Swot Analysis Giant Step Records free essay sample

As Giant Step has extended its worker base, this takes into consideration collective choice creation which can prompt expanded inventiveness and systems administration. †¢Through the utilization of an organization site, Giant Step can extend its market fundamentally and create an expansion in income by selling downloads and stock. Moreover, fans can communicate with specialists and keep steady over visits/shows and collection discharge dates. †¢As an autonomous record mark, Giant Step isn't compelled by a governing body to sign a particular sound. This takes into account Giant Step to sign and advance specialists they are genuinely intrigued by in light of the fact that they love their music and put stock in them. †¢As a littler, autonomous mark, Giant Step needs to chance to shape more grounded, progressively close to home associations with their specialists. Dangers †¢Online music theft. As a great many individuals acquire music illicitly and for nothing, CD deals fall and specialists/record names pass up music benefits. We will compose a custom article test on Swot Analysis Giant Step Records or then again any comparative point explicitly for you Don't WasteYour Time Recruit WRITER Just 13.90/page Legitimate MP3 organizations, for example, ITunes, take into consideration clients to buy singular melodies, rather than whole collections, which causes a diminishing in record deals. Rivalry from significant record names can push the littler autonomous names out of the market. †¢Due to that reality that Giant Step Records is a littler, progressively casual music mark, there is an opportunities for confusion and mix-ups. On the off chance that bookkeeping or funds are ignored, this could prompt off base installment for specialists. †¢Although it is littler in measure and can shape more close to home associations with craftsmen than bigger names, Giant Step risks having less impact and force inside the music business. Monster Step will most likely be unable to take into account the entirety of the visit and advancement needs of their specialists.

Free Essays on Saplings in the Storm

â€Å"Saplings in the Storm† In â€Å"Saplings in the Storm,† composed by Mary Pipher the issue of high school young ladies as they develop from young ladies to grown-ups is demonstrated to be a mind boggling change. This progress doesn't end once a young lady completes pubescence it is possible that, it is a deep rooted process. Pipher proceeds to talk about the various stages in a girl’s life after she has arrived at pubescence and past. Pipher brings up how in a girl’s more youthful years, she is interested and on edge to find out about the world. Tragically, that all progressions once she arrives at adolescence. She never again is keen on finding out about the miracles of the world. She gets meek, and hushes up about her musings. Her appearance and young men become an a lot higher need than growing the psyche. The bold nature is gone, and her reality is just for the delight of others. Pipher cites Diredot in a letter to a companion, â€Å"You all bite the dust at 15,† (267). This statement is amazing and valid. From my own understanding, I can authenticate this reality. Around when I was 15, school was not, at this point a colossal need for me. Young men, who were never significant, turned into a gigantic need throughout everyday life. I think this is the issue of numerous young ladies that age; the other gender turns into a focal concentration in their life. Along these lines, my evaluations dropped radically. Previously, I had numerous interests, yet when I began concentrating on young men, my appearance turned out to be very time consuming.... Free Essays on Saplings in the Storm Free Essays on Saplings in the Storm â€Å"Saplings in the Storm† In â€Å"Saplings in the Storm,† composed by Mary Pipher the issue of high school young ladies as they develop from young ladies to grown-ups is demonstrated to be an intricate change. This progress doesn't end once a young lady completes pubescence possibly, it is a long lasting procedure. Pipher proceeds to talk about the various stages in a girl’s life after she has arrived at pubescence and past. Pipher calls attention to how in a girl’s more youthful years, she is interested and on edge to find out about the world. Shockingly, that all progressions once she arrives at pubescence. She never again is keen on finding out about the marvels of the world. She gets quiet, and hushes up about her contemplations. Her appearance and young men become an a lot higher need than extending the brain. The brave nature is gone, and her reality is just for the joy of others. Pipher cites Diredot in a letter to a companion, â€Å"You all kick the bucket at 15,† (267). This statement is exceptionally incredible and extremely obvious. From my own understanding, I can bear witness to this reality. Around when I was 15, school was not, at this point a colossal need for me. Young men, who were never significant, turned into a tremendous need throughout everyday life. I think this is the issue of numerous young ladies that age; the other gender turns into a focal concentration in their life. Along these lines, my evaluations dropped definitely. Previously, I had numerous interests, however when I began concentrating on young men, my appearance turned out to be very time consuming....

The Beauty of Online Classes

The Beauty of Online Classes If you are anything like me, you love to be in comfortable clothesâ€"which usually means that youre wearing your pajamas and you have major bed head. So going to class is not one of my favorite things to do. I like to get out and walk and not be a hermit, but four  classes a day outside the comfort of my residence hall  is  just a little too much for me. So this semester I chose three  online classes that relate to my major. Ive  already finished one, and Im loving the other two. Online classes are a little more difficult than in-person classes, but not so much more difficult that you cant  still do well. Online classes are also very helpful if you plan on working while going to school. I only have in-person classes two  days a week at the moment, so I have a lot of free time to exercise and  work on my online classesâ€"not to mention I am still taking 16 credit hours and am on track to graduate early. So if you are anything like me and you have enough motivation to keep up with rigorous course material, take an online class and see what all the hype is about! More questions regarding online classes? Leave a comment below and I will be sure to get back to you! Alec Class of 2019 I'm double majoring in Economics and Political Science in the College of Liberal Arts and Sciences. I'm from a small town across the river from St. Louis called Waterloo, Illinois.

Karl Marx View On Communism - 1232 Words

Communism is a concept created by Karl Marx and Friedrich Engels in 1844 and was exposed to the world in 1848 through â€Å"The Communist Manifesto†. When read, Communism can be seen as a beautiful idea. Karl Marx view Communism as the solution to inequality. Marx invoked the idea that for every member of a society to be equal, the State must have ownership over services and goods of society, including schools. However, when Communism began in the Soviet Union it was perfectly visible that Communism is not an idea which can be implemented into the current society. Passed President Kennedy created an idea called â€Å"Containment† which was created to contain Communism within the Soviet Union, however, this idea was a failure. Eventually, Communism†¦show more content†¦In order to â€Å"fix† the erroneous ideas that were being presented to the Cuban people, Kennedy decided to implement an idea that â€Å"the Eisenhower administration at first adopted a p olicy of patient waiting.† As presented by an article by the University of Groningen, in their American History from Revolution to Reconstruction and beyond website. Such idea being the embargo which was placed on Cuba as soon as the first signs of Communism became evident. Eventually, the Soviet Union would create the Berlin Wall, which would later â€Å"fall† on November 9, 1989. However, when the Berlin Wall was placed, passed President Kennedy attempted to create an agreement with the Soviet Union to prevent further tests on nuclear warfare. Such agreement was denied by the Soviet Union and leading to the creation of a special Arms Control and Disarmament Agency by the United States. Eventually, the Berlin Wall would â€Å"fall† signifying the end of Communism in the Soviet Union. Unfortunately, this did not occur in Cuba. Since every service and good is owned by the government, the Cuban press would portray Fidel as a strong candidate which would defend his people against the dictatorship which was created by the Batista Regime. The Cuban government blamed and still blames the American â€Å"Yankee† government for many of the failures their Communist ideas haveShow MoreRelatedKarl Marx And Aristotle s Views On Communism1362 Words   |  6 Pagespeople talk about liberalism, it does not mean that all views regarding it are the same; some people may be totally for it while others would be completely against. One man that completely goes against liberalism is Karl Marx. Marx is the most influential communist philosopher out there, and holds very strong beliefs on communism. He argues about how whenever you look back or even in present time there has been class struggle. What this quote by Marx is trying to say is that the economy is described asRead MoreAnalysis Of Communist Manifesto By Karl Marx804 Words   |  4 PagesSince the beginning of civilization there has always been a clash between the upper class and lower class. Karl Marx illustrates this at the beginning of Communist Manifesto by listing out the relationships of social classes: â€Å"Freeman and slave, patrician and plebeian, lord and serf, guild-master and journeyman, in a word, oppressor and oppressed†¦Ã¢â‚¬  (Marx 14). With these social ranks came forth the Bourgeoisie and Proletariat. The Bourgeoisie being the greedy, money grabbing upper class and the ProletariatRead MoreWhy Karl Marx Thought Communism was the Ideal Political Party716 Words   |  3 PagesWhy Karl Marx Thought Communism was the Ideal Political Party Karl Marx was brought up in a Jewish community and society in his early years. His father was a lawyer, although he was descended from a long line of rabbis. As opportunities for Jews decreased Karl Marxs father, Herschel, decided to convert from Jewish to Lutheranism, which was the Prussian states religion. The Marx family was very liberal and often held intellectual conversations and was introduced to a lotRead MoreThe Wealth Of Nations By Adam Smith1384 Words   |  6 Pageswould lay foundations to communism and influence leaders like Lenin and Tse-Tung. Capital and The Communist Manifesto were both written by Karl Marx and have forever changed the course of history. On May 5, 1818, Karl Heinrich Marx was born in Trier, Prussia (modern day Trier, Germany) to Heinrich and Henrietta Marx. Throughout Karl’s schooling years, he was considered to be an ordinary student; he was not an outstanding student and did not take school seriously. In 1835, Marx began his college careerRead MoreAnalysis Of The Book Common Sense By Thomas Paine1474 Words   |  6 Pageshistory. These books would lay the foundation to communism and influence leaders like Lenin and Tse-Tung. Karl Marx’ works, Capital and The Communist Manifesto, have forever changed the course of history. On May 5, 1818, Karl Heinrich Marx was born in Trier, Prussia (modern day Trier, Germany) to Heinrich and Henrietta Marx. Throughout Karl’s schooling years, he was considered to be an ordinary student and did not take school seriously. In 1835, Marx began his college career at the University ofRead MoreKarl Marx Manifesto Analysis907 Words   |  4 PagesKarl Marx studied law and philosophy and he was heavily involved in political, economic, and social issues throughout his adult life. In 1843 he relocated to the radical city of Paris where he met his lifelong friend and collaborator, Friedrich Engels. (BBC, 2014) In 1847, a group of prominent communists of various nationalities met in London and commissioned Karl Marx and Friedrich Engels to devise â€Å"The Manifesto of the Communist Party.† In the introduction to the manifesto, Marx says the SpectreRead MoreEssay on Biography of Karl Marx1220 Words   |  5 PagesBiography of Karl Marx Only in the course of the world’s history can a person born over a hundred years ago be as famous today as they were back then. Karl Marx is one person that fits this category. He paved the way for people of the same political background as his own. Marx’s ideas were unique and started uproar all over Europe. Marx helped write the Communist Manifesto one of the most important pieces of literature on Communism ever written. At one time people feared Communism as a powerRead More Karl Marx’s Views on Family Ethics Essay1177 Words   |  5 PagesKarl Marx’s Views on Family Ethics Karl Marx and Frederick Engels Karl Marx devoted much of his time to the study of morality, better known as ethics. Karl Marx was a firm believer in Communism and he authored the Communist Manifesto, along with Frederick Engels. Family ethics is an issue dealt with by Karl Marx in his teachings and writings. According to Marx and his co-author, Engels, morality is the slave of interest. Moral codes and ethics are believed to be dependentRead More Karl Marx Essay1110 Words   |  5 Pagesof communism as a bad thing. Karl Marx would disagree. He formed the basic ideas of communism in his writings. He argued that communism was the eventual government that formed out of many unsuccessful governments. Many modern communists either use his ideas or use parts of his ideas to form their own. Karl Marx is the true father of communism. Marx was born in Trier, Prussia on May 5, 1818 (Beales). His family was Jewish, but his father converted the family to Protestantism when Marx wasRead MoreKarl Marx And The Great Philosopher Essay988 Words   |  4 PagesKarl Marx was born in Trier, Prussia in 1818 to a Jewish family, but despite his baptism at age 6, he later became an atheist. Marx attended University of Bonn, but due to his imprisonment for drunkenness and variances with another student, he was enrolled in the University of Berlin by his parents. Marx earned his degree in philosophy and began writing for Rheinische Zeitung, a liberal democratic newspaper. He later became their editor. Marx was a member of Young Hegelian movement which was group

