Virginia politicians and eugenicists were intentionally preventing people from having mixed ra ce children, something they saw as undesirable.[10] #AllLivesMatter activists would argue that the eugenics movement was not focused on African Americans, as many of the victims of eugenics were white. In Buck v. Bell, a case heard by the United States Supreme Court that secured eugenic doctors’ ability to forcibly sterilize the feeble-minded, the defendant was Carrie Buck, a white woman.[11]   Proponents of #AllLivesMatter would note that eugenic doctors instead targeted individuals of lower socio-economic status. Some of the diagnostic criteria for detecting feeble-mindedness included â€Å"cold and clammy hands and excessive pallor or blushing.†[12] While many of the victims of the application of negative eugenics were of lower socioeconomic status, it cannot be ignored that the eugenics movement grew from calls to improve black public health in the early 1900’s. Advancements in germ theory allowed for doctors to understand that diseases are transmissible r egardless of race; as a result, doctors emphasized the need for sanitary living conditions for black Americans.[13] Historian Andrea Patterson claims that â€Å"public health measures were hijacked by eugenicists†[14] – rather than these public health measures benefitting blacks, they, in part, created an environment in which eugenicists had reason to believe that people of particular racial background were predisposed to certain illnesses. Although Buck v. Bell enabled the eugenics movement to impact people of all races, the racist political regimes that preceded it supported the development of eugenics.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Paternalism was a major contributing factor to eugenic’s establishment. In 1915, Doctor L. C. Allen posited that â€Å"the negro health problem is one of the white mans burdens, and it is by no means the least of those burdens.†[15] It was his belief that the disproportionately high morbidity and mortality rates of diseases such as tuberculosis and syphilis among black Americans were the responsibility of the white population to resolve. Allen credited the strict supervision of slave owners over black slaves for the lack of illnesses related to an unclean living environment and sexually transmitted diseases while slavery was legal.[16] According to Allen, â€Å"freedom has not benefited his health, nor improved his morals,† where â€Å"he† refers to African Americans.[17] Without white slave owners to ensure that African Americans bathe, clean their living spaces, and do not engage in promiscuous sex, Allen clai ms that African Americans did not properly take care of themselves. His answer to this perceived problem is for white Americans to champion a public health reform by way of changing the educational curriculum for blacks. Allen’s proposed â€Å"industrial education† would consist of teaching African American children proper hygiene and cater to their future career prospects, which mainly consist of service or manual labor roles.[18] By singling out a minority group to be segregated for the purpose of a different education based on race, Allen’s â€Å"industrial education† plan would have been an institutionalized instance of structural racism. Black Americans would have been denied access to an equal education, and by virtue of that, they would be further limited to the jobs available to them. Although this plan did not come to fruition, the ideas behind it lingered. Eugenic doctors felt that it was for the betterment of all humankind to promote the procre ation of those with what these doctors deemed desirable traits while simultaneously diminishing or altogether ceasing the procreation of the â€Å"unfit.†[19] The widespread belief that eugenics existed in order to improve the global gene pool is paternalistic. The socio-economic elite utilized their position of power to further their self-interested ideology at the expense of those below them, particularly African Americans. Mass incarceration of African Americans is a modern practice that in many ways is a continuation of eugenics. Victims of eugenic sterilization told their stories in a 2011 testimony in North Carolina arranged by The Governor’s Task Force to Determine the Method of Compensation for Victims of North Carolina’s Eugenics Board. One such victim was Elaine Riddick, a black woman. Her son, Tony Riddick commented on the ongoing systemic racism in the United States, saying, â€Å"A young man nineteen years old, first time convicted, nonviolent offense, you give him fifteen to twenty years in prison. Now look at what happens, now he can no longer be a father, his mother loses a child.†[20] Though the testimony took place a few years before the #BlackLivesMatter movement gained momentum, these sentiments are the same as those felt by activists today. #BlackLivesMatter advocate and doctor Mary Basset argues in â€Å"#BlackLivesMatter — A Challenge to the Medical and Public Health Communities† that â€Å"there is the great injustice in the daily violence experienced by young black men. But the tragedy of lives cut short is not accounted for entirely, or even mostly, by violence.†[21] Indeed, as Tony Riddick pointed out, systemic racism has cost many black Americans the ability to lead a productive life in society and often the ability to reproduce. In the mid-twentieth century, this took the form of the eugenics movement. People designated â€Å"feebleminded,† a categorization for the so-called unfit of society, were often sent to colonies to live out their lives and forcibly sterilized.[22] Though eugenics has been abolished, similar practices occur today. When a person is sentenced to a prison sentence that spans their prime reproductive years, they are segregated from the rest of society and are much less likely to raise a family.[23] Tony Riddick drew a comparison between eugenics and mass incarceration, likening each to genocide.[24] Flaws in today’s criminal justice system have allowed a form of racial genocide to perpetuate in the United States. A quick internet search of the hashtag #BlackLivesMatter will bring up a sizable list of names that activists for the movement mourn as preventable deaths. Though many people know of Tamir Rice, Eric Garner, and Mike Brown, lesser-known but equally important people are added to the list of casualties regularly. One such person is Joyce Cornell, a fifty-year-old black woman who died in jail on July 22, 2015. Cornell was arrested for failing to pay court fines, a minor offense. Cornell experienced severe nausea and vomiting and was not granted medical treatment or water. She passed away one day later from dehydration.[25] These people, every black person who has lost their life early from preventable causes, represent a public health epidemic. Structural racism has decreased the life expectancy of black people living in the United States.[26] As Garcia and Sharif argue, it is necessary to â€Å"reshape our discourse† and consider racism a public health issue in order to begin to combat its effects.[27] It is vital that positive change happens for the betterment of our fellow Americans. This process begins with recognizing that racism exists and that #BlackLivesMatter. Bibliography Allen, L. C., M.D. THE NEGRO HEALTH PROBLEM. The American Journal of Public Health, 1914. Accessed February 8, 2016. Bassett, Mary T., M.D., M.P.H. #BlackLivesMatter — A Challenge to the Medical and Public Health Communities. The New England Journal of Medicine 372, no. 12 (March 19, 2015): 1085-087. Accessed March 11, 2016. Buck v. Bell.  274th  ed. Vol. 200. U.S. Supreme Court, 1927. Dorr, Gregory Michael. STERILIZE THE MISFITS PROMPTLY†: Virginia Controls the Feebleminded. In Segregations Science: Eugenics and Society in Virginia, 107-36. Charlottesville: University of Virginia Press, 2008. Garcà ­a, Jennifer Jee-Lyn, Ph.D., and Mienah Zulfacar Sharif, MPH. Black Lives Matter: A Commentary on Racism and Public Health. Am J Public Health American Journal of Public Health 105, no. 8 (August 2015): E27-30. doi:10.2105/ajph.2015.302706. Governor’s Task Force to Determine the Method of Compensation for Victims of North Carolina’s Eugenics Board.   Final Report to the Governor of the State of North Caroline (Pursuant to Executive Order 83).   