Shinto Religion and Japanese Nationalism

Shinto Religion and Japanese Nationalism Introduction Shinto refers to the indigenous Japanese religion, which has always influenced the lives of many people politically, socially, and even economically in the country. The Shinto religion has a set of practices that were created in the prehistoric periods, but are still valued. The practices are conducted meticulously in order to ascertain the connection between current events and the precedent.Advertising We will write a custom proposal sample on Shinto Religion and Japanese Nationalism specifically for you for only $16.05 $11/page Learn More However, studies show that these historical records do not give the clear picture as to how Shinto, as a religion, established itself in the Japanese society. The writings give disorganized folklores, narratives, and myths. In modern Japan, Shinto is a term commonly utilized to refer to communal shrines, which are used for various reasons including war cenotaphs, crop celebrations, marriage, historical tribut es, and sectarian groups1. A number of historians and analysts give a unified definition of the role of Shinto in the modern society, by using a standardized language and practice, which entails adopting an analogous style in dressing and ritual. Shinto was derived from the phrase ‘the way of the Gods’. It was a Chinese name that combined the words kanji (shi), implying the spirit and kami (to), meaning a theoretical path or a study. The spirits were usually understood from various perspectives with some believers suggesting that they were human-like while others holding the view that they were animistic. A majority of believers were of the view that they were abstract objects meaning that they represented nonfigurative forces such as mountains and rivers. Spirits and people are inseparable meaning that they are closely interrelated. In fact, the relationship between human beings and spirits is complex to an extent that the presence of spirits will always determine the behaviour of an individual. The national statistics of Japan show that over 80 percent of all Japanese practice Shinto as a cultural aspect, but not necessarily as a religious feature2. Studies show further that even though some individuals believe in Buddhism, they also engage in Shinto rituals meaning that it is a cultural practice among the people of Japan. In this regard, Shinto is considered a cultural belief that influences the lives of many people, both believers and other non-believers of Shinto religion. Studies shows that Shinto is treated as a way of doing things in society, but not as a religious practice, given the diversity of the Japanese society.Advertising Looking for proposal on asian? Let's see if we can help you! Get your first paper with 15% OFF Learn More For instance, a number of individuals, both taking Shinto as religion and those believing in Buddhism, tend to celebrate the birth of their loved ones in Shinto shrines. Thesis Statemen t It is true that Shinto culture influences the lives of many Japanese in a number of ways, which means that it cannot be separated from Japan, as well as the Japanese. In some point in history, Shinto was declared a state religion, which had a tremendous effect on national values. In other words, it can be noted that Japanese nationalism is attributed to Shinto culture. As per the writings of various scholars specializing on Japanese culture, such as John Nelson and Scott Littleton, Shinto religion is closely related to the Japanese nationalism. My research would therefore focus on establishing the relationship between Shinto religious practices and Japanese nationalism. Nationalism is a political concept suggesting that policies made ought to be based on exclusivity whereby the interests of the nation-state should always be given a priority when making decisions at the global level. Whenever the Japanese people make their decisions, they always consider the teachings of Shinto rel igion, which implies that Shinto religion has always influenced the decisions of policy makers. Background Information Shinto prodigies suggest that Japanese emperors were always related to each other in blood meaning that they belonged to the same clan. This relationship was in an unbroken line, with Jimmu Tenno being the first emperor who was Amaterasu-Omikami grandson. The kami was the first leader of the Japanese people who contributed to the creation of Japan as a state. Japan is an old country whose leader was known as kami3. All Japanese are descendants of kami, with Amaterasu being the first leader. The imperial family was the valued family unit in the entire clan, yet it originated from the kami. This shows that Japan is the way it is because the gods liked it. Moreover, the leadership of the country was selected by god hence the people of Japan had a religious responsibility to support the leadership. Before any state function, all emperors had to worship the kami and offe r some sacrifices in order to protect the Japanese populace from any form of tribulation.Advertising We will write a custom proposal sample on Shinto Religion and Japanese Nationalism specifically for you for only $16.05 $11/page Learn More In fact, a court liturgical was developed to ensure that god was worshiped before any state function could be performed. In the subsequent centuries, Buddhist traditions seemed to take over, but they contained several Shinto elements meaning that Shinto was more of a cultural aspect than a religious belief4. Towards the end of the 17th century, Shinto took over the affairs of the government, which resulted to the Meiji Restoration. Consequently, Shinto was made a state religion in 1868. The first leader of Japan, Amaterasu, who was also a staunch supporter of Shinto religion, was promoted to be one of the gods. Shinto religion taught that the Japanese leader was not only a political leader, but also a religious leader. I n other words, the country’s leader was made a high priest. The emperor would therefore rule not only Japan, but other parts of the world as well. Since Japanese were related to god, they had a moral responsibility of ensuring that they offer their skills to other people. Since the emperor was associated with god, her position changed in society meaning that he was also a religious leader5. Some analysts observe that the Japanese emperor was the powerful figure in the land to an extent that he would not respect the law. In the 20th century, the emperor had inadequate powers mainly because she was both a temporal and a political leader. No one would question her leadership given the fact that she would release the military at will. Article 28 of the Meiji constitution gave people an opportunity to worship a god of their choice, but the emperor made it illegal for an individual to believe in any other faith, apart from Shinto. Every