Essay on Managing Conflict in Googles Corporate Culture

Google has evolved significantly since its debut in 1998. It has gone from an oddity (â€Å"Hey, have you heard about that new search site, Google?†) to a household name (â€Å"Why dont you check and see what Google has on that subject?†) to a verb synonymous with Internet search (â€Å"Google me. Im a pretty big deal.†). A behind the scenes look at the corporate culture driving this company will reveal how Google has managed to gain such coveted permanence in daily life, how it will manage to stay in its place as the top search engine, and how it will maintain its relevance in the technology market. One definition of culture from Merriam-Webster Online (2010) is â€Å"the set of shared attitudes, values, goals, and practices that characterizes an†¦show more content†¦For a business, being what one claims to be is important for attracting and keeping talented employees and satisfying customers. In a business, the mission statement is usually the company s beacon, informing all the decisions that company makes. Googles mission statement is, â€Å"To organize the worlds information and make it universally accessible and useful† (McCraken, 2005). This tenet directs all that Google does whether it is developing an operating system for mobile devices (Android), building a new browser from the ground up (Google Chrome), or making entire libraries of information available for search (Google Books). To underscore this mission, Google summarizes its philosophy in â€Å"Ten things we know to be true.† These 10 points illustrate Googles commitment to its users above all. The number one truth that Google believes and operates from is, â€Å"Focus on the user and all else will follow† (Google, 2010, p. 17). It has thus far been successful with offering products that meet the needs of todays business and social markets, even creating viable competition for Microsoft (Vance, 2010). Of the three types of conflict, the one wit h the most chance for growth within an organization is simple conflict. This type of conflict â€Å"occurs when two peoples goals or ideas are mutually exclusive or incompatible† (Beebe Masterson, 2006, p. 172 ). In this type of interaction, people can be encouraged to communicate effectively and find a suitableShow MoreRelatedGoogle s Organizational Structure And Organizational Culture1564 Words   |  7 Pagesthe reality that they can use the internet to conduct any type of business that they possibly can. According to Panmore Institute, â€Å"Google’s success is linked to the effectiveness of its organizational structure and organizational culture in supporting excellence in innovation. The company’s organizational structure is not conventional. Google’s organizational culture is not typical because if emphasizes change and direct social links within the firm.† (Panmore Institute, 2016). Google is a billionRead MoreGlobalisation of Google4196 Words   |  17 Pagesmerging the different nations of the world. The impact of the internet cannot be over emphasized; it has provided a common base upon which countries from the entire world are able to communicate and share information leading to a wide spread of values, culture and trade (Luthans and Doh, 2009). The impact of the internet technology on globalization includes the globalization expansion and improvement in the business strategies (Luthans and Doh, 2009. Google incorporated (inc.) which was formed in 1998 viewRead MoreManaging Across Borders and Cultures Essay2184 Words   |  9 Pagescultural understanding. Introduction In today’s world, culture is hard to ignore. It affects the way people dress, what they eat, what religion they follow and also the places they go. Culture is essentially a set of shared beliefs, social norms, organizational roles and inherited values (Lee, 2005) that affects everyday life in informal and formal settings. When two different cultures mix, the understanding of the others culture can arguably be seen as respectful and advantageous in a businessRead MoreBuilding a better Boss Essay2883 Words   |  12 Pagesa very big company like Google chooses to manage its organisation by examined and identified of eight characteristics of Google’s most effective managers. The 21st century has brought with it a new workplace, one in which everyone must adapt to a rapidly hanging society with constantly shifting demands and opportunities. This essay is to identify the practices of Google’s best technical managers. From developing field of Management, there have been several theories and experimentations conductedRead MoreOrganizational Theory on Apple Inc.2622 Words   |  11 Pagesauthority Modernist perspective takes powers as authority, knowledge and ability to protect others from uncertainty. Individual or group who has power or authority has the right to control productivity by monitoring the performance of subordinates and managing scarce resources (Hatch and Cunliffe 2006). Power is relational and it does not exist in individuals, groups or organizations instead it is always exercised based on context of relationships between actors at any individual, group or organizationRead More Managing Diversity and Ethics in the Workplace - 12979 Words   |  12 Pages MGT450: Leadership Practices Team Leadership Professor Kathleen Dove July 20, 2012 Managing Diversity and Ethics in the Workplace Introduction There steps leaders and managers can take to effectively manage diversity and ethics concerns. How a manager effectively manages ethics and diversity, within the organization is directly correlatedRead MoreStudy Guide7621 Words   |  31 Pagesresearchoptimizer.com +972549137013 1 â€Å"Our employees, who call themselves Googlers, are everything. We hope to recruit many more in the future. We will reward and treat them well.† Larry Page and Sergey Brin, Founders of Google 1. Introduction Managing human resources effectively has become vital to organizations within the modern and fast†paced business environment (Caldwell, Chatman, OReilly,1990). Human Resources specialists are more important in business strategies today where marketRead MoreSmartphone Industry: A Firms Business Model Essay1903 Words   |  8 Pagesits new smartphone. The smartphone industry is characterised by high competition especially amongst manufacturers with Samsung (30%) and Apple (13%) dominating the market (Gartner). It recently experienced a disruptive shift with the success of Googles Open Source Operating Software (OS), Android, which many manufacturers now use rather than their own proprietary OS. Thus XYZ must not only compete with manufacturing titans but also find innovative solutions to develop software able to compete withRead MoreExamining The Nature Of Creativity And Addressing Creativity Myths2956 Words   |  12 Pagespossibilities to put their ideas into practice (Runco and Pritzker, 1999). It is assumed by this critical essay that innovativeness is associated with lower ambiguity and intangibility than creativity as far as innovative processes are aligned with corporate strategies, capabilities and insights. Similarly to creativity, the whole innovative process starts with the recognition of needs and directions of furth er innovation (Frankelius, 2009). After the core concept is developed, valorisation is promotedRead MoreChapter 1 ....Introduction to Organizational Behavior8028 Words   |  33 Pagesbehavior to attract talented employees who want to make a difference in the Internet world. †¢ Identify two ways that employers attempt to increase workforce ï ¬â€šexibility. †¢ Explain why values have gained importance in organizations. †¢ Deï ¬ ne corporate social responsibility and argue for or against its application in organizations. †¢ Identify the ï ¬ ve anchors on which organizational behavior is based. †¢ Diagram an organization from an open systems view. †¢ Deï ¬ ne intellectual capital and describe