Raleigh, NC, 2011. Hutchinson, Woods. The Importance of Negative Eugenics Or the Prevention of Ill-Bornness.,. The American Journal of Public Health 3 (1913): 238-42. Knapp, Andrew, and Dave Munday. Lawyers Say Woman, 50, Died after Being ‘deprived of Water’ at Charleston County Jail. Post and Courier. February 24, 2016. Accessed April 21, 2016. http://www.postandcourier.com/article/20160224/PC16/160229636. Lee, Lawrence, M.D. THE NEGRO AS A PROBLEM IN PUBLIC HEALTH CHARITY. The American Journal of Public Health 5 (1915): 207-10. Patterson, Andrea. Germs and Jim Crow: The Impact of Microbiology on Public Health Policies in Progressive Era American South.Journal of the History of Biology  42, no. 3 (Fall 2009): 529-59. doi:10.1007/s10739-008-9164-x. [1] Jennifer Jee-Lyn Garcà ­a, Ph.D. and Mienah Zulfacar Sharif, MPH, Black Lives Matter: A Commentary on Racism and Public Health,  Am J Public Health American Journal of Public Health105, no. 8 (August 2015): e27, doi:10.2105/ajph.2015.302706. [2] Garcia and Sharif, e27 [3] Garcia and Sharif, e27 [4] Lawrence Lee, M.D., THE NEGRO AS A PROBLEM IN PUBLIC HEALTH CHARITY.,  The American Journal of Public Health  5 (1915): 207. [5] Buck v. Bell.  274th  ed. Vol. 200. U.S. Supreme Court, 1927. [6] Woods Hutchinson, The Importance of Negative Eugenics Or the Prevention of Ill-Bornness.,  AJPH  3 (1913): 238. [7] Gregory Michael Dorr, STERILIZE THE MISFITS PROMPTLY†: Virginia Controls the Feebleminded., in Segregations Science: Eugenics and Society in Virginia(University of Virginia Press, 2008). [8] Garcia and Sharif, e27 [9] Dorr, 112 [10] Dorr, 111 [11] Dorr, 129 [12] Dorr, 113 [13] Andrea Patterson, Germs and Jim Crow: The Impact of Microbiology on Public Health Policies in Progressive Era American South,  Journal of the History of Biology  42, no. 3 (Fall 2009): 541, doi:10.1007/s10739-008-9164-x. [14] Patterson, 529 [15] L. C. Allen, M.D., THE NEGRO HEALTH PROBLEM.,  The American Journal of Public Health  5 (1915): 194. [16] Allen, 195 [17] Allen, 194 [18] Allen, 200 [19] Hutchinson, 240 [20] Governor’s Task Force to Determine the Method of Compensation for Victims of North Carolina’s Eugenics Board.   Final Report to the Governor of the State of North Caroline (Pursuant to Executive Order 83).   Raleigh, NC, 2011, D-10 [21] Mary T. Bassett, M.D., M.P.H., #BlackLivesMatter — A Challenge to the Medical and Public Health Communities,  The New England Journal of Medicine  372, no. 12 (March 19, 2015): 1085, accessed March 11, 2016. [22] Dorr, 120 [23] Garcia and Sharif, e28 [24] Governor’s Task Force to Determine the Method of Compensation for Victims of North Carolina’s Eugenics Board, D-10. [25] Andrew Knapp and Dave Munday, Lawyers Say Woman, 50, Died after Being ‘deprived of Water’ at Charleston County Jail, Post and Courier, February 24, 2016, accessed April 21, 2016, http://www.postandcourier.com/article/20160224/PC16/160229636. [26] Garcia and Sharif, e28 [27] Garcia and Sharif, e27

Who really wrote shakespeares work Essay -- essays research papers

Who really wrote Shakespeare's works? One of the most well-known writers in history is also one of the most controversial writers. William Shakespeare has been credited to thirty-eight plays, but did he actually write all of them. The debate whether he wrote all of his plays has been debated for generations. One of the main reasons was if his education level was high enough to be a world-famous writer. But if Shakespeare didn't write his works, then who did? One of the most controversial and accused writers was Sir Francis Bacon. Sir Francis Bacon was a great scientist and a great writer. He was a well-educated man and his educated level was higher and more advanced than William Shakespeare. He had enough education to write master pieces of Shakespeare's caliber. I think the reason he didn't write Shakespeare work was that his literature and writing style was more sophisticated. The way Shakespeare wrote was a type that couldn't be learned in school it was just talent that’s why it didn't matter how high your level of education was. Edward de Vere was another writer though to have written the work of Shakespeare. Since the 1930's de Vere has been strongly advanced as the true author of Shakespeare's plays. De Vere represents the social-elitist stratum of the theorists, who believe that a commoner could never have accomplish such genius. De Vere was a nobleman of Queen Elizabeth I's court. Charlton Ogburn an author thought that parallels of the Earl's life with material...

Basic Ecclesial Community Essay

The same can be said of the various theologies of liberation. Although in one or another versChristianity,ion they may not dovetail exactly with the theological frontiers of Puebla, liberation theologies are a meaningful and important way to approach and understand BECs. WHAT ARE THE BASIC ECCLESIAL COMMUNITIES? For the sake of precision, let me make clear what BEC means in the context of this article. The currently so-called Basic Communities, Basic Christian Communities, Grassroots Christian Communities, oasic Ecclesial Communities in different parts of the world share some common and fundamental features. However, at the present level of ecclesiological awareness as it is mirrored in the specialized theological literature, we can hardly talk about the current phenomenon of BECs in a general, univocal way. They are a diversified reality from which we can draw an analogical concept. They offer a certain unity in their diversity. Even within a more homogeneous scenario such as Latin America, there are significant differences between the BECs in Brazil, in Peru, in El Salvador, or Nicaragua, for instance, which prevent us from talking of them without further specification. To write on the BECs in a scholarly fashion, therefore, we need a concrete point of reference. Here this will be the BECs in the Roman Catholic Church in Brazil. From such a specific point of reference it is possible then to relate to other analogical cases. I do not pretend to give a clear-cut definition or even a description of the Brazilian BECs. This would deprive them of one of their fundamental traits, namely, flexibility, openness to change and to reverse patterns, something which is very much linked to real life. Let me make explicit some of their major characteristics. First, they are communities. They are trying to set a pattern of 601 602 THEOLOGICAL STUDIES Christian life which is deliberately in contrast with the individualistic, self-interested, and competitive approach to ordinary life so inherent in the Western, modern-contemporary culture. As a result of their own unfolding evolution in the last 25 years or so, BECs in Brazil have been aiming at living the two dimensions of communion and participation. By stressing communion, the BECs want to live faith not as a privatized but as a shared, real experience which is mutually nurtured and supported. Such a deep level in faith sharing is at the roots of an attempt to improve interpersonal relationships within the community. This then makes possible the dimension of participation especially in the decision-making process, in contrast with a rather passive attitude of the faithful or a too vertical orientation in exercising power or authority by the clergy or by the laity. Secondly, the BECs are ecclesial. The catalysts of this ecclesiality in the Brazilian BECs have been the unity in and of faith and the linkage to the institutional Church. Even when BECs are ecumenically oriented, experience has proven that the sharing of a specific, common faith was a crucial element for fostering the internal growth of the community. This is particularly important because of the paramount significance of the Word of God and biblical-prayer sharing in BECs life. By linking themselves to the institutional Church, BECs want to reverse the confrontational and/or hostile approach to the hierarchy that used to be a hallmark of Basic Communities in the sixties, especially in Italy and France or in the so-called â€Å"underground church† in the United States. This does not mean that the BECs must be started by a clerical initiative, although many have indeed been. It means, though, that however originated, the BECs look for recognition and support by the pastors or by the bishops, even when enjoying a fair amount of internal autonomy. Thirdly, BECs are basic (de base). Being predominantly a gathering of active lay people, they are said to be â€Å"at the base† of the Church, from an ecclesiastic point of view, as related to the hierarchical Church structure. Moreover, in Brazil and in many Third World countries, the BECs are â€Å"at the base† of society as well. In fact, most of the thousands and thousands of BEC members are poor. This is not an exclusive option but an understandable fact. The poor feel in a stronger way the need for community, for mutual support. They are less sophisticated in shaping their interpersonal relationships because they have less to lose. They are more open to participation because more pressed by common needs. Finally, they are more sensitive to the gift because they realize their personal and societal needs. Thus they hardly take things for granted or as if deserved. This opens their hearts to faith, which is part of the gifteconomy of salvation and liberation. Moreover, being at the base makes BASIC ECCLESIAL