aspect of life, including political, social, and economic, centred on the Shinto religion. In the education sector, Shinto religion was made a national core subject, both in primary and higher education. It is factual to conclude that Shinto religion controlled the lives of many in Japan until 1946, just after the Second World War. Literature Review Littleton, Scott. Shinto: Origins, Rituals, Festivals, Spirits, Sacred Places. Oxford, NY: Oxford University Press, 2002.Advertising Looking for proposal on asian? Let's see if we can help you! Get your first paper with 15% OFF Learn More The source is very important in explaining the relationship between Shinto practices and the development of Japanese nationalism. The author stated that Buddhism and Shinto religions had coexisted for several years, yet Shinto was treated as a cultural practice. Kami was still respected as the Japanese most important god. The historian traced the origin of Shinto whereby he first noted that it was the way of the Gods6. Some of the events and festivals in the Japanese culture were worshiped within Buddhism, yet they awere the elements of Shinto culture. He also concurred with the fact that Shinto practices gained momentum during the Meiji Restoration. Through this resource, the rituals and festivals of Shinto religion would be understood better. Nelson, John A Year in the Life of a Shinto Shrine. Seattle: University of Washington Press, 1996. The third chapter of the book on the Kami and the fourth on rituals and customs are critical to the understanding of the Shinto religion as reg ards to nationalism. The author underscored the fact that the people of Japan valued kami so much since she contributed in the making of the nation7. Many people were of the view that Japan could not be in existence without the kami. Therefore, kami was the national unifying factor. Even non-Shinto believers conducted the Shinto rituals and practices as a sign of patriotism meaning that people respected the culture of Japan. In the third chapter, the author observed that many visitors were comfortable following the Shinto culture because it was not regarded as religion. The book will therefore serve an important role as far as establishing the relationship between Shinto practices and nationalism is concerned. Littleton, Scott. Littleton. Understanding Shinto: Origins, Beliefs, Practices, Festivals, Spirits, and Sacred Places. London: Watkins Pub, 2011. The book is critical as far as the understanding of Japan is concerned. In fact, the author cautioned that an individual could not understand the socio-political and economic aspects of Japan without conceptualizing the cultural practices of Shinto. In this regard, it is evident that a strong relationship between Shinto practices and Japanese patriotism exists. In the view of the author, understanding Shinto culture entails the study of rituals, ceremonies and sacred architecture8. Once an individual comprehends the Shinto culture, he or she would be in a position to determine its effects on the life of ordinary Japanese. Since the source claims that Japan cannot be separated from the Shinto religion, it will serve a special purpose of explaining the interconnectedness of Shinto and major Japanese cultural practices, which would further confirm that Shinto has an effect on the country’s nationalistic ideals. Averbuch, Irit. The Gods Come Dancing A Study of the Japanese Ritual Dance of Yamabushi Kagura, Ithaca: East Asia Program, Cornell University, 1995. The above resource suggests that the Shinto cultur e has retained its rituals over several years to an extent of making these rituals national symbols. Kagura is one of the oldest rituals, which is related to dance. It has been retained for years in Japan9. In particular, the above source insists on Izumo kagura, which is indeed the most popular type of the traditional Japanese dance. In many public functions, the dance is usually played as one of the ways of showing patriotism to the ideals of the country. This also confirms that Shinto is closely related the country’s nationalism. Inoue Nobutaka, Shinto, a Short History. Washington: University of Washington Press 2003. The source suggests that Shinto is no longer viewed as a modern religion, but instead a traditional religion of Japan that is related to culture. This means that people worship other forms of religions as their second option, but the first option is Shinto. Moreover, the author is of the view that modern scholars relate the Shinot religion to kami, meaning a traditional god10. Since it is treated as a traditional religion, it influences the behaviour of many Japanese, which confirms the notion that it shapes nationalist ideals. Sugimoto, Yoshio. An Introduction to Japanese Society. Cambridge: Cambridge University Press, 1997. The source introduces a number of cultural practices in Japan. Through analysis, the author observed that a number of these cultural practices, which are valued as national ideals even in modern Japan, have their roots in the Shinto religion. This implies that Shinto is no longer a normal religious belief that an individual may choose to neglect. In particular, the author discussed the issue of impurity whereby the Shinto religion teaches that certain types of deeds generate ritual impurity, which demands personal cleansing for an individual to have the peace of mind. The wrong actions are referred to as kegare while purity is referred to as kiyome11. The author was of the view that a normal schedule in an individu al’s life is referred to as ke while a season full of festivities is referred to as hare, meaning good. Many Japanese worldwide celebrate whenever they feel that they have achieved their objectives. They celebrate following the teachings of Shinto meaning that cultural practices in the country rely on the Shinto teachings. Pilgrim, Richard, and Ellwood, Robert. Japanese Religion. New Jersey: Prentice Hall, 1985. The two historians note that since the time of Nara and Heian, practitioners have been adopting a diversified set of beliefs through language and practice12. They note that the style of dressing and the performance of rituals show that Shinto religion contributed a lot in the development of Japanese culture. Bowker, John. The Cambridge Illustrated History of Religions. New York: Cambridge University Press, 2002. The author supports the writings of other historians by observing that religion contributes enormously to the development of any culture in the world13. In Ja pan, the development of culture is attributed to Shinto. Yamakage, Motohisa. The Essence of Shinto, Japans Spiritual Heart. New York: Kodansha International, 2007. The view of the author is that Shinto religion forms the backbone of the Japanese culture meaning that it influences the life of each individual14. Without Shinto culture, the author observes that there would