The Subtle Knife Chapter Two Free Essays

Chapter Two Among The Witches The witch Serafina Pekkala, who had rescued Lyra and the other children from the experimental station at Bolvangar and flown with her to the island of Svalbard, was deeply troubled. In the atmospheric disturbances that followed Lord Asriel’s escape from his exile on Svalbard, she and her companions were blown far from the island and many miles out over the frozen sea. Some of them managed to stay with the damaged balloon of Lee Scoresby, the Texan aeronaut, but Serafina herself was tossed high into the banks of fog that soon came rolling in from the gap that Lord Asriel’s experiment had torn in the sky. We will write a custom essay sample on The Subtle Knife Chapter Two or any similar topic only for you Order Now When she found herself able to control her flight once more, her first thought was of Lyra; for she knew nothing of the fight between the false bear-king and the true one, Iorek Byrnison, nor of what had happened to Lyra after that. So she began to search for her, flying through the cloudy gold-tinged air on her branch of cloud-pine, accompanied by her daemon, Kaisa the snow goose. They moved back toward Svalbard and south a little, soaring for several hours under a sky turbulent with strange lights and shadows. Serafina Pekkala knew from the unsettling tingle of the light on her skin that it came from another world. After some time had passed, Kaisa said, â€Å"Look! A witch’s daemon, lost†¦Ã¢â‚¬  Serafina Pekkala looked through the fog banks and saw a tern, circling and crying in the chasms of misty light. They wheeled and flew toward him. Seeing them come near, the tern darted up in alarm, but Serafina Pekkala signaled friendship, and he dropped down beside them. Serafina Pekkala said, â€Å"What clan are you from?† â€Å"Taymyr,† he told her. â€Å"My witch is captured. Our companions have been driven away! I am lost!† â€Å"Who has captured your witch?† â€Å"The woman with the monkey daemon, from Bolvangar†¦ Help me! Help us! I am so afraid!† â€Å"Was your clan allied with the child cutters?† â€Å"Yes, until we found out what they were doing. After the fight at Bolvangar they drove us off, but my witch was taken prisoner. They have her on a ship†¦ What can I do? She is calling to me and I can’t find her! Oh, help, help me!† â€Å"Quiet,† said Kaisa, the goose daemon. â€Å"Listen down below.† They glided lower, listening with keen ears, and Serafina Pekkala soon made out the beat of a gas engine, muffled by the fog. â€Å"They can’t navigate a ship in fog like this,† Kaisa said. â€Å"What are they doing?† â€Å"It’s a smaller engine than that,† said Serafina Pekkala, and as she spoke there came a new sound from a different direction: a low, brutal, shuddering blast, like some immense sea creature calling from the depths. It roared for several seconds and then stopped abruptly. â€Å"The ship’s foghorn,† said Serafina Pekkala. They wheeled low over the water and cast about again for the sound of the engine. Suddenly they found it, for the fog seemed to have patches of different density, and the witch darted up out of sight just in time as a launch came chugging slowly through the swathes of damp air. The swell was slow and oily, as if the water was reluctant to rise. They swung around and above, the tern daemon keeping close like a child to its mother, and watched the steersman adjust the course slightly as the foghorn boomed again. There was a light mounted on the bow, but all it lit up was the fog a few yards in front. Serafina Pekkala said to the lost daemon: â€Å"Did you say there are still some witches helping these people?† â€Å"I think so – a few renegade witches from Volgorsk, unless they’ve fled too,† he told her. â€Å"What are you going to do? Will you look for my witch?† â€Å"Yes. But stay with Kaisa for now.† Serafina Pekkala flew down toward the launch, leaving the daemons out of sight above, and alighted on the counter just behind the steersman. His seagull daemon squawked, and the man turned to look. â€Å"You taken your time, en’t you?† he said. â€Å"Get up ahead and guide us in on the port side.† She took off again at once. It had worked: they still had some witches helping them, and he thought she was one. Port was left, she remembered, and the port light was red. She cast about in the fog until she caught its hazy glow no more than a hundred yards away. She darted back and hovered above the launch calling directions to the steersman, who slowed the craft down to a crawling pace and brought it in to the ship’s gangway ladder that hung just above the water line. The steersman called, and a sailor threw a line from above, and another hurried down the ladder to make it fast to the launch. Serafina Pekkala flew up to the ship’s rail, and retreated to the shadows by the lifeboats. She could see no other witches, but they were probably patrolling the skies; Kaisa would know what to do. Below, a passenger was leaving the launch and climbing the ladder. The figure was fur-swathed, hooded, anonymous; but as it reached the deck, a golden monkey daemon swung himself lightly up on the rail and glared around, his black eyes radiating malevolence. Serafina caught her breath: the figure was Mrs. Coulter. A dark-clothed man hurried out on deck to greet her, and looked around as if he were expecting someone else as well. â€Å"Lord Boreal – † he began. But Mrs. Coulter interrupted: â€Å"He has gone on elsewhere. Have they started the torture?† â€Å"Yes, Mrs. Coulter,† was the reply, â€Å"but – â€Å" â€Å"I ordered them to wait,† she snapped. â€Å"Have they taken to disobeying me? Perhaps there should be more discipline on this ship.† She pushed her hood back. Serafina Pekkala saw her face clearly in the yellow light: proud, passionate, and, to the witch, so young. â€Å"Where are the other witches?† she demanded. The man from the ship said, â€Å"All gone, ma’am. Red to their homeland.† â€Å"But a witch guided the launch in,† said Mrs. Coulter. â€Å"Where has she gone?† Serafina shrank back; obviously the sailor in the launch hadn’t heard the latest state of things. The cleric looked around, bewildered, but Mrs. Coulter was too impatient, and after a cursory glance above and along the deck, she shook her head and hurried in with her daemon through the open door that cast a yellow nimbus on the air. The man followed. Serafina Pekkala looked around to check her position. She was concealed behind a ventilator on the narrow area of decking between the rail and the central superstructure of the ship; and on this level, facing forward below the bridge and the funnel, was a saloon from which windows, not portholes, looked out on three sides. That was where the people had gone in. Light spilled thickly from the windows onto the fog-pearled railing, and dimly showed up the foremast and the canvas-covered hatch. Everything was wringing-wet and beginning to freeze into stiffness. No one could see Serafina where she was; but if she wanted to see any more, she would have to leave her hiding place. That was too bad. With her pine branch she could escape, and with her knife and her bow she could fight. She hid the branch behind the ventilator and slipped along the deck until she reached the first window. It was fogged with condensation and impossible to see through, and Serafina could hear no voices, either. She withdrew to the shadows again. There was one thing she could do; she was reluctant, because it was desperately risky, and it would leave her exhausted; but it seemed there was no choice. It was a kind of magic she could work to make herself unseen. True invisibility was impossible, of course: this was mental magic, a kind of fiercely held modesty that could make the spell worker not invisible but simply unnoticed. Holding it with the right degree of intensity, she could pass through a crowded room, or walk beside a solitary traveler, without being seen. So now she composed her mind and brought all her concentration to bear on the matter of altering the way she held herself so as to deflect attention completely. It took some minutes before she was confident. She tested it by stepping out of her hiding place and into the path of a sailor coming along the deck with a bag of tools. He stepped aside to avoid her without looking at her once. She was ready. She went to the door of the brightly lit saloon and opened it, finding the room empty. She left the outer door ajar so that she could flee through it if she needed to, and saw a door at the far end of the room that opened on to a flight of stairs leading down into the bowels of the ship. She descended, and found herself in a narrow corridor hung with white-painted pipework and illuminated with anbaric bulkhead lights, which led straight along the length of the hull, with doors opening off it on both sides. She walked quietly along, listening, until she heard voices. It sounded as if some kind of council was in session. She opened the door and walked in. A dozen or so people were seated around a large table. One or two of them looked up for a moment, gazed at her absently, and forgot her at once. She stood quietly near the door and watched. The meeting was being chaired by an elderly man in the robes of a Cardinal, and the rest of them seemed to be clerics of one sort or another, apart from Mrs. Coulter, who was the only woman present. Mrs. Coulter had thrown her furs over the back of the chair, and her cheeks were flushed in the heat of the ship’s interior. Serafina Pekkala looked around carefully and saw someone else in the room as well: a thin-faced man with a frog daemon, seated to one side at a table laden with leather-bound books and loose piles of yellowed paper. She thought at first that he was a clerk or a secretary, until she saw what he was doing: he was intently gazing at a golden instrument like a large watch or a compass, stopping every minute or so to note what he found. Then he would open one of the books, search laboriously through the index, and look up a reference before writing that down too and turning back to the instrument. Serafina looked back to the discussion at the table, because she heard the word witch. â€Å"She knows something about the child,† said one of the clerics. â€Å"She confessed that she knows something. All the witches know something about her.† â€Å"I am wondering what Mrs. Coulter knows,† said the Cardinal. â€Å"Is there something she should have told us before, I wonder?† â€Å"You will have to speak more plainly than that,† said Mrs. Coulter icily. â€Å"You forget I am a woman, Your Eminence, and thus not so subtle as a prince of the Church. What is this truth that I should have known about the child?† The Cardinal’s expression was full of meaning, but he said nothing. There was a pause, and then another cleric said almost apologetically: â€Å"It seems that there is a prophecy. It concerns the child, you see, Mrs. Coulter. All the signs have been fulfilled. The circumstances of her birth, to begin with. The gyptians know something about her too – they speak of her in terms of witch oil and marsh fire, uncanny, you see – hence her success in leading the gyptian men to Bolvangar. And then there’s her astonishing feat of deposing the bear-king Lofur Raknison – this is no ordinary child. Fra Pavel can tell us more, perhaps†¦Ã¢â‚¬  He glanced at the thin-faced man reading the alethiometer, who blinked, rubbed his eyes, and looked at Mrs. Coulter. â€Å"You may be aware that this is the only alethiometer left, apart from the one in the child’s possession,† he said. â€Å"All the others have been acquired and destroyed, by order of the Magisterium. I learn from this instrument that the child was given hers by the Master of Jordan College, and that she learned to read it by herself, and that she can use it without the books of readings. If it were possible to disbelieve the alethiometer, I would do so, because to use the instrument without the books is simply inconceivable to me. It takes decades of diligent study to reach any sort of understanding. She began to read it within a few weeks of acquiring it, and now she has an almost complete mastery. She is like no human Scholar I can imagine.† â€Å"Where is she now, Fra Pavel?† said the Cardinal. â€Å"In the other world,† said Fra Pavel. â€Å"It is already late.† â€Å"The witch knows!† said another man, whose muskrat daemon gnawed unceasingly at a pencil. â€Å"It’s all in place but for the witch’s testimony! I say we should torture her again!† â€Å"What is this prophecy?† demanded Mrs. Coulter, who had been getting increasingly angry. â€Å"How dare you keep it from me?† Her power over them was visible. The golden monkey glared around the table, and none of them could look him in the face. Only the Cardinal did not flinch. His daemon, a macaw, lifted a foot and scratched her head. â€Å"The witch has hinted at something extraordinary,† the Cardinal said. â€Å"I dare not believe what I think it means. If it’s true, it places on us the most terrible responsibility men and women have ever faced. But I ask you again, Mrs. Coulter – what do you know of the child and her father?† Mrs. Coulter had lost her flush. Her face was chalk-white with fury. â€Å"How dare you interrogate me?† she spat. â€Å"And how dare you keep from me what you’ve learned from the witch? And, finally, how dare you assume that I am keeping something from you? D’you think I’m on her side? Or perhaps you think I’m on her father’s side? Perhaps you think I should be tortured like the witch. Well, we are all under your command, Your Eminence. You have only to snap your fingers and you could have me torn apart. But if you searched every scrap of flesh for an answer, you wouldn’t find one, because I know nothing of this prophecy, nothing whatever. And I demand that you tell me what you know. My child, my own child, conceived in sin and born in shame, but my child nonetheless, and you keep from me what I have every right to know!† â€Å"Please,† said another of the clerics nervously. â€Å"Please, Mrs. Coulter, the witch hasn’t spoken yet; we shall learn more from her. Cardinal Sturrock himself says that she’s only hinted at it.† â€Å"And suppose the witch doesn’t reveal it?† Mrs. Coulter said. â€Å"What then? We guess, do we? We shiver and quail and guess?† Fra Pavel said, â€Å"No, because that is the question I am now preparing to put to the alethiometer. We shall find the answer, whether from the witch or from the books of readings.† â€Å"And how long will that take?† He raised his eyebrows wearily and said, â€Å"A considerable time. It is an immensely complex question.