COMMUNITIES 603 it easier for BECs to link faith and real, everday life. On the grounds of the gospel demands, they realize the need for the transformation of a society whose organization is in itself unjust in many aspects and very much the source of their own poverty. Thus faith is not locked in the mind and even less within the private, individual horizon. Faith is a dynamic factor of personal conversion and societal transformation. In an earlier stage the BECs in Brazil were thought of as a way to improve the life of parishes. Progressively it became clear that such a model of communion and participation, such a quality of interpersonal relations, were not possible in a large-scale group or at a highly developed level of social organization. Without losing the linkage to the parishes, BECs multiplied within each parish, keeping their spontaneity and flexibility. Today there is no pretense of making of a parish a community in the terms of BECs. This would hardly be possible in sociological terms. The life of a parish, however, can be significantly improved by the presence of many BECs that gather between 20 and 50 people in general and can occasionally interact for common purposes within the parish. For historical and sociological reasons, Brazil has been a land chronically short of priests (a situation that is starting to loom elsewhere too). In previous times people would confine their active church life to the periodic and scarce presence of the ordained minister. With BECs the growing awareness of the diversity of vocations and of their respective responsibility in the Church led them to consider the priest as a part of the BEC and not above it. In his absence, however, the community goes on in its ordinary life, be it at the level of internal church affairs (prayer and biblical groups, preparation for the sacraments, attention to the sick, renewal and ongoing formation programs, and so on), be it in the field of concrete commitments to action in the social and political realm. Links to the parish or the diocese are kept, of course, and they remain the main source in the preparation of written material for several projects (biblical papers, liturgy of the word, etc. ). But life does not rest upon the initiative of the clergy and even less on the need for its constant involvement or required approval. This leads to a growing decentralization of church life which, however, fits within the parameters of a broad and all-embracing planning by the parishes, the dioceses, and even a very active and wellorganized Bishops Conference at a national level or in each one of its 15 regions in the country. The further elaboration of this article will provide the reader with more detailed information on what BECs mean in this precise context. It is important to bear in mind that taking Brazil as a case study for methodological reasons should not turn out to be an exclusive or narrowing focus. Having a specific point of reference helps us to have a context 604 THEOLOGICAL STUDIES for thinking, to be precise on what we are talking about, and to make possible a concrete comparative approach to our own ecclesial situation or perspective. BEC: A WAY OF BEING CHURCH The growing literature on BECs has accustomed us to think of them mainly, if not exclusively, in terms of Latin American ecclesiology; and one of the postulates of this ecclesiology is that the BECs are not simply a movement or association in the Church but rather a way of being Church. I start from this position, which I myself share, but in this article I would like to look at the issue from a different angle. It may help to broaden ecclesiological perception vis-a-vis our BECs, as well as their scope and significance for the Church as a whole. If indeed the BECs are a way of being Church, then they, like the Church, can be read and interpreted by distinct ecclesiologies. The reading will be more or less adequate in a given case, particularly when it has to do not so much with a more or less abstract concept of the Church but rather with its concrete embodiment in a given local area: the Brazilian Church, for example. I intend in this article to link up the BECs with several major ecclesiologies of European-American extraction in the last 30 years or so. Those ecclesiologies were not thought out in terms of BECs, so the linkup may serve two purposes. First, on the basis of premises that are not just Latin American, it will check out the proposition that BECs are truly a way of being Church. Second, it will show that such ecclesiologies can be enriched and opened to new horizons in the light of BECs. Let me mention two further points. First, we clearly have a wide and varied multiplicity of ecclesiological standpoints. Each one, taken individually, brings out the richness of the aspect it highlights, while at the same time leaving other possible dimensions in impoverished silence. The very plurality of ecclesiologies reveals the inability of any given one to exhaust the mystery of the Church. Understanding the Church, and BECs as a mode of embodying the Church, will always entail the meeting and linking up of various ecclesiological intuitions. It can never be a linkup with one exclusively. Indeed, in principle it should embrace them all, though of course with differing tones and stresses. My second point has to do with the present level of ecclesiological awareness, in which difference of focus is not due solely to difference in the aspect treated. It also depends on the historical frame of reference that serves as the backdrop for the reflection process. Theology carried on in the First World or inspired by it has been less explicit about that context, but it nevertheless bears the marks of it. For Third World theology in general, BASIC ECCLESIAL COMMUNITIES 605 and Latin American theology specifically, that frame of reference is inescapable, clearly putting its mark on theological method and its final product. This article may help us to see that these ways of doing theology are not mutually exclusive. By the same token, the Church, reflecting consciously on the mystery that it is, can derive benefit from this plurality. It can again take up the problem of its unity on the basis of presuppositions that do not rest upon uniformity in its process of theological reflection. The BECs may serve here as a focus and means for verifying this proposition. Among possible methodological options, I would like to single out three that are embodied in works of comparative ecclesiology. The first identifies the ecclesiological perspective, organizing the thought of each author around a dominant tendency in his works; this was the approach used by Batista Mondin. 1 The second defines a theoretical frame at the start and then uses it to compare distinct ecclesiologies, authors, or â€Å"schools†; such was the approach used by Alvaro Quiroz Magana in his thesis. 2 The third inductively works out ecclesiological models on the basis of various authors, suggesting the viability and even necessity of using different models to articulate an ecclesiology; that has been the approach of Avery Dulles in several works. Since it does not focus mainly on authors as Mondin does, or anticipate any theoretical grid as does Quiroz Magana, Dulles’ method lends itself best to my objective here. I want to verify whether and how BECs bear the chief marks of the Church that have been underscored in recent ecclesiologies outside Latin America, and how BECs can amplify and shed light on the content of those ecclesiologies in a different way. Taking my inspiration from Dulles’ method, then, I will try to expand the content of his analysis in ModeL · of the Church by focusing specifically on BECs. In his later work, A Church To Believe in, Dulles really ends up proposing a sixth model (the Church as a community of disciples), but I shall not consider that model specifically here. Its syntheticintegrative character is less adequate to my analytic-comparative purpose here. In Models of the Church Dulles proposes the following ecclesiological 1 Batista Mondin, Le nuove ecclesiologie: Un’imagine attuale della Chiesa (Rome: Paoline, 1980). 2 Alvaro Quiroz Magana, Eclesiologia en la teologia de la liberacion (Salamanca: Sigueme, 1983). Avery Dulles, Models of the Church: A Critical Assessment of the Church in All Its Aspects (Garden City, N. Y. : Doubleday, 1974); A Church To Believe in (New York: Crossroad, 1982). 