† â€Å"But the witch would tell us at once,† said Mrs. Coulter. And she rose to her feet. As if in awe of her, most of the men did too. Only the Cardinal and Fra Pavel remained seated. Serafina Pekkala stood back, fiercely holding herself unseen. The golden monkey was gnashing his teeth, and all his shimmering fur was standing on end. Mrs. Coulter swung him up to her shoulder. â€Å"So let us go and ask her,† she said. She turned and swept out into the corridor. The men hastened to follow her, jostling and shoving past Serafina Pekkala, who had only time to stand quickly aside, her mind in a turmoil. The last to go was the Cardinal. Serafina took a few seconds to compose herself, because her agitation was beginning to make her visible. Then she followed the clerics down the corridor and into a smaller room, bare and white and hot, where they were all clustered around the dreadful figure in the center: a witch bound tightly to a steel chair, with agony on her gray face and her legs twisted and broken. Mrs. Coulter stood over her. Serafina took up a position by the door, knowing that she could not stay unseen for long; this was too hard. â€Å"Tell us about the child, witch,† said Mrs. Coulter. â€Å"No!† â€Å"You will suffer.† â€Å"I have suffered enough.† â€Å"Oh, there is more suffering to come. We have a thousand years of experience in this Church of ours. We can draw out your suffering endlessly. Tell us about the child,† Mrs. Coulter said, and reached down to break one of the witch’s fingers. It snapped easily. The witch cried out, and for a clear second Serafina Pekkala became visible to everyone, and one or two of the clerics looked at her, puzzled and fearful; but then she controlled herself again, and they turned back to the torture. Mrs. Coulter was saying, â€Å"If you don’t answer I’ll break another finger, and then another. What do you know about the child? Tell me.† â€Å"All right! Please, please, no more!† â€Å"Answer then.† There came another sickening crack, and this time a flood of sobbing broke from the witch. Serafina Pekkala could hardly hold herself back. Then came these words, in a shriek: â€Å"No, no! I’ll tell you! I beg you, no more! The child who was to come†¦ The witches knew who she was before you did†¦ We found out her name†¦Ã¢â‚¬  â€Å"We know her name. What name do you mean?† â€Å"Her true name! The name of her destiny!† â€Å"What is this name? Tell me!† said Mrs. Coulter. â€Å"No†¦ no†¦Ã¢â‚¬  â€Å"And how? Found out how?† â€Å"There was a test†¦ If she was able to pick out one spray of cloud-pine from many others, she would be the child who would come, and it happened at our consul’s house at Trollesund, when the child came with the gyptian men†¦ The child with the bear†¦Ã¢â‚¬  Her voice gave out. Mrs. Coulter gave a little exclamation of impatience, and there came a loud slap, and a groan. â€Å"But what was your prophecy about this child?† Mrs. Coulter went on, and her voice was all bronze now, and ringing with passion. â€Å"And what is this name that will make her destiny clear?† Serafina Pekkala moved closer, even among the tight throng of men around the witch, and none of them felt her presence at their very elbows. She must end this witch’s suffering, and soon, but the strain of holding herself unseen was enormous. She trembled as she took the knife from her waist. The witch was sobbing. â€Å"She is the one who came before, and you have hated and feared her ever since! Well, now she has come again, and you failed to find her†¦ She was there on Svalbard – she was with Lord Asriel, and you lost her. She escaped, and she will be – â€Å" But before she could finish, there came an interruption. Through the open doorway there flew a tern, mad with terror, and it beat its wings brokenly as it crashed to the floor and struggled up and darted to the breast of the tortured witch, pressing itself against her, nuzzling, chirruping, crying, and the witch called in anguish, â€Å"Yambe-Akka! Come to me, come to me!† No one but Serafina Pekkala understood. Yambe-Akka was the goddess who came to a witch when she was about to die. And Serafina was ready. She became visible at once and stepped forward smiling happily, because Yambe-Akka was merry and lighthearted and her visits were gifts of joy. The witch saw her and turned up her tear-stained face, and Serafina bent to kiss it and slid her knife gently into the witch’s heart. The tern daemon looked up with dim eyes and vanished. And now Serafina Pekkala would have to fight her way out. The men were still shocked, disbelieving, but Mrs. Coulter recovered her wits almost at once. â€Å"Seize her! Don’t let her go!† she cried, but Serafina was already at the door, with an arrow nocked in her bowstring. She swung up the bow and loosed the arrow in less than a second, and the Cardinal fell choking and kicking to the floor. Out, along the corridor to the stairs, turn, nock, loose, and another man fell; and already a loud jarring bell was filling the ship with its clangor. Up the stairs and out onto the deck. Two sailors barred her way, and she said, â€Å"Down there! The prisoner has got loose! Get help!† That was enough to puzzle them, and they stood undecided, which gave her time to dodge past and seize her cloud-pine from where she had hidden it behind the ventilator. â€Å"Shoot her!† came a cry in Mrs. Coulter’s voice from behind, and at once three rifles fired, and the bullets struck metal and whined off into the fog as Serafina leaped on the branch and urged it up like one of her own arrows. A few seconds later she was in the air, in the thick of the fog, safe, and then a great goose shape glided out of the wraiths of gray to her side. â€Å"Where to?† he said. â€Å"Away, Kaisa, away,† she said. â€Å"I want to get the stench of these people out of my nose.† In truth, she didn’t know where to go or what to do next. But there was one thing she knew for certain: there was an arrow in her quiver that would find its mark in Mrs. Coulter’s throat. They turned south, away from that troubling other-world gleam in the fog, and as they flew a question began to form more clearly in Serafina’s mind. What was Lord Asriel doing? Because all the events that had overturned the world had their origin in his mysterious activities. The problem was that the usual sources of her knowledge were natural ones. She could track any animal, catch any fish, find the rarest berries; and she could read the signs in the pine marten’s entrails, or decipher the wisdom in the scales of a perch, or interpret the warnings in the crocus pollen; but these were children of nature, and they told her natural truths. For knowledge about Lord Asriel, she had to go elsewhere. In the port of Trollesund, their consul Dr. Lanselius maintained his contact with the world of men and women, and Serafina Pekkala sped there through the fog to see what he could tell her. Before she went to his house she circled over the harbor, where wisps and tendrils of mist drifted ghostlike on the icy water, and watched as the pilot guided in a large vessel with an African registration. There were several other ships riding at anchor outside the harbor. She had never seen so many. As the short day faded, she flew down and landed in the back garden of the consul’s house. She tapped on the window, and Dr. Lanselius himself opened the door, a finger to his lips. â€Å"Serafina Pekkala, greetings,† he said. â€Å"Come in quickly, and welcome. But you had better not stay long.† He offered her a chair at the fireside, having glanced through the curtains out of a window that fronted the street. â€Å"You’ll have some wine?† She sipped the golden Tokay and told him of what she had seen and heard aboard the ship. â€Å"Do you think they understood what she said about the child?† he asked. â€Å"Not fully, I think. But they know she is important. As for that woman, I’m afraid of her, Dr. Lanselius. I shall kill her, I think, but still I’m afraid of her.† â€Å"Yes,† he said. â€Å"So am I.† And Serafina listened as he told her of the rumors that had swept the town. Amid the fog of rumor, a few facts had begun to emerge clearly. â€Å"They say that the Magisterium is assembling the greatest army ever known, and this is an advance party. And there are unpleasant rumors about some of the soldiers, Serafina Pekkala. I’ve heard about Bolvangar, and what they were doing there – cutting children’s daemons away, the most evil work I’ve ever heard of. Well, it seems there is a regiment of warriors who have been treated in the same way. Do you know the word zombi? They fear nothing, because they’re mindless. There are some in this town now. The authorities keep them hidden, but word gets out, and the townspeople are terrified of them.† â€Å"What of the other witch clans?† said Serafina Pekkala. â€Å"What news do you have of them?† â€Å"Most have gone back to their homelands. All the witches are waiting, Serafina Pekkala, with fear in their hearts, for what will happen next.† â€Å"And what do you hear of the Church?† â€Å"They’re in complete confusion. You see, they don’t know what Lord Asriel intends to do.† â€Å"Nor do I,† she said, â€Å"and I can’t imagine what it might be. What do you think he’s intending, Dr. Lanselius?† He gently rubbed the head of his serpent daemon with his thumb. â€Å"He is a scholar,† he said after a moment, â€Å"but scholarship is not his ruling passion. Nor is statesmanship. I met him once, and I thought he had an ardent and powerful nature, but not a despotic one. I don’t think he wants to rule†¦ I don’t know, Serafina Pekkala. I suppose his servant might be able to tell you. He is a man called Thorold, and he was imprisoned with Lord Asriel in the house on Svalbard. It might be worth a visit there to see if he can tell you anything; but, of course, he might have gone into the other world with his master.† â€Å"Thank you. That’s a good idea†¦ I’ll do it. And I’ll go at once.† She said farewell to the consul and flew up through the gathering dark to join Kaisa in the clouds. Serafina’s journey to the north was made harder by the confusion in the world around her. All the Arctic peoples had been thrown into panic, and so had the animals, not only by the fog and the magnetic variations but by unseasonal crackings of ice and stirrings in the soil. It was as if the earth itself, the permafrost, were slowly awakening from a long dream of being frozen. In all this turmoil, where sudden shafts of uncanny brilliance lanced down through rents in towers of fog and then vanished as quickly, where herds of muskox were seized by the urge to gallop south and then wheeled immediately to the west or the north again, where tight-knit skeins of geese disintegrated into a honking chaos as the magnetic fields they flew by wavered and snapped this way and that, Serafina Pekkala sat on her cloud-pine and flew north, to the house on the headland in the wastes of Svalbard. There she found Lord Asriel’s servant, Thorold, fighting off a group of cliff-ghasts. She saw the movement before she came close enough to see what was happening. There was a swirl of lunging leathery wings, and a malevolent yowk-yowk-yowk resounding in the snowy courtyard. A single figure swathed in furs fired a rifle into the midst of them with a gaunt dog daemon snarling and snapping beside him whenever one of the filthy things flew low enough. She didn’t know the man, but a cliff-ghast was an enemy always. She swung around above and loosed a dozen arrows into the melee. With shrieks and gibberings, the gang – too loosely organized to be called a troop – circled, saw their new opponent, and fled in confusion. A minute later the skies were bare again, and their dismayed yowk-yowk-yowk echoed distantly off the mountains before dwindling into silence. Serafina flew down to the courtyard and alighted on the trampled, blood-sprinkled snow. The man pushed back his hood, still holding his rifle warily, because a witch was an enemy sometimes, and she saw an elderly man, long-jawed and grizzled and steady-eyed. â€Å"I am a friend of Lyra’s,† she said. â€Å"I hope we can talk. Look: I lay my bow down.† â€Å"Where is the child?† he said. â€Å"In another world. I’m concerned for her safety. And I need to know what Lord Asriel is doing.† He lowered the rifle and said, â€Å"Step inside, then. Look: I lay my rifle down.† The formalities exchanged, they went indoors. Kaisa glided through the skies above, keeping watch, while Thorold brewed some coffee and Serafina told him of her involvement with Lyra. â€Å"She was always a willful child,† he said when they were seated at the oaken table in the glow of a naphtha lamp. â€Å"I’d see her every year or so when his lordship visited his college. I was fond of her, mind – you couldn’t help it. But what her place was in the wider scheme of things, I don’t know.† â€Å"What was Lord Asriel planning to do?† â€Å"You don’t think he told me, do you, Serafina Pekkala? I’m his manservant, that’s all. I clean his clothes and cook his meals and keep his house tidy. I may have learned a thing or two in the years I been with his lordship, but only by picking ’em up accidental. He wouldn’t confide in me any more than in his shaving mug.† â€Å"Then tell me the thing or two you’ve learned by accident,† she insisted. Thorold was an elderly man, but he was healthy and vigorous, and he felt flattered by the attention of this young witch and her beauty, as any man would. He was shrewd, though, too, and he knew the attention was not really on him but on what he knew; and he was honest, so he did not draw out his telling for much longer than he needed. â€Å"I can’t tell you precisely what he’s doing,† he said, â€Å"because all the philosophical details are beyond my grasp. But I can tell you what drives his lordship, though he doesn’t know I know. I’ve seen this in a hundred little signs. Correct me if I’m wrong, but the witch people have different gods from ours, en’t that right?† â€Å"Yes, that’s true.† â€Å"But you know about our God? The God of the Church, the one they call the Authority?† â€Å"Yes, I do.† â€Å"Well, Lord Asriel has never found hisself at ease with the doctrines of the Church, so to speak. I’ve seen a spasm of disgust cross his face when they talk of the sacraments, and atonement, and redemption, and suchlike. It’s death among our people, Serafina Pekkala, to challenge the Church, but Lord Asriel’s been nursing a rebellion in his heart for as long as I’ve served him, that’s one thing I do know.† â€Å"A rebellion against the Church?† â€Å"Partly, aye. There was a time when he thought of making it an issue of force, but he turned away from that.† â€Å"Why? Was the Church too strong?† â€Å"No,† said the old servant, â€Å"that wouldn’t stop my master. Now this might sound strange to you, Serafina Pekkala, but I know the man better than any wife could know him, better than a mother. He’s been my master and my study for nigh on forty years. I can’t follow him to the height of his thought any more than I can fly, but I can see where he’s a-heading even if I can’t go after him. No, it’s my belief he turned away from a rebellion against the Church not because the Church was too strong, but because it was too weak to be worth the fighting.† â€Å"So†¦ what is he doing?† â€Å"I think he’s a-waging a higher war than that. I think he’s aiming a rebellion against the highest power of all. He’s gone a-searching for the dwelling place of the Authority Himself, and he’s a-going to destroy Him. That’s what I think. It shakes my heart to voice it, ma’am. I hardly dare think of it. But I can’t put together any other story that makes sense of what he’s doing.† Serafina sat quiet for a few moments, absorbing what Thorold had said. Before she could speak, he went on: â€Å"‘Course, anyone setting out to do a grand thing like that would be the target of the Church’s anger. Goes without saying. It’d be the most gigantic blasphemy, that’s what they’d say. They’d have him before the Consistorial Court and sentenced to death before you could blink. I’ve never spoke of it before and I shan’t again; I’d be afraid to speak it aloud to you if you weren’t a witch and beyond the power of the Church; but that makes sense, and nothing else does. He’s a-going to find the Authority and kill Him.† â€Å"Is that possible?† said Serafina. â€Å"Lord Asriel’s life has been filled with things that were impossible. I wouldn’t like to say there was anything he couldn’t do. But on the face of it, Serafina Pekkala, yes, he’s stark mad. If angels couldn’t do it, how can a man dare to think about it?† â€Å"Angels? What are angels?† â€Å"Beings of pure spirit, the Church says. The Church teaches that some of the angels rebelled before the world was created, and got flung out of heaven and into hell. They failed, you see, that’s the point. They couldn’t do it. And they had the power of angels. Lord Asriel is just a man, with human power, no more than that. But his ambition is limitless. He dares to do what men and women don’t even dare to think. And look what he’s done already: he’s torn open the sky, he’s opened the way to another world. Who else has ever done that? Who else could think of it? So with one part of me, Serafina Pekkala, I say he’s mad, wicked, deranged. Yet with another part I think, he’s Lord Asriel, he’s not like other men. Maybe†¦ if it was ever going to be possible, it’d be done by him and by no one else.† â€Å"And what will you do, Thorold?† â€Å"I’ll stay here and wait. I’ll guard this house till he comes back and tells me different, or till I die. And now I might ask you the same question, ma’am.† â€Å"I’m going to make sure the child is safe,† she said. â€Å"It might be that I have to pass this way again, Thorold. I’m glad to know that you will still be here.† â€Å"I won’t budge,† he told her. She refused Thorold’s offer of food, and said good-bye. A minute or so later she joined her goose daemon again, and the daemon kept silence with her as they soared and wheeled above the foggy mountains. She was deeply troubled, and there was no need to explain: every strand of moss, every icy puddle, every midge in her homeland thrilled against her nerves and called her back. She felt fear for them, but fear of herself, too, for she was having to change. These were human affairs she was inquiring into, this was a human matter; Lord Asriel’s god was not hers. Was she becoming human? Was she losing her witchhood? If she were, she could not do it alone. â€Å"Home now,† she said. â€Å"We must talk to our sisters, Kaisa. These events are too big for us alone.† And they sped through the roiling banks of fog toward Lake Enara and home. In the forested caves beside the lake they found the others of their clan, and Lee Scoresby, too. The aeronaut had struggled to keep his balloon aloft after the crash at Svalbard, and the witches had guided him to their homeland, where he had begun to repair the damage to his basket and the gasbag. â€Å"Ma’am, I’m very glad to see you,† he said. â€Å"Any news of the little girl?† â€Å"None, Mr. Scoresby. Will you join our council tonight and help us discuss what to do?† The Texan blinked with surprise, for no man had ever been known to join a witch council. â€Å"I’d be greatly honored,† he said. â€Å"I may have a suggestion or two of my own.† All through that day the witches came, like flakes of black snow on the wings of a storm, filling the skies with the darting flutter of their silk and the swish of air through the needles of their cloud-pine branches. Men who hunted in the dripping forests or fished among melting ice floes heard the sky-wide whisper through the fog, and if the sky was clear, they would look up to see the witches flying, like scraps of darkness drifting on a secret tide. By evening the pines around the lake were lit from below by a hundred fires, and the greatest fire of all was built in front of the gathering cave. There, once they had eaten, the witches assembled. Serafina Pekkala sat in the center, the crown of little scarlet flowers nestling among her fair hair. On her left sat Lee Scoresby, and on her right, a visitor: the queen of the Latvian witches, whose name was Ruta Skadi. She had arrived only an hour before, to Serafina’s surprise. Serafina had thought Mrs. Coulter beautiful, for a short-life; but Ruta Skadi was as lovely as Mrs. Coulter, with an extra dimension of the mysterious, the uncanny. She had trafficked with spirits, and it showed. She was vivid and passionate, with large black eyes; it was said that Lord Asriel himself had been her lover. She wore heavy gold earrings and a crown on her black curly hair ringed with the fangs of snow tigers. Serafina’s daemon, Kaisa, had learned from Ruta Skadi’s daemon that she had killed the tigers herself in order to punish the Tartar tribe who worshiped them, because the tribesmen had failed to do her honor when she had visited their territory. Without their tiger gods, the tribe declined into fear and melancholy and begged her to allow them to worship her instead, only to be rejected with contempt; for what good would their worship do her? she asked. It had done nothing for the tigers . Such was Ruta Skadi: beautiful, proud, and pitiless. Serafina was not sure why she had come, but made the queen welcome, and etiquette demanded that Ruta Skadi should sit on Serafina’s right. When they were all assembled, Serafina began to speak. â€Å"Sisters! You know why we have come together: we must decide what to do about these new events. The universe is broken wide, and Lord Asriel has opened the way from this world to another. Should we concern ourselves with it, or live our lives as we have done until now, looking after our own affairs? Then there is the matter of the child Lyra Belacqua, now called Lyra Silvertongue by King Iorek Byrnison. She chose the right cloud-pine spray at the house of Dr. Lanselius: she is the child we have always expected, and now she has vanished.† â€Å"We have two guests, who will tell us their thoughts. First we shall hear Queen Ruta Skadi.† Ruta Skadi stood. Her white arms gleamed in the firelight; her eyes glittered so brightly that even the farthest witch could see the play of expression on her vivid face. â€Å"Sisters,† she began, â€Å"let me tell you what is happening, and who it is that we must fight. For there is a war coming. I don’t know who will join with us, but I know whom we must fight. It is the Magisterium, the Church. For all its history – and that’s not long by our lives, but it’s many, many of theirs – it’s tried to suppress and control every natural impulse. And when it can’t control them, it cuts them out. Some of you have seen what they did at Bolvangar. And that was horrible, but it is not the only such place, not the only such practice. Sisters, you know only the north; I have traveled in the south lands. There are churches there, believe me, that cut their children too, as the people of Bolvangar did – not in the same way, but just as horribly. They cut their sexual organs, yes, both boys and girls; they cut them with knives so that they shan’t feel. That is what the Church does, and every chu rch is the same: control, destroy, obliterate every good feeling. So if a war comes, and the Church is on one side of it, we must be on the other, no matter what strange allies we find ourselves bound to.† â€Å"What I propose is that our clans join together and go north to explore this new world, and see what we can discover there. If the child is not to be found in our world, it’s because she will have gone after Lord Asriel already. And Lord Asriel is the key to this, believe me. He was my lover once, and I would willingly join forces with him, because he hates the Church and all it does.† â€Å"That is what I have to say.† Ruta Skadi spoke passionately, and Serafina admired her power and her beauty. When the Latvian queen sat down, Serafina turned to Lee Scoresby. â€Å"Mr. Scoresby is a friend of the child’s, and thus a friend of ours,† she said. â€Å"Would you tell us your thoughts, sir?† The Texan got to his feet, whiplash-lean and courteous. He looked as if he were not conscious of the strangeness of the occasion, but he was. His hare daemon, Hester, crouched beside him, her ears flat along her back, her golden eyes half closed. â€Å"Ma’am,† he said, â€Å"I have to thank you all first for the kindness you’ve shown to me, and the help you extended to an aeronaut battered by winds that came from another world. I won’t trespass long on your patience.† â€Å"When I was traveling north to Bolvangar with the gyptians, the child Lyra told me about something that happened in the college she used to live in, back in Oxford. Lord Asriel had shown the other scholars the severed head of a man called Stanislaus Grumman, and that kinda persuaded them to give him some money to come north and find out what had happened.† â€Å"Now, the child was so sure of what she’d seen that I didn’t like to question her too much. But what she said made a kind of memory come to my mind, except that I couldn’t reach it clearly. I knew something about this Dr. Grumman. And it was only on the flight here from Svalbard that I remembered what it was. It was an old hunter from Tungusk who told me. It seems that Grumman knew the whereabouts of some kind of object that gives protection to whoever holds it. I don’t want to belittle the magic that you witches can command, but this thing, whatever it is, has a kind of power that outclasses anything I’ve ever heard of.† â€Å"And I thought I might postpone my retirement to Texas because of my concern for that child, and search for Dr. Grumman. You see, I don’t think he’s dead. I think Lord Asriel was fooling those scholars.† â€Å"So I’m going to Nova Zembla, where I last heard of him alive, and I’m going to search for him. I cain’t see the future, but I can see the present clear enough. And I’m with you in this war, for what my bullets are worth. But that’s the task I’m going to take on, ma’am,† he concluded, turning back to Serafina Pekkala. â€Å"I’m going to seek out Stanislaus Grumman and find out what he knows, and if I can find that object he knows of, I’ll take it to Lyra.† Serafina said, â€Å"Have you been married, Mr. Scoresby? Have you any children?† â€Å"No, ma’am, I have no child, though I would have liked to be a father. But I understand your question, and you’re right: that little girl has had bad luck with her true parents, and maybe I can make it up to her. Someone has to do it, and I’m willing.† â€Å"Thank you, Mr. Scoresby,† she said. And she took off her crown, and plucked from it one of the little scarlet flowers that, while she wore them, remained as fresh as if they had just been picked. â€Å"Take this with you,† she said, â€Å"and whenever you need my help, hold it in your hand and call to me. I shall hear you, wherever you are.† â€Å"Why, thank you, ma’am,† he said, surprised. He took the little flower and tucked it carefully into his breast pocket. â€Å"And we shall call up a wind to help you to Nova Zembla,† Serafina Pekkala told him. â€Å"Now, sisters, who would like to speak?† The council proper began. The witches were democratic, up to a point; every witch, even the youngest, had the right to speak, but only their queen had the power to decide. The talk lasted all night, with many passionate voices for open war at once, and some others urging caution, and a few, though those were the wisest, suggesting a mission to all the other witch clans to urge them to join together for the first time. Ruta Skadi agreed with that, and Serafina sent out messengers at once. As for what they should do immediately, Serafina picked out twenty of her finest fighters and ordered them to prepare to fly north with her, into the new world that Lord Asriel had opened, and search for Lyra. â€Å"What of you, Queen Ruta Skadi?† Serafina said finally. â€Å"What are your plans?† â€Å"I shall search for Lord Asriel, and learn what he’s doing from his own lips. And it seems that the way he’s gone is northward too. May I come the first part of the journey with you, sister?† â€Å"You may, and welcome,† said Serafina, who was glad to have her company. So they agreed. But soon after the council had broken up, an elderly witch came to Serafina Pekkala and said, â€Å"You had better listen to what Juta Kamainen has to say, Queen. She’s headstrong, but it might be important.† The young witch Juta Kamainen – young by witch standards, that is; she was only just over a hundred years old – was stubborn and embarrassed, and her robin daemon was agitated, flying from her shoulder to her hand and circling high above her before settling again briefly on her shoulder. The witch’s cheeks were plump and red; she had a vivid and passionate nature. Serafina didn’t know her well. â€Å"Queen,† said the young witch, unable to stay silent under Serafina’s gaze, â€Å"I know the man Stanislaus Grumman. I used to love him. But I hate him now with such a fervor that if I see him, I shall kill him. I would have said nothing, but my sister made me tell you.† She glanced with hatred at the elder witch, who returned her look with compassion: she knew about love. â€Å"Well,† said Serafina, â€Å"if he is still alive, he’ll have to stay alive until Mr. Scoresby finds him. You had better come with us into the new world, and then there’ll be no danger of your killing him first. Forget him, Juta Kamainen. Love makes us suffer. But this task of ours is greater than revenge. Remember that.† â€Å"Yes, Queen,† said the young witch humbly. And Serafina Pekkala and her twenty-one companions and Queen Ruta Skadi of Latvia prepared to fly into the new world, where no witch had ever flown before. How to cite The Subtle Knife Chapter Two, Essay examples