606 THEOLOGICAL STUDIES models: Church as institution, communion, sacrament, herald, and servant. I shall briefly present the fundamentals of each model, reflecting on the relationship of BECs to the model in question. Church As Institution This is the model to whi ch we have been traditionally accustomed. It solidified over the centuries, and we were evangelized and theologically educated in it until the 1950s. Its main thrust lies in understanding the Church as a society, indeed as a perfect society. Its underlying Christology views Christ as prophet, priest, and king, with the threefold function of teaching, sanctifying, and ruling. That mission is carried out by virtue of the power which Christ received from God, and which he confers on those who in fact possess authority and jurisdictional power in the Church: the pope, bishops, and priests. Thus the ecclesiological accent is on the organization and dispensation of power, hence on the juridical dimension. This stress shows up on the three planes of doctrine, sacrament, and administration, which are explicitly linked up with their divine origin. The logical result is the excessive growth in the Church of the clerical and institutional dimension and the relative atrophy of the charismatic element as well as of the significance of the People of God, particularly the laity. Proper membership in the Church is defined as acceptance of the same doctrine, communion in the same sacraments, and obedient subjection to the same pastors—all that being visibly verified. Obviously the relationship of this paradigm to EECs is remote, by virtue of the characteristics of both the model and BECs. The predominantly vertical conception of power, the resultant structural organization, and the primacy and hegemony accorded to clerical initiative and activity represent something very different from what BECs are actually seeking andfleshingout in their way of being and living the reality of the Church. By the same token, however, BECs in Brazil, as I said, do contrast with basic communities that have arisen in the First World, particularly with those that arose in the 1960s. Brazilian BECs almost always arise through the initiative of the hierarchy and are sustained by their support. Working alongside lay pastoral agents, priests and religious also provide inspiration and motivation. Bishops and priests exercise jurisdictional power over Brazilian BECs, and the latter recognize and accept this because they consciously regard themselves as an integral part of the institutional life of the Church as a whole. Thus Brazilian BECs are not resistant to the Church as institution, they do not pose an alternative to it, nor do they absolutize their own way of being Church. Instead they see themselves as a vital part of the Church, without which they would have no meaning. BASIC ECCLESIAL COMMUNITIES 607 Taking all these factors into account, we can see that, from an analytical point of view, the Church-as-institution model hardly serves as the dominant ecclesiological inspiration or perspective in the rise of BECs and their actual working. Church As Sacrament â€Å"The Church exists in Christ as a sacrament or sign and an instrument of intimate union with God and of the unity of the whole human race† (Lumen gentium, no. 1). With these words Vatican II summarily echoes and ratifies a theme that was much in evidence in the Church Fathers (Cyprian and Augustine) and in the age of scholasticism (Thomas Aquinas). Its elaboration in terms of a more general ecclesiological perspective, however, is fairly recent. This newer perspective views the Church as a sacrament. One felicitous effort of this sort was by Otto Semmelroth, and his work inspired many others. 4 Henri de Lubac also made a significant contribution to this approach by using patristic and medieval sources. 5 He linked up two dimensions: the Christological—for us Christ is the sacrament of God; and the ecclesiological—for us the Church is the sacrament of Christ. All the sacraments are essentially sacraments of the Church. The sacraments derive their power of grace from the Church, and through them the Church becomes the sacrament it is. Here we have a linkage between the model of the Church as institution (which stresses the visible reality of the socio-ecclesiastical dimension) and the model of the Church as communion (which stresses the socio-ecc/esiai dimension rooted primordially in the inner union of faith, hope, and love). In the Church-as-sacrament model the whole congregation of the faith comes together in all its diverse vocations and functions. That explains the fecundity of this approach, which has been explored ecclesiologically by many theologians, particularly since World War II. A sacrament is a sign of something really present, the visible form of an invisible grace. It is an efficacious sign, producing or intensifying the reality it signifies. The sacraments, then, contain the grace they signify and confer the grace they contain. In tradition the sacraments have always been associated with the social dimension of the Church, not with the isolated individual, even though they are administered and rec eived by individuals. For the human being, then, the sacraments bring together Otto Semmelroth, Die Kirche als Ursakrament (Frankfurt/Main: Knecht, 1953). Henri de Lubac, Catholicisme (Paris: Aubier, 1948). See the following works by way of example: Leonardo Boff s doctoral dissertation, Die Kirche als Sakrament im Horizont der Welterfahrung: Versuch einer Legitimation und einer struktur-funktionalistischen Grundlegung der Kirche im Anschluss an das IL Vatikanische Konzil (Paderborn: Bonifatius, 1972); Yves Congar, â€Å"L’Eglise, sacrement universel du salut,† in Cette eglise que j’aime (Paris: Cerf, 1968) 41-63; P. Smulders, â€Å"L’Eglise, sacrement du salut,† in G. Barauna, ed. , L’Eglise de Vatican II2 (Paris: Cerf, 1967) 331-38. 5 6 4 08 THEOLOGICAL STUDIES and link the visible and invisible orders as well as the individual and social planes. We can sum this up by saying that Christ is a sacrament and so is the Church. Christ is the sign and visible presence of the invisible God, the efficacious power of salvation for the individual and the whole People of God. As institution and communio n, the Church is the sign and visible presence of Christ: accepted by faith and lived both really and mystically by the ecclesial community in the unity of the same faith. Indeed, the Church is even more sacrament than sign. Through its visible actions the Church not only signifies but dynamically produces and makes visible the reality of salvation that it represents and announces. The Church, then, is a grace-happening, and not just in the sense that it effects and administers the sacraments. It is a grace-happening as well because in the life of believers, who are the Church, we see operating and unfolding faith, hope, love, freedom, justice, peace, reconciliation, and everything else that establishes human intercommunion and humanity’s communion with God. Now let us see how the BECs look in the light of this model, the Church as sacrament. 1. From our examination of the Church-as-institution model, there is no doubt that the BECs see themselves as Church, as part of the visible, institutional, sociological body of the Church, and that they are a specific way of living as such. We also find Church as sacrament in the BECs. They are it within the Church itself insofar as they better embody the ecclesial range and presence of lay people, or the poor, in the Church— two features less evident in the Church’s concrete structures and functions in recent centuries. Lay people and poor people share a core reality. They are both of the grass-roots level, of the base: lay people in the Church, poor people in the world. Consequently we get thereby a visible, ecclesial sign of Christ’s own kenosis, a fundamental Christological dimension (Phil 2:5-11), which had not found suitable expression in the Church-as-institution model as lived in the past few centuries. This Christological tie-in, which is lived intensely in BECs, serves as an instrument of grace for bishops, priests, and religious who accept, recognize, or even share the BEC way of being Church. . The BECs have emerged from within a traditional Catholicism. In Brazil that Catholicism was centered around sacramentalization; little effort was put into clear-cut evangelization and explanation of the faith. Both in pedagogical intent and in actual practice, BECs put less stress on the traditional approach of sacramentalization. This is obvious insofar as the older focus on administering and receiving the sacraments signified and reaffirmed the hegemony of ordained authority and power. This was characteristic of the earlier pastoral BASIC ECCLESIAL COMMUNITIES 09 approach or flowed naturally from it. In the cities it took the form of regular administration of the sacraments. In rural areas and the interior it took the form of rapid discharge of various sacramental obligations (baptism, confirmation, marriage, penance, and Eucharist) in a very short period, on those rare or sporadic occasions when ordained ministers of the sacraments were on hand (the Brazilian-coined word to say it is desobriga, literally