What Role Do Chinese Civil Society Organisations Play free essay sample

What role do Chinese civil society organisations (CSO) play? Please answer this question with reference to at least three different Chinese CSOs. Chinese civil society organisations (CSOs) are non-governmental, non-profitable community based schemes who aim to tackle and address the social problems afflicting The People’s Republic of China, with the majority of their efforts based in the rural areas of the country. These organisations can range from small groups of a few people to groups exceeding a million people (Wang 2009). Their emergence and development have arisen by a combination of Government and market failure to deliver an adequate social service to it is citizens, but more importantly a â€Å"broadened social base. † The growing active participation of citizens within the public sphere and public affairs (Wang 2009). Within China, CSOs vary considerable in regards to their size, area, scope and nature however they all possess the same four basic civic functions, resource mobilization, public services, social governance and policy advocacy (Wang 2009). We will write a custom essay sample on What Role Do Chinese Civil Society Organisations Play? or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page These functions tackle economic, social and environmental problems and aim to enact change within these sectors. Examples of common injustices include income deprivation, unemployment, inadequate access to health care and education, discriminatory labour conditions and practises, gender inequality and environmental degradation. This essay shall analyse the role CSOs play in China, and use examples of such organisations to evaluate their impact. Socially, Chinese CSOs have a fundamental role to play within the People’s Republic of China. They effectively tackle the main social issues afflicting the majority of the population which include problems such as access to education and health, gender inequality and inadequate social welfare. For example China Youth Development Foundation, established at the end of the 20th Century is a mass organisation under the Communist Youth League. The organisation mobilizes funds raised locally and internationally to help youth education and social welfare. An illustration of its success is â€Å"Project Hope†, a project aimed and ensuring children of rural areas gain access to formal education. By the end of 2005 the initiative had built â€Å"12,559 primary schools and 200 Internet Schools† in poor rural areas (Edward, 2005). Furthermore it trained over 30,000 village primary school teachers and developed over 13,000 Hope library kits. Such a drive has helped over two million children from poor families receive their basic nine years of education. The CSO further rewarded China’s rural youth by establishing a reward fund to support the top ranked students in further studies. The organisation also attempts to better China’s youth’s knowledge of health, and in particular HIV and Aids via its â€Å"Action Red Ribbon. † It is a programme to increase HIV/Aids awareness amongst children in badly affected areas. Its eventual goal is to increase awareness in these areas by over 70% over the coming years (China Youth Development, 2004). The organisation is mainly funded by cash and in-kind contributions from major corporations such as Motorola and Nokia, which were paramount to it raising $7. million and made $7 million in grants in 2002 (Edward, 2005). China Family Planning Association further targets adolescents, as a means to bring about change within rural areas. They like the CYD, educate adolescents on the risks of HIV/Aids, and ensure they are aware of their sexual and reproductive rights, thus empowering them to make informed decisions. They also attempt to aid females, and in particular attempt to reduce the number of unsafe abortions by recognising a woman’s right to a safe abortion and providing the required services. A further NGO which helps impoverished women is the Cultural Development Center for Rural Woman, a non-profit organisation which promotes the legal and social rights and opportunities of rural woman in China. It launched a monthly magazine called â€Å"Rural Women Magazine† which offered advice to its readers on rights and services available legally to woman. The revenue from the sales of this magazine has been used by the NGO to fund their research and activism. In addition the group has also established a training centre which offers women courses in practical skills such as computing, sewing and hairdressing but also gender awareness classes. However though these examples may illustrate that socially, CSOs play an important role, (mobilising resources, mainly manpower, money and training, and delivering an improved public service in the form of health care and education), their influence is in reality restricted because of a number of challenges. Initially many organisations including the aforementioned China Youth Development Foundation have been dogged with rumours of corruption (Edward, 2005). Though cleared of financial improprieties by the Central Commission of Discipline Inspection (Xin Dingding, 2004), Yong and Ran (2004) argue that â€Å"questions remain about the effectiveness and commitment of the CCDI itself. As a result Chinese donors became sceptical of fully supporting such organisations for purposes of poverty reduction, and social improvement (Edward, 2005). Economically, CSOs in China play an important role and tend to concentrate their efforts in rural areas of the country, due to their high tendency of income inequality, wage discrimination and poor working conditions amongst its residents. Their efforts stem from the Government’s failure to protect rural workers economic rights, and develop rural areas economically. The Amity Foundation set up in the mid 1980’s as a sub group under the Chinese Protestant Association, concentrates its efforts on field based rural poverty projects. For example in 2002, its â€Å"integrated rural development project†, this spanned six provinces and helped over one hundred thousand citizens. The project funded mainly by western aid sought to increase rural household economic sustainability via farming and livestock training, watershed management and microcredit for women. The charity raises its funds from private donations in major Chinese cities such as Nanjing, and offers donors the option of donating their gifts to specific issues or projects (Amity Foundation, 2004). However it could be argued that overall CSOs play a small role economically within Chinese Society due to the restrictive practises by the ruling communist party, combined with their strict legal laws. These included the need to â€Å"register with a sponsoring state agency that would oversee and be responsible for the organizations activities† (Edward, 2005). Another restrictive policy was the banning of â€Å"similar organizations† co-existing at the various administrative levels, for example prohibiting the presence of two national trade unions. This results in reducing the number of registered non-profit organisations and keeps their operating number low (Du, 2003). In addition the policy of microcredit (the lending of small amounts of money to individuals with no collateral) which has shown signs of being very successful is inhibited by Government action. Initially, rates of lending are set externally by the People’s Bank of China so fail to allow for flexibility for NGOs to choose a level which facilitates their expansion. This is combined with the Government prohibiting the charitable organisations from collecting pools of borrower savings and payments. Such collections can be used as a â€Å"revolving fund† to increase clients and guarantee present borrowers have a real stake in the project (Du, 2003). Such a policy is thus counterproductive as it prevents CSOs from mobilising â€Å"new resources to strengthen and expand their rural lending activities† (Wu, 2001). Environmentally the role played by CSOs such as the Yunnan PRA Network (established In 1993) is key to nature and agricultural conservation amidst China’s rapid economic growth (Edward, 2005). It’s â€Å"Participatory Rapid Appraisal Network† promotes the use of sustainable techniques and planning in potentially environmentally damaging projects. For example the organisation has trained village leaders in citizen participation and decision making (World Bank, 2002). Environmental CSOs importance have been increased by the growing trend of foreign companies to work alongside them with new projects within China to aim to reduce pollution and promote greater awareness of environmental damage (Du, 2003). In conclusion CSOs number and importance in China has increased mainly to tackle the issue of rural poverty. Each deploys specific strategies, financed by various sources to reach their target sector, social, economic or environmental. Their role collectively and individually is a prerequisite and growing within Chines society due to the failure of the Government to provide an adequate social service to the whole population. However their ultimate impact is, and will continue to be limited due to the main constraints on them, including rigid government management policies and corruption. However there is potential for the eventual establishment of the precedent of government officials working alongside CSOs productively to effectively respond to the issues within the civil society, mainly rural poverty.

Obama by David Sedaris Essays

Obama by David Sedaris Essays Obama by David Sedaris Paper Obama by David Sedaris Paper The essay is a flashback from David Seeders time in France during the election in 2008 in the United States. Skin color. Our skin color is part of our appearance, but is it also a part of our personality? In America this question were discussed when Barack Obama was running for his presidential election in the year of 2008 2009. Many Europeans believed it was impossible to see a half-black candidate win the election in 2009, because they thought that any Americans would never vote for a black candidate. In David Seeders essay: Obama!!! , he explains, in a rather humorist way how prejudices can lead to huge misconceptions between different countries. The reader mostly hears about Seeders life in France. The essay focuses on the differences between European and American politics, when it comes to racism, race discrimination and sexual discrimination. One of the things David Seeders mentions is how much an American election all of a sudden becomes a world election. In the start of his essay, David Seeders describes how people he ivied among in Normandy did not take part of their national politics and local government affairs. However, when a black candidate is running for president in America, thousands of miles overseas, they wake up and are willing to be a part of the election even though they are not inhabitants. This can be interpreted as the importance American politics has in Europe. In this context the topping of the cake is when a black is leading the campaign for president in the ASSAI, which is host the famous Sucks Klan and also the Tea Party movement. This irony and sarcasm constitute the tone and style throughout he essay: Its not that I dont have opinions about these things; I just dont feel theyre in any way special. David Seeders uses a lot of humor, so that his message becomes more eatable for the reader. I does this to raise concerns about the topic in a humorist way, without it becoming frivolous. What allows him to talk about prejudices and racism is that he is a gay comedian, which is the ironic and humorist fact about David Seeders. This allows him to talk about these sensible subjects, because many in Europe and USA have prejudices towards gays and comedians. Seeders explains, which headlines here published in the French newspapers during the years before the election. Seeders writes: The farmer across the road from us, Robert Bob Greener was profiled in the late 1 sass. The Man who Truly Whispers to Horses, read the headline. The picture was Of him seeming to gossip into the ear of his Peppercorn, a dappled mare as solid as a dump truck. Then it takes a turn when people finds out that a black man is running for president. The story above is completely different from the stories during the American election in 2008-2009 it turns 180 degrees to a more global perspective. Seeders believes it is the skin color of Barack Obama which draws the attention and not his politic which makes the people of France interested in his campaign. During his time in Normandy Seeders describes how people approached him and told him that: Americans never would vote for a black candidate, because many in America are racists. This key point is, elaborated later in the essay. In this context, he also describes how his dad thought that people in France were hostile towards Americans and it was a dangerous place to for an American to be. By this, Seeders plants the thought in the adders mind that when a French individual thinks of a typical American, the individual bases his thoughts on a fictive stereotype. This also applies when an American thinks of a French or other Europeans. Seeders writes: I remember my dad calling after the Iraq war started and asking if I felt safe on the streets of Paris. He had the idea that Europeans, and specifically the French, had become openly hostile and were targeting Americans even throwing bottles at them. If that Was happening, I neither saw it nor read about it. In this passage, David Seeders tries to tell the reader that to judge n American or a European based on prejudices and stereotypes is wrong. This is seen clearly in the last sentence in the passage above, where he tells the reader that none of his dads prejudices is correct -and he is not experiencing any hostile behavior from the French people in the period during the Iraq war. Therefore, David Steadiers main allegation is that it is impossible to judge people without knowing them properly. In this context David Seeders is being rather objective because he criticizes both countries for having prejudices towards each other. This makes him very reliable because e has lived in both countries and experienced both cultures therefore it makes his allegations and conclusions reliable. Seeders moves on and tells the reader about his experiences with the European reporters during his travel through Europe in 2008-2009. David Seeders was surprised by the European attitude and he describes them as a people with many prejudices towards the American people. David Seeders says: The reporters in Greece, the ones in Australia and Amsterdam and Dublin, all of them assured me that the American people never would elect a black president. To this Seeders replies: Maybe, he said, but Ill bet you that half of America could elect a half-black president. By this Seeders means that around half of the American inhabitants are colored and therefore would be able to elect Obama. This consequently leads to David Seeders main point in the essay; David Seeders is surprised that many Europeans believe that inhabitants Americans would not vote for Barack Obama because of his skin color and not because of his politic program. The Americans are therefore accused of being more racists than the European countries. In this context, David Seeders wonders why France has a far-right political party, where the leader glorifies the Nazi-occupation of France during World War 2. This is an interesting point, because we often tends to forget how our own political system works when we compare it with other countries. In this case, the people that David Seeders talks with forgets all about how their own country works and looks in the eyes of none- inhabitants. They wanted Obama because he was black and because his politic was more like the European politic. The conclusion to the essay is that David Seeders explains how prejudices between different countries can lead to huge misconceptions between nations and how different political systems affect the minds of people in terms of judging other countries political system. Seeders also concludes that racism is still a part of our normal life; it has changed from the known Nazi-racism to a new form of racism. Throughout the essay David Seeders is being rather objective because he criticizes both countries for having prejudices towards each other. He does this in a humorist way, so that no one feels offended.

Free sample - Abuse of elderly. translation missing

Abuse of elderly. Abuse of elderlyIntroduction This paper defines abuse of elderly giving its categories. It also gives risk factors of elderly abuse, the causes of the abuse and the consequences of elderly abuse. Abuse of elderly This is any act occurring in a relationship where there exist an implication of trust resulting in harm to an older person if form of financial, physical social or sexual abuse and neglect in community or institutional care (Saunders L.2008). Categories of abuse include physical, emotional, sexual, financial, neglect and abuse by system as explained hereunder. Physical abuse is the infliction of pain (injury), physical coercion, or physical or drug induced restraint to an older person. Emotional and verbal abuse is the discrimination based on the age, insults as well as hurtful words, denigration, intimidation, false accusations, psychological pain and distress. Financial abuse is extortion and control of pension money, theft of property and exploitation of older people to force them to care for grandchildren or it is the illegal or improper exploitation or use of funds or resources of the older person. Sexual abuse is incest, rape and other types of sexual coercion or it is non-consensual sexual contact of any kind with the older person. Neglect is the loss of respect for elders, withholding of affection, and lack of interest in the older person’s well-being. Accusations of witchcraft are the stigmatization and os tracization to elderly person. Abuse by systems is the dehumanizing treatment older people are liable to suffer at health clinics and pension offices, and marginalization by the government. (Abuse of elderly) The risk factors for elderly abuse Individual factors: physically aggressive abusers have personality disorders and alcohol-related problems than the general population .Cognitive and physical impairments of the abused person are strongly identified in early studies as risk factors for abuse. Relationship factors: The studies involving caregiver stress, Alzheimer disease and elder abuse suggest that the nature of the relationship between the caregiver and the care recipient before abuse begins is an important predictor of abuse. Stress is a contributing factor in cases of abuse. Community and societal factors: The systems of patrilineal and matrilineal inheritance and land rights affect the distribution of power; the societies’ view the role of women; the erosion of bonds between generations of a family, caused by rural to urban migration and the growth in formal education and the loss, through modernization, of the traditional domestic, ritual and family arbitration roles of older people. Domestic settings: ev idence from studies in developed countries show that a higher proportion of abused elderly people suffer from depression or psychological distress than do their non-abused peers. Other symptoms associated with cases of abuse include feelings of helplessness, alienation, guilt, shame, fear, anxiety, denial and post-traumatic stress. This mistreatment can cause severe interpersonal stress leading to death. Institutions: various people are responsible for the abuse in institutions: a member of the staff, resident, a voluntary visitor, relatives or friends where the prevailing regime of the institution itself is abusive or negligent. (Elder mistreatment). The spectrum of abuse and neglect within institutions spans a considerable range, and are to the following: The provision of care for example, resistance to changes in geriatric medicine, erosion of individuality in the care, inadequate nutrition and deficient nursing care, problems with staffing for example, work-related stress and staff burnout, poor physical working conditions, insufficient training and psychological problems among staff, difficulties in staff ,resident interactions   for example, poor communication, aggressiveness on the part of residents and cultural differences, environment for example, a lack of basic privacy, dilapidated facilities, the use of restraints, inadequate sensory stimulation, and a proneness to accidents within the institution, organizational policies for example, those that operate for the benefit of the institution, giving residents few choices over daily living; bureaucratic or unsympathetic attitudes towards residents; staff shortages or high staff turnover; fraud involving residents’ possessions or money; and lack of a residents’ council or residents’ family council. Anecdotal evidence from India suggests that institutional abuse is often perpetuated by staff through a system of unquestioning regimentation. (Abuse of elderly). Complex factors contributing to elderly abuse include factors such as drug or alcohol problems in the abuser, negative attitude towards the older person, the history of family violence, high dependency of older person on others for their care, intergenerational family violence and stress of ill equipped and poorly supported career (Saunders L.2008). Causes of abuse Social isolation or lack of support can contribute to abuse or neglect; the sufferers of abuse in these situations are unwilling to join programs that encourage social interaction. The role of ageism, discrimination against and stigmatization of older people can cause elder abuse. The marginalization of the elderly is a contributory factor. Prevention strategies Measures that may be useful include the following:   the development and implementation of comprehensive care plans; training for staff; policies and programs to address work related stress among staff; the development of policies and programs to improve the physical and social environment of the institution. (Abuse of elderly) The consequences of elder abuse Older people are physically weaker hence more vulnerable than younger adults since their bones are more brittle and convalescence takes longer. Minor injury can cause serious and permanent damage. Many older people survive on limited incomes hence the loss of even a small sum of money can have a significant impact. They may be isolated, lonely and troubled by illness in which case they are more vulnerable as targets for the fraudulent schemes. (Catherine C. 2006). Indicator of elderly abuse Physical indicators include complaints of being physically assaulted, unexplained falls and injuries, burns and bruises while behavioral and emotional indicators are: change in eating pattern, sleep problems, fear and confusion.   The sexual indicators are complaints of being sexually assaulted, frequent complaints of abdominal pain and unexplained vaginal or anal bleeding and genital infections. (Abuse of elderly) Conclusion The problem of elder abuse cannot be properly solved if the essential needs of older people such as food, shelter, security and access to health care are not met. The nations of the world must create an environment free of abuse and exploitation to elderly people gives them opportunities to participate fully in educational cultural, spiritual and economic activities.

Three Pillars Essay Example | Topics and Well Written Essays - 750 words

Three Pillars - Essay Example Servant leadership entails leading others into achieving organizational objectives whilst incorporating everyone on board. This type of leadership seeks to empower all the involved parties and making them ‘semi-leaders.’ A good servant leader understands the need to serve as a key element to successful management. As a servant leader, the leader carries the corporate vision and then nurtures everybody to realize the vision through tapping of each individual talent. In simple terms, servant leadership aims at walking the walk together with the rest. Successful servant leadership is defined by ethical behavior, charisma, and the desire to inspire and empower others (Boone & Makhani, 2013). It is worth noting that successful servant leaders spend more time listening, understanding and critically analyzing ideas from subordinates. Servant leaders are defined by the ability to scavenge for individual talents and articulating those individual talents towards organizational goa l. As a financial analyst for a health insurance company, I have unlimited opportunity to exercise servant leadership. First, I demonstrate submissiveness to higher leadership and help them tap into my skills and talents. Instead of competing with fellow workmates, I aim at creating a team work where everybody feels appreciated and respected. Whenever I find faults during my financial analysis, I help the affected personnel to identify the problem and then show them how to do it better next time. I have seen this work more often than just scolding and rebuking a person for their mistakes. By serving as an example, others are able to follow willingly. With globalization bringing new array of challenges especially in managing organizations, entrepreneurial skills needed to sustain organizations in 21st century have gone high. Entrepreneurial skills require understanding of complex array of tenets of management. Therefore, entrepreneurship needs to understand the relationship between

Holy Ghost Religion Essay Example | Topics and Well Written Essays - 500 words

Holy Ghost Religion - Essay Example â€Å"There is a large two story and of dark wood, with a steeply pitched roof, it appeared abandoned,† (Lienau 8). In principle, it detailed the setting of the documentary and how frightening the actions that would be done there were likely to be. The documentary shows a voice believed to be of a spirit detailing and interpreting the testimony of a woman. The voice analyses the character and testimony of the woman to the surprise of the believers. In brief, the story is about the Pentecostal Church that elaborates that punishments and disasters happen to people because of their sins and mistakes. For example, the people living with HIV/AIDs or rape victims are supposed to have sinned and therefore their difficulties are caused by their sins.Subsequently, the preacher then handles a snake and uses it as an example to elaborate the power of God over Satan or devil. When I look up about what does the snake represent in the Holy Bible I found that it represents the devil. So, in the event of the snake that would bite a person handling it would be used as an example to show the strength of Satan. I was surprised with that kind of comparison because it is obvious that God rule or control supreme and nothing or nobody can be compared to God.When I did my research, I realizedthat the church supposed to represent a place of holiness, righteousness and goodness. Hence, using this actions and stories such as the snake handling to show the power of God is inaccurate and misleading.