â€Å"discharge of obligation†). In both cases the tenor was more individual than communitarian. Administration of the sacraments frequently took place without proper doctrinal preparation and without rightly establishing the inner dispositions required for meeting the ethical and ecclesial prerequisites for participation in the sacraments. Thus sacramentalization was not tied into a clear ecclesial awareness of the scope and significance of the sacraments. The forms of sacramental expression and preparation for them were associated mainly, indeed almost exclusively, with the ordained minister, who was and still is scarce and much overworked in Brazil. Through their functions and services, current BECs have been filling in for ordained authority insofar as they can. Church as sacrament, in the terms indicated by Lumen gentium, finds expression in many ways. The overwhelming growth of sacred authority and power (the first model) had led historically to exclusive attribution of all that to the clergy. Today lay people, in BECs and other ecclesial areas, are serving as ministers to the sick and Eucharistie ministers. They are preparing individuals and communities for baptism, confirmation, and the Eucharist. And they are performing other functions for the immediate human and Christian well-being of individuals and communities. All these activities are clear signs of the Church as sacrament and its efficacious presence, which is not restricted to the seven sacraments alone. The fundamental change is the fact that this whole complex is seen in an ecclesial context. Without denying the vocational and ministerial role and importance of the clergy, BECs have ceased to be wholly dependent on them. The ordained minister takes his place once again within a community growing increasingly aware of its diverse vocations and functions, which are the presence of grace in the world, for the lowly in particular. 3. Insofar as the seven sacraments as such are concerned, BECs cannot fully realize the Church as sacrament in the anointing of the sick and two other basic points. They are promoters of reconciliation at the level of interpersonal relations between their members, but they cannot effect reconciliation as sacrament. Builders of communion as the only viable root of community, their members cannot realize the full significance of the mystery of the Eucharist. These sacraments, which are an indispensable part of Christian life, are bound up with the ordained minister. 610 THEOLOGICAL STUDIES Given the current discipline of the Church and the envisioned requisites of formation and life style, there is no way of providing BECs with such ministers. BECs are multiplying rapidly and sporadically in rural areas and urban peripheries. There are not enough priests for them either quantitatively or qualitatively. By â€Å"qualitatively† here, I am not so much referring to the ministerial qualifications of the priest or his fulfilment of the juridical requisites for exercising his pastoral ministry. I am referring to the suitable adaptation of the priestly type to the BEC way of being Church. For the BEC has its own proper form of communion and participation, integrating various vocations into a more decentralized overall pastoral design based on subsidiarity. This is the present situation, and in the foreseeable future there does not seem to be any thought on the part of the Church as institution to give BECs, or the rest of the Church for that matter, any alternative to the present form of the sacrament of holy orders or to the prerequisites for its reception and exercise. This is a very serious problem affecting churches that are heavily nurtured by the word of God and that consolidate the bonds of communion between their members by fostering ecclesial awareness. In traditional Catholicism and the desobriga paradigm, the Eucharistie question was relativized in one or another way: either the ecclesial significance of the sacrament of the Eucharist was not perceived, or the pertinent law of the Church was fulfilled, not very often but enough to be considered satisfactory. In the living Church embodied by BECs we see, first and foremost, a keen awareness of the structural significance of the Eucharist in the Church as sacrament. They are acutely aware of the necessity of the Eucharist, but also of the actual impossibility of their having the Eucharist with its full meaning and reality. This problem cannot be solved adequately by allowing for exceptions or by occasional casuistic interpretations. It will have to be faced by the Church as part and parcel of its overall pastoral responsibility. The latter must take into account the concrete, diversified reality of the ecclesial body in the world as well as the salvific function of the Church as sacrament, whose core is the Eucharist. Placed at the disposal of human beings, the Eucharist is meant to be the efficacious font of communion between believers, and of their communion with God in Jesus Christ. Church As Herald In this model the Church is seen primarily as the bearer of the word of God. Receiving that word, it is to pass it on to human beings. Its proclaiming is also a convoking, bringing together those who hear and accept the word in faith and who are maintained in faith and union by the strength of the word. Thus the word is constitutive of the Church. BASIC ECCLESIAL COMMUNITIES 611 The Church is the herald of the word, however, not its ultimate addressee. The Church receives the word to announce it. Thus the word emerges as the crucial axis of an ecclesiological perspective that is kerygmatic, prophetic, and missionary. The two preceding models sprouted on Catholic soil and are cultivated there. This model, on the other hand, was nurtured by Protestant reflection. In this century it has been cultivated by Karl Barth and Rudolf Bultmann in particular. Some of its intuitions share a common subsoil with more ancient Catholic tradition, however, and they emerged again in Vatican II to find theological expression in a Catholic and ecumenical way. In the work of Barth, the Church is the living community of the living Christ. 7 God calls it into being by His grace and gives it life by means of His Word and His Spirit, with a view to His kingdom. Thus the Church is not a permanent fact, an institution, much less an object of faith. It comes about by God’s action. It is an event constituted by the power of the word of God in Scripture, made real today and announced to human beings. This proclaimed word gives rise to faith, a gift from God that is outside human control. There is no authority in the Church except the word of God, which is to be left free to call into question the Church itself. Through God’s word the Church is renewed and, above all, urged on to its mission: constant proclamation of the salvific event, Jesus Christ, and of the advent of God’s kingdom. This is the core of Barth’s message. The word and its proclamation are not meant to reinforce confessional, institutional, social, or political positions, or to abet the expansion of the Church as a society. In the work of Bultmann8 two crucial points must be considered with regard to ecclesiology. First, there is his nonhistorical conception of the Church. The result is the absence of any solid sociological or institutional dimension for the Church, and indeed the absence of any intention in Christ himself to establish or build it. Hence the identification of the Church with a historical datum or phenomenon remains ever paradoxical. Second, for Bultmann the word of God remains central, along with its proclamation as call, appeal, and invitation. But his view here is not the same as Barth’s. Let us look at it a bit more closely. Bultmann, more exegete than systematic theologian, sees the Church 7 Karl Barth, Kirchliche Dogmatik 4/3 (Munich: Kaiser, 1935 and 1967). For a systematic presentation of Barth’s ecclesiology vis-a-vis Catholic ecclesiology, see the work of Colm O’Grady published by G. Chapman in London: Vol. , The Church in the Theology of Karl Barth (1968); Vol. 2, The Church in Catholic Theology: Dialogue with Karl Barth (1969). 