The Dark Side Of The Nation Cultural Studies Essay

The Dark Side Of The Nation Cultural Studies Essay This paper chooses two articles namely Indian Country: Essays on Contemporary Native Culture by Valaskakis and Himani Bannerjis The Dark Side, of the Nation: Essays on Multiculturalism, Nationalism and Gender, to try and compare and contrast the theoretical approach that the authors of the two articles have used. In the first article Indian Country: Essays on Contemporary Native Culture, by Valaskakis, the author uses a cultural studies approach to present a distinctive view on Native cultural conflict and political struggle both in the United States and Canada. She reflects on traditionalism and treaty rights, Indian princesses, museums, art, powwow, media warriors and nationhood. Writing on Land in Native America by Valaskakis, the author depicts the Indian Country as concurrently evoking collective experience, a sacred space and physical land in which the individual interacts within these dominions. In the second article The Dark Side, of the Nation: Essays on Multiculturalism, Nationalism and Gender, by Himani Bannerji, she presents an anti-racist, feminist, Marxist assessment of multiculturalism as a means for the white Canadian select few to oppress immigrants, whites, non-whites, women, and other minorities. She notes how the selected few use constructions like community and culture to dominate while hiding at the back of the liberal-democratic nuances of multiculturalism. In the Valaskakis essay, The Paradox of Diversity, the author notes how the language of multiculturalism (i.e. women of color, visible minority) restrains nonwhite persons. The difficulty is not that such identifiers be present, but that they indicate a need to manage and control non-white Canadians. The contradiction is that multicultural language serves the objective of Whites to track ethnicity and race rather than the interest of noticeable minorities. The authors of these narratives are trying to defi ne what indigenous thought is by putting forward extensive arguments based on the various societies each has focused on. In this paper, we try to explore on each authors point of view with an aim of getting a clear meaning of indigenous thought. Both authors have critically approached their argument and have presented it in a clear and flowing manner that has assisted in the effective construct of the authors theories as well as their overall thought process in the paper. The most basic idea in both the papers is the presentation of the indigenous thought and the critical race theory. The indigenous thought: So what do I mean when I talk about Indigenous thought? First, let us start with what indigenous thought is not: Indigenous thought is not the self-serving and naive idea that anybody who digs his or her hands in the dirt has indigenous understanding. I am referring to the modern-day knowledge that arises from countless generations of people living in relation to a particular land and seeing it as the foundation of all their relations. By land, I reach further than any simple material idea to the emotional, intellectual and spiritual dimensions thereof. Land includes streams and rivers, wind and air as living beings in our existence. Indigenous thought is founded in a profound understanding that we all exist in relation to land. Whether we are dwellers of the city in deep denial or Aboriginal people drawing on old customs to regenerate new awareness, we exist in relation to land. We bundle up when the snow comes, we protest when spring is delayed, we breathe deeply and refurbish our souls when the sun warms us into a new season. For an effective statement on Indigenous thought, I draw on the writing of Valaskakis, Gail Guthrie in her essay Claiming Land in Native America. She argues that land is hardly ever understood as a discursive place of Indian experience imagined, lived and remembered and an enduring place of Native political possibility. According to Valaskakis, the continuing contests that yarn through the connotation of constructed representations and endorsed ideologies of Native people and other North Americans involve underlying issues and images of land in Canada and the United States: continental territory- privatized, settled, developed, explored, reserved, mapped, idealized, imagined and contested. According to Valaskakis, the Native claim to recognize rights to the land is a lawful move to resolve the wrongs of the past; but to Native people, land claims have at all times represented more than territorial access to resources and expansion. The Natives claim that the land belongs to them, for the Great Spirit gave it to them when he put them there. The Natives believe land to be their ancestral right and this gives them the rightful ownership of the land since their fore fathers found the land and settled in it before anyone else. The Natives say they were free to come and leave and to exist in their own way and they were free to practice whatever it was that they believed in. However or rather unfortunately, the white men who belonged to another land, came upon them, and forced them to live according to their ideas and practices. The political struggle over land is covered in a complex of contradictory representations, different cultural constructions and oppositional discours es. For example, when we look at the Cree dispute over the extension of hydroelectric projects in Northern Quebec, the interwoven discussions that disclose native and nonnative relationships to the land are both essential and complex. It is a struggle that has unraveled a complex braid of conflict between radically different knowledge systems and representations about the land and territory, progress and survivability, rights and justice- the latter two couplets hitched to differing commitments of nationhood and its attendant cultural and political desires(Valaskakis 90). According to Valaskakis, in the combined heritage of struggle and resettlement of reservations, land allotments and resource exploitation, the meaning of land that comes out in the lived understanding of present practice of Native people is interwoven with images of enduring indigence, forced acculturation and painful displacement. Land is essential in the modern-day culture of Native America; and today, its meanin g is discussed in the discursive building of emerging heritage, contingent history and modern practice in the stories Native people tell that convey empowerment linked in expression to Native political struggle and traditional practice with nonnative and with one another. Today, the Native sense of unity is an idiom of collectivity that goes beyond place-centered society to the oneness of pan-Indianism. As new formations of Native community emerge in the academic, professional, social and urban areas of Indian Country, Native identity and culture are recreated in narratives of past practices and places, transformed and experienced today in pan-Indian rhetoric and rituals. These are not the homesick words of cultural tourists or the heartbreaking pleas of homeless migrants who are removed or displaced from their cultural or territorial roots, but the voices of Native North Americans who identify home in the emergent re-territorialized creations of Indian Country. These stories that reclaim place and people, reconfigure land as terrain, terrain that represents not only communal, spiritual experience but also familiar colonial experience. What makes us one people is the common legacy of colonialism and Diaspora. Central to that history is our necessary, political, and in this century, often quite hazardous attempt to reclaim and understand our past- the real one, not the invented one (Valaskakis 98). This reveals a continuing disagreement over the meaning of land in Native and North America. Land is linked to contingent identity and history absorbed in the discussion of territory and spirituality, worked in the power of privilege and politics. The meaning of land appears in the cultural practice and historical specificity of Native North American life worlds. It is endorsed and worked upon every time Native people fish or hunt, visit the graves of ancestors, plant gardens, offer tobacco to spirit rocks or recognize the interrelatedness of these understandings of everyday life. However, the meaning of land is also articulated in the stories people tell about ceremony and heritage, places and people, loss, conflict and travel. The ownership of land and the meaning of land was not only expunged and devalued in the policies that came forward to eradicate or acculturate Indians. Native practices and expressions entail not only space but also time, both of which are essential to the political and spiritual construction of Native culture. The Native perceptive of space emerges as a governing construct that not only establishes time but also builds Native ideology, community and spirituality in relation to land. Both tribal cultures and the Native perceptive of shared relations are situated in space rather than time. Indian religion, ideology and history, come out in interaction with a given land and its life forms, in a lived reality of space that is hard to differentiate in the non-Native analysis. A Native communitys experience or observation of land, environment and place, gives rise to the Indian spiritual stories and myths that create the tribal sense of the past. Land, as noted by the author is the essential issue defining possible ideas of Native America, whether in the past, present or future. An intensely held sense of unity with given geographical en vironments has provided and continues to give the spiritual reinforcement allowing cultural unity across the entire variety of indigenous American societies. Critical Race Theory: Analyzing the critical race theory, we see that it draws upon paradigms of inter-sectionalism. Recognizing that racism and race work with and through ethnicity, sexuality, class and nation as systems of power, contemporary critical race theory often depends upon or looks into these intersections. The opening essay in the Dark Side, of the Nation: Essays on Multiculturalism, Nationalism and Gender The Paradox of Diversity, portrays a critical race theory. Bannerji argues that the label women of color a slogan herself uses is caught up in many of the dynamics that anti-racist feminists are fighting. Reviewing both British and US literature on multiculturalism and race, the author explains how the official policy of multiculturalism of Canada despite its significance, actually worsens the absurdity of this originally American expression. Bannerji argues that the term women of color is a pleasant and vague label that extended throughout option politics in the 1980s and 1990s. It signaled to race as color, created a name for building alliance among all women, and gave a feeling of vividness, brilliance or brightness of a celebration of a difference. However, this dialogue tightens political agency and becomes a piece of thought that removes class and the critical and hard edges of the notion of race. Using Louis Althussers concept of ideological state apparatuses, Bannerji examines how the discourse of diversity allows the Canadian state to cope with real economic, cultural and social tensions while retaining its vital capitalist, liberal individualism and camouflaging its historic colonialism and explicitly racist past. Taking her cue from Antonio Gramsci, the author argues that these dynamics of state supervision need to be evaluated in relation to civil society and everyday values, practices and ideas that include classifications of people. Thus, a phrase like women of color that may hold a remedy to liberal pluralism actually becomes a re-named edition of plurality, so vital to politics and concept of liberalism in which a color-coded self-discernment, an identity declared on the semi logical foundation of ones skin color, was rendered pleasant through this philosophy of diversity. While the central argument of the essay is that the discussion of multiculturalism, with women of color as an indicative example, obscures the daily and political actualities of women facing the racism of white privilege. Bannerji is not reproving or simplistically discarding it. Rather, she is evaluating under what circumstances this discourse has developed, and most notably, revealing how it might limit future struggles and possibilities. Bannerjis discussion of the label women of color demonstrates that the language, descriptions and categories we use are not just ideological expressions of power entrenched in economic disparities. Rather, they construct meanings themselves. They are a realistic activity and serve to either control power relations or offer new possibilities. Bannerji explains in the essay that to imagine a society entails making a project in which difference could be appreciated. She also assumes that the source of this divergence is just cultural difference. However, this hindrance is the outcome of a difference that has its roots in race. It is at this point that multicultural discourse is created. As mentioned by the author in the essay this multicultural discourse is founded on the difference, a difference that is created by contrast and comparison of the possible Canadian subjects: But color was translated into the language of visibility. The latest Canadian subject covering social and political fields was appellated visible minority, accentuates on both the aspects of being non-white and, therefore, visible in a manner whites are not and of being politically minor players (Bannerji 30). Although the vocabulary, of discrimination and exclusion has changed in the Canadian framework, the cause of the problem remains the same, and as a result, continues to have an effect on the everyday lives of immigrant communities in Canada. In addition, the terms of diversity and multiculturalism are exclusively agreed upon by the power that is dominant and, therefore, set up an uneven power imbalance. Based on Bannerjis essay, one could argue that the reputation of Canada as an ideal multicultural civilization is nothing more than a false impression of social and political acceptance and not in actuality a certainty on the ground. In addition, in this false impression of tolerance and acceptance of ethnic minorities, the cultures of immigrants who are white from the preferred class of immigrants, are much more renowned than that of nonwhite immigrants. As argued by the author and others like her, discussion of multiculturalism has resulted in definitional authority over nonwhite im migrants living in Canada with consideration to their socio-political and ideological location in society. Their distribution as visible minorities in Canadian society officially reduces them to a class that is deemed less powerful and, therefore, mediocre to the dominant White class. By bringing both, the critical race theory and indigenous thought together, I intend to outline the central doctrine of an emerging theory that I would call Tribal Critical Race Theory to tackle the issues of Indigenous People in the United States. I have put up this theoretical framework because it allows me to tackle the complicated relationship between the United States federal government and Native Indians. This theory emerges from both indigenous thought and Critical Race Theory and is entrenched in the manifold, historically and geographically located ontology and epistemologies found in aboriginal groups of people. Despite the fact that they diverge depending on space, place, time, individual and tribal nation, there emerge to be familiarities in those epistemologies and ontologisms. This supposition will be entrenched in these familiarities while at the same time recognizing the variation and range that exists between and within individuals and communities. While critical rac e theory serves as a framework in and of itself, it does not deal with the particular requirements of tribal people because it does not address Native Indians liminality as either political and racialized human beings or the experience of colonization. Teaching both methodologies will involve covering various issues such as the United States policies toward Indigenous peoples, which are rooted in imperialism. We will also look at White domination, and a passion for material gain. We will also look at how aboriginal peoples have a desire to attain and build tribal autonomy, tribal sovereignty, self-identification and self-determination. We shall also look at the concepts of knowledge, power and culture and how they take on a new meaning when scrutinized through an Indigenous lens. This theory will look at the educational and governmental policies toward Indigenous people and how these policies are intimately linked around the problematic objective of assimilation. While critical race theory argues that racial discrimination is widespread in society, combining both critical race theory and indigenous thought methodologies emphasizes that colonization is prevalent in society while also recognizing the role that racism played. Much of what Tribal critical theory offers as an investigative lens is a more culturally nuanced and a new way of probing the experiences and lives of tribal peoples since making contact with Europeans over 500 years ago. This is central to the distinctiveness of the place and space American Indians inhabit, both intellectually and physically, as well as to the distinctive, sovereign relationship between the federal government and American Indians. My hope is that Tribal Critical theory can be used to tackle the variation and range of experiences of people who are American Indians. In page 115 Valaskakis quotes Gerald Vizenor and writes, The literature of dominance, narratives of discoveries, translations, cultural studies, and prescribed names of time, place and person are treacherous in any discourse on tribal consciousness (Valaskakis 115). Thus the Tribal Critical Theory provides a theoretical lens for dealing with many of the issues facing Native Indian communities today, including issues of language loss and language shift, management of natural resources, the lack of students graduating from Universities and colleges, the over representation of Native Indians in special education and supremacy struggles between State, tribal and federal tribal governments. Ultimately, Tribal Critical theory holds a descriptive power; it is potentially an improved theoretical lens through which to illustrate the lived experiences of tribal people. Tribal Critical based on a sequence of ideas, traditions, epistemologies, and thoughts that are augmented in ethnic histories thousands of years old. While I draw on ontologisms, traditions, older stories, and epistemologies, the grouping itself is new. As such, I anticipate that this article will instigate a procedure of thinking about how Tribal Critical Race Theory may better serve researchers who are unsatisfied with the methods and theories currently offered from which to study Native Indians specifically in educational institutions, and the larger society more generally. By drawing my attention to the distinction between Native Indian place-based and Western time-oriented understandings of the world, I have to learn not only the rather obvious scrutiny that most Indigenous societies embrace a strong connection to their homelands, but also the position occupied by land as an ontological outline for understanding relationships. Seen in this light, it is a deep misunderstanding to think of place or land as simply some material item of deep importance to Indigenous cultures (although it is important); instead, it should be understood as a ground of relationships of things to each other.  Place is a way of experiencing, relating and knowing the world and these ways of knowing often direct forms of resistance to authority relations that threaten to destroy or erase our senses of place. This, I would argue, is exactly the understanding of place or land that not only fastens many Indigenous peoples critical assessment of colonial relations of command and f orce, but also our visualizations of what a truly post-colonial affiliation of nonviolent coexistence might look like. Summary: By studying Valaskakis essay Land in Native America, I have been able to examine the role that place plays in fundamental Indigenous activism from the perspective of the native Indian community. I have to understand that even though native Indians senses of place have been tattered by centuries of capitalist-colonial displacement, they still serve as a familiarizing framework that guides radical native Indian activism today and presents a way of thinking about relations between and within individuals and the natural world built on values of freedom and reciprocity. I have learnt that one of the most important differences that exist between Western and Indigenous metaphysics rotates around the central significance of land to Indigenous modes of thought, ethics and being. I have come to learn that when ideology is divided according to Western European and Native Indian traditions this essential difference is one of great philosophical significance. Native Indians hold their lands Place s as having the uppermost likely meaning, and all their declarations are made with this reference point in mind. While most Western societies, by distinction, tend to get the meaning from the world in developmental or historical terms, thereby placing time as the description of central significance. Valaskakis essay The Paradox of Diversity, has expanded my understanding on race and racism. Although it has become everyday to converse about the diversity of Canada and other western cultures that have resulted from recent patterns of international migration, this article has drawn my attention to the idea that observing only country of origin or ethnicity offers an incomplete and ultimately deceptive approach to understanding present-day diversity. Conclusion: In conclusion, through the article, I have learnt some of the ways in which the removal of power relations in the creation of multicultural communities from above is mostly felicitous for the states and ruling classes which express their socioeconomic and ideological interests. This article has enabled me to examine what the idea of diversity does politically. I have come to learn that it is an evocative term that indicates heterogeneity without authority relations by abstracting difference from social and history relations. The term contains an unbiased appearance that is attractive for practices of control as the classed, gendered and raced social relations of influence that generate the differences drop out of sight, thus facilitating the blaming of individuals for their own disadvantage. This article has made me understand how the created relations between heterogeneity and homogeneity, or diversity and sameness, rely on the underlying idea of an essentialised edition of a colonial European turned into a Canadian. This Canadian is the agent and subject of Canadian nationalism and has the right to make a decision on the degree to which multicultural others should be accommodated or tolerated.