8 Rudolf Bultmann, â€Å"Kirche und Lehre im Neuen Testament,† in Glauben und Verstehen 1 (Tubingen: Mohr, 1966) 153-87; Theologie des Neuen Testaments (Tubingen: Mohr, 1948). Both works have been translated into English: Faith and Understanding; A Theology of the New Testament 612 THEOLOGICAL STUDIES as a Pauline creation. It is so on three levels. It is a community of worship, an eschatological community, and a community with a vocation. In the first, the word is proclaimed. In the second, God is made present in the acceptance of Jesus by human beings. In the third, the first becomes prophetic vocation, kerygma that calls for a decision. The ecclesial event emerges in this kerygmatic tension of summons and response that the word brings with it, always assuming someone with credentials who proclaims it and/or a community that hears it and takes on the commitment. The Church comes to be in this faith-happening, which frees the context from any institutional, normative, or legitimating instance. The Church is actuated whenever the kerygma unleashes the summons of God and the response of human beings. There are clear differences between Barth and Bultmann. But they also have a basic affinity with regard to the significance and active role of the word in constituting the Church as a happening. These two theologians assume the importance of the community to which the word is addressed. The word is the glue around which the community gathers. The response of faith given to the word by the community is what gives the latter its meaning and reason for being. Here we can see the clear difference between the Protestant and the Catholic perspective vis-a-vis this model. Vatican II stresses that the Word became human, became flesh. Christ lives on in history through the Church, manifesting in it his message and saving activity; but there he also shares his own being with humans. In the Catholic version the Church-as-institution model is also brought into relationship with the word. The Church as a whole—and some in it by specific function—has the responsibility of watching over the proclamation and interpretation of the word. The Church’s magisterium is not above the word, as Barth claimed. It is under the word, deriving from that word its starting oint, its norm, and its nourishment. In and for the community, the magisterium is the instance of Christ’s power and authority with regard to the fidelity and continuity of his message. The community that hears and accepts it is not just called to proclaim it and bear witness to it; it must also translate it into real-life action on both the individual and the social levels. The word of God is central in the ecclesiological outlook of BECs. For them it is the immediate point of reference, the source of inspiration, nourishment, and discernment. Quite often it is the primary catalyst of community. Unlike the sacraments, which are not always accessible, the word is always within their reach. But there are profound differences between the BEC focus on the word and that to be found in the ecclesiologies of Barth or Bultmann. BASIC ECCLESIAL COMMUNITIES 613 1. In BECs the word is received within the Church and as Church insofar as the BEC is a way of being Church, or insofar as it is located in the bosom of the Church as institution and united with it. This implies the permanent reality of the Church to which the word is addressed. It also implies acceptance of the magisterium, the function in the Church that watches over the interpretation of the word and our fidelity to it. 2. In BECs the word naturally is conveyed through Scripture, which is read, prayed, and reflected upon; but all this is done in direct relationship with life. One could put it the other way and say: in BECs the everyday life of the members, the Church, and the world are read, prayed over, and reflected upon in relation to the word of God. If it is true for BECs that the Bible is the word of God, it is no less true that God also speaks to us in the language of real life. Bible and life shed light on each other for those who look to them for meaning in faith. The faith and spirituality of BECs are grounded on this foundation. 3. In BECs the symbiosis of word and life is the key to the process of evangelization. In the earlier pastoral paradigm, and particularly in the quick discharge of sacramental obligation (desobriga), there was little space for the word. The faithful received the word in a largely passive way. Their faith was receptive, but it did not feel summoned to commitment and radiation. There was no urgency toward a lasting conversion, on both the individual and social level, as a radical consequence of hearing and assimilating the word. This sort of profound transformation (metanoia) and the proclamation of the word to others characterize the BECs insofar as they embody Church as herald, Church of the word of God. Unlike Barth’s view, however, this proclamation is not dissociated from the world and its problems; it is in solidarity with them. Nor is it turned in on the Church and the community of believers, who are exclusively focused on an eschatological kingdom of a future sort. In BECs the word is a summons to lives being lived in the Church and already preparing the kingdom. It summons them to call into question both the individual person and the world, in order to shape a just society that will turn the word into reality and embody the gospel project in a coherent way. 4. In BECs, then, the word is kerygmatic and prophetic, as it was for Bultmann. It is that insofar as it is the center of a community of frequent de facto non-Eucharistic worship, which lay people can celebrate without the ordained minister they lack. The word is also kerygmatic and prophetic insofar as it belongs to a community focused on the definitive kingdom. Contrary to Bultmann’s position, however, this kingdom is tied to the historical Jesus, the Word made human being. Through his word and presence in the Church, this kingdom is already beginning to take 614 THEOLOGICAL STUDIES on shape in the course of history. In BECs the word is kerygmatic especially insofar as it calls for living commitment and a coherent response on both the individual and societal planes. Bultmann requires someone accredited to proclaim the kerygma. In BECs this accreditation is not primarily rooted in human wisdom or qualifications, though of course such factors are not ruled out. In BECs the crucial factor is the faith lived by the vast majority of the members in uprightness, simplicity, and poverty as they see their salvation and liberation in spirit and in truth. 5. All this is realized in BECs through the ongoing improving of interpersonal relationships, which give visibility to ecclesial community rooted in the prior communion in faith, justice, and love. In that sense community is not just the initiative of a God who summons and brings together. It is also the persevering laborious response of human beings journeying day by day through time and facing the problems and conflicts of life. The limits and benefits of BECs vis-a-vis the word have been well brought out by Carlos Mesters, to whom they are indebted for a notable service of the word. Officially and scholarly accredited as a minister to proclaim the kerygma, he knew how to listen well to the word that God continues to utter in the hearts of the lowly, opening their hearts and minds to an understanding of both God and the human being. Mesters warns us about the risk of subjectivistic interpretation, about the failure to do a judicious, historically situated reading of the text, about the danger of a selective, ideological approach that seeks only confirmation of one’s own initial position. He stresses the importance of a solid exegesis that will help the common people to get beyond those problems and also respond to the questions they themselves raise. He insists on the viability of a reading that will take into account the physical and material reality of the biblical folk without reducing the biblical message to just that. Finally, he tries to make it possible for an urban, industrial world to get closer to the rural book that the Bible is. 9 Church As Servant The ecclesiological models considered above are markedly centripetal. They prefer to focus on the internal reality of the Church, affirming its vitality and self-sufficiency in relation to the world. The Church teaches, offers a salvific presence, issues ethical norms, and enunciates values. For the far from naive use of the Bible in BECs, see the article by Carlos Mesters in John Eagleson and Sergio Torres, eds. , The Challenge of Basic Christian Communities (Maryknoll, N. Y. : Orbis, 1981). For a sample of his own ability to relate biblical exegesis to real human problems, see Carlos Mesters, God, Where Are You? Meditations on the Old Testament (Maryknoll, N. Y. : Orbis, 1977). 9 BASIC ECCLESIAL COMMUNITIES 615 The advent of modernity and the growing autonomy exercised by the world drew it further and further away from dependence on the Church and acceptance of it. The Church, in turn, reacted by taking up a defensive, indeed often aggressive, position vis-a-vis the world. Church and world took up hard lines in opposing trenches. 10 Vatican ^1 reversed this tendency. It led the Church to see the modern world as an interlocutor with its own identity. This focus can be described as a belatedly optimistic view of the world. Nevertheless, the Church continues to cherish the hope that it will be able to continue its mission vis-a-vis the world. That mission to the world will be one of service primarily. The important thing for the Church is not to withdraw into itself and attract a small group that keeps its distance from this world. Instead, it must take its rightful place in the world and then open itself up as a place for dialogue, constructive action, and liberation. Paralleling the whole conciliar thrust in the Catholic Church, various theologies of secularization have taken shape in Protestant circles by stages. Their impact on the way to read world and Catholic theology was felt most keenly in the decade of the 1960s. The basically positive thrust of the process of secularization (taken as the human autonomy with regard to the explanation of the immanent reality) clearly took an increasingly immanentist turn, often enough degenerating into an undesirable secularism (which is the negation of any transcendent dimension or reality). Despite some unacceptable turns and developments, the Western Church has clearly taken an uncontestable step in reformulating its own reality vis-a-vis the world. The disposition of the whole Church is one of universal service to humanity as such, which is now seen as one big family or indeed as the People of God. Service (diakonia) becomes the central inspiration of ecclesiology.  · Though very aware of its frailty and inconsistency, the Church will not retreat into itself. On the basis of its theological anthropology, it will offer the world answers that the world itself has not found, or that the world has missed and perverted in its dizzying drive toward immanentism and reductionism. This focus of the Church as servant is, however, still sharply confined. It was the theological perspective of the North and West immediately following Vatican II. Today, even in those hemispheres, it is being sharply contested, and its limitations are being recognized. It is from different angles that the BECs translate and embody the new diakonia of the Church vis-a-vis the world. In Brazil and the rest of 10 See Marcello Azevedo, Modernidade e Cristianismo (S. Paulo: Loyola, 1981); Inkulturation and the Challenges of Modernity (Rome: Gregorian Univ. , 1982); J. B. Libanio, A volta a grande disciplina (S. Paulo: Loyola, 1983). 616 THEOLOGICAL STUDIES Latin America, there can be no naively positive view of the modern world. The achievements of science and technology are admitted, and so is the heightened human awareness of such basic elements as human rights, individual freedom, participation in public life, recognition in principle of the equality of all human beings, and other features of modern contemporary culture. But it is impossible not to notice the gap between these theoretical ideals and their actual realization in history, not to mention the actual frustration and perversion of these ideals in many areas. Medellin and Puebla, as well as papal and episcopal postconciliar documents, underline the aberrations embodied in injustice, poverty, hunger, oppression, and structural stigmas that mar our reality. In such a context the poor are the ones who suffer most, along with those who are discriminated against and marginalized, crushed and destroyed beyond any hope of repair. These are the people who predominantly make up the BECs. Hence this is the concrete way that the Church as BEC manifests its status as servant. In itself it again takes on and lives Christ the Servant: in the mission of the suffering people and in the witness it bears in faith, even to the full embodiment of the message in martyrdom. New life is thus given to a Christological component that has long been forgotten or left buried in obscurity. Here we have a Church that serves and fulfils itself in service to the world. It does this through the diakonia of a faith, conscious of the gift given to us in Jesus Christ. This gift is not, however, the privilege of a chosen few; it is the responsibility of all. This responsibility is lived in the urge to denounce and call into question the sociostructural organization that has produced such an unjust society. It does this by identifying clear-cut forms of institutionalized violence in all their shapes. It does this by insisting on radical changes through relations of communion and participation among human beings. Moreover, in BECs the Church becomes a servant by serving the common people without replacing them in either the Church or the world in a paternalistic way. It recognizes that they too have the right to take the initiative in carrying through their own process of maturation and liberation, both religious and civil, after centuries of denial, tutelage, or marginalization. In this perspective of active ecclesial participation, BECs are a Church that eminently serves the other forms of being Church as well as the other vocations and charisms in the Church. 1 11 This model, which stresses the urgent necessity of service as a consequence of faith, spells out the specific nature of Christian faith in full consistency with the tradition of ancient Israel and with the Gospel message. Both stressed the necessity of fleshing out in reality what one believed. Faith, then, cannot be understood solely in terms of assent or conviction; it must be translated into real-life action. There is a strong echo of the Gospel message (Mt 25 and Lk 10:25-37) in the insistence on a theology of service as an underlying BASIC ECCLESIAL COMMUNITIES 17 Church As Communion/Community The model of Church as community founded on communion is the one that emanates most directly from the explicit ecclesiology of Vatican II. It stands in marked contrast to the hegemonic model (Church as institution) that was regarded as the primary interpretation of the mystery of the Church for ten centuries as least, and that was practically the dominant interpretation in the last five centuries. Nevertheless, the communitarian conoeption of the Church goes back to Scripture itself and was vigorously upheld in the patristic era. It threads through many phases of church history with regard to the ecclesial body as a whole and with regard to specific vocations within the Church, particularly in the evolution of the religious life. Thus in its ecclesiological perspective Vatican II taps roots grounded in tradition and the Bible and rediscovers one of the most fruitful facets of ecclesial inspiration throughout church history. 12 Here the Church is the community that is established in communion with God and between human beings. It embraces and pervades the part of an unmistakably Christian praxis. The term â€Å"praxis† is not synonymous with â€Å"practice† insofar as the latter term simply means action or behavior; nor is â€Å"praxis† the opposite of â€Å"theory. † Praxis is a concrete form of historical commitment and involvement, stemming from a twofold awareness: that history is made in time and that it is the result of human actions stemming from concrete choices. Praxis, then, is the conscious making of history, and Christian praxis is the concrete living out of the historical dimensions of the faith. Christian praxis is the daily, long-term embodiment and direction given to the service that faith demands. See F. Taborda, â€Å"Fe crista e praxis historica,† Revista Eclesiastica Brasileira 41 (1981) 250-78. This notion of praxis has been much discussed by various liberation theologians, including Gustavo Gutierrez, Juan Luis Segundo, Leonardo Boff, and Jon Sobrino. For a sophisticated and penetrating examination of the complexities of modern historical reality in the industrialized nations and Latin America, see chapters 1013 of Juan Luis Segundo, Faith and Ideologies (Maryknoll, N. Y. : Orbis, 1984) 249-340. 12 See Pier Cesare Bori, Koinonia: L’Idea della comunione neU’eclesiologia recente e nel Nuovo Testamento (Brescia: Paideia, 1972); id. , Chiesa primitiva: L’Immagine della comunita delle origini—Atti 2:42-47; 4:32-37—nella storia della chiesa antica (Brescia: Paideia, 1974); Yves Congar, L’Eglise de saint Augustin a l’epoque moderne (Paris: Cerf, 1970); Jerome Hamer, L’Eglise est une communion (Paris: Cerf, 1962); Emil Brunner, Das Missverstandnis der Kirche (Zurich: Zwingli, 1951); id. Dogmatik 3: Die christliche Lehre von der Kirche, vom Glauben, und von der Vollendung (Zurich: Zwingli, 1960). For Brunner, the Church is pure fraternal communion bearing witness to love. The antithesis between communion and institution is the core and guiding thread of his ecclesiology. In Dulles’ first model (Church as institution), the Church stands above the faithful, as it were; it is extrinsic to them in a certain sense. In Church-as-communion ecclesiologies, the Church is the community of all the faithful living a life of communion. Bellarmine opposed institution to communion. Brunner opposes communion to institution. Hamer sees communion lived out only in the institution. BECs start from communion as experiential living in the light of faith to reflect consciously on their ecclesial participation in the Church as institution, which they would never imagine to be adequate without the living experience of communion. 618 THEOLOGICAL STUDIES People of God in the multiplicity of their gifts, vocations, services, and functions. It embraces the Church at every level, particularly in its appreciation of episcopal collegiality and local churches. It is no less open to other Christian denominations, non-Christian religions, and all human beings who sincerely search for love, truth, and justice. There have been frequent manifestations of this spirit, from the first encyclical of Paul VI (Ecclesiam suam) to the outlook underlying the basic structure of the new Code of Canon Law. It might be assumed that all this was inspired and dictated merely by sociological imperatives. That is not the case. The People of God, the image of the Church most esteemed by Vatican II, is a great community; but it is so under the action of the Holy Spirit. The members of this People, who are seen in terms of equality, dignity, and freedom, receive the very same Spirit and act under that Spirit: hearing and proclaiming the word of God in the unity of the same faith and mission. In this model of the Church as communion/community, both Medellin and Puebla will find their common basis and their great mediation for an evangelization that is humanizing, transforming, and liberating. The BEC is indicated as the primary and proper scenario for the concrete embodiment of this communion. Sociologically, it implements a new pattern of personal and social relationships. Ecclesiologically, it is a common center for reading and interpreting life and for hearing the word of God, for union among those who believe, and for service to all through the various ministries that arise out of the needs of the community and dovetail with ito varied vocations and charisms. The BEC amalgamates and integrates the conscious, subsidiary coresponsibility of all, under the action of one and the same Spirit, into the total body of one and the same Church. Here again we come across a central element that sheds light on the whole complex. These BECs have been in fact ecclesial communities of poor people, marked by a structural poverty stronger than the poor themselves. In a glaring way it bears witness to the absence of communion and solidarity between human beings in our current societies, to the prevailing power of injustice that destroys the human being and nullifies God’s plan for humanity. Thus the BECs are a call to conversion of heart and to the re-establishment of justice in love, which will make possible communion in faith and mission. As a community that unites hearts, the BECs are no less a force for the transformation of a world that divides and crushes. They are insofar as they try to extend to the world and the Church the reality of communion that they themselves are already trying to live as communities. The little patch of the People of God that is living in each BEC, an â€Å"initial cell† as Medellin puts it, is a sign and BASIC ECCLESIAL COMMUNITIES 619 sacrament of the People of God that Vatican II sees as the Church, and that it would like to project over the world as a whole. In BECs, then, the ecclesiological model of Church as communion/ community ceases to be a theoretical variable of ecclesiological analysis. It becomes the existential witness to a reality of the Church, which is growing in communion and participation to become a community. In the BECs this model is a promising prototype of the necessary, ongoing process of historical becoming that is to culminate in the eschatological kingdom, where community is to be lived in full, definitive communion. THE SOTERIOLOGICAL COMPONENT In discussing these various ecclesiological models, I mentioned several times their underlying Christological component. I do not want to end this article without also alluding briefly to the importance of the soteriological conception these models may derive from their association with BECs as a way of being Church. The mystery of the Church is intimately bound up with the mystery of Jesus Christ, and no less with the understanding of his mission. This, in turn, is reflected in the conception of the ecclesial mission. Thus ecclesiology, Christology, and soteriology shed light on one another and help to explain one another. The salvation and redemption given to us by the Father in and through Jesus Christ (the meaning of his life and mission) is to be realized on at least three levels. They can be distinguished from one another analytically, but they are interwoven in reality. For the historical destiny of humanity must be oriented in line with its eschatological destiny, in the indissoluble unity of the proclamation and realization of the kingdom, which is to be initiated here but find its ultimate culmination only in the eschaton. The first level is the redeeming and saving liberation from sin that marks the human race as a whole and the individual human person. The second level has to do with sin in terms of its interpersonal and social projections, insofar as it expresses the perversion of God’s plan as manifested in the concrete human organization of social, economic, and political realities that have been created by human beings and that affect humanity. The third level has to do with liberation from sin as the latter is incorporated into the gestation of culture and history over centuries, which in turn is often the wellspring of sin on the two other levels and vice versa. These three levels of salvation, redemption, and liberation are a replica of God’s activity with the people of Israel, hence of the history of our salvation as designed by God. Salvation, redemption, or liberation cannot be understood solely from the divine side, i. e. , as our ransom from sin through God’s initiative and His new openness to a covenant of love with human beings in and 620 THEOLOGICAL STUDIES through Jesus Christ. Neither can it be understood solely in a directly anthropological sense that is not sufficiently existential, i. e. salvation as the fulness of human liberty and total opening up to the absolute, as a teleological orientation to the definitive, eschatological future of humanity. Salvation, redemption, and liberation must further be understood as the Pauline exigency that human beings also respond to, and ally themselves with, God and His project to liberate humanity with respect to the consequences of sin (Romans 2 and 7). Throughout history th ose consequences leave their mark not only on the life of the individual but also, and even more so, on the social context of the world. In the BECs we do find the soteriological key of the various ecclesiological models mentioned, a key that tends to stress the first level of redemption just noted. But everything I have been saying about the BECs with respect to the ecclesiological dimension of these models implies a twofold emphasis in the soteriological perspective, which is paramount in the ecclesial awareness of our day. The first says that human beings are, by the saving power of Jesus Christ, an active party in carrying on the process of salvation and liberation in history. Just as they were agents in the deformation of God’s plan through their human sin, so they express the new life given to them in Jesus Christ through their real-life embodiment of the love and justice that he has re-established. It is the realization of the Word, made Salvation: a biblical exigency throughout the two Testaments. A second emphasis is also affirmed in the BECs, communities of poor people. They see themselves as the primary subjects in setting in motion and actuating this process of realizing salvation through the transformation of sin’s consequences. In fact, they are the real-life victims of injustice-made sin in the world in which we live. Hence it is they who can best perceive the rupture between such injustice and God’s project. To be or become poor is to perceive this from the standpoint and condition of the poor whatever our social and economic condition might be. Here is picked up the primary inspiration of Jesus’ own life and mission (Lk 3:18-21), which must necessarily be reaffirmed in the life and mission of the Church. 3 13 In a forthcoming book, Basic Ecclesial Communities in Brazil, which is to be published in English by Georgetown University Press, I examine the origin and formation of Brazilian BECs, their evangelizing potential, and the rich novelty of their pastoral paradigm. I also explore them as a theological topic, and the challenges they may pose to the overall process of evangelization. A Portuguese version of the present article is being published by the Brazilian journal Perspectiva teologic a (Sept. -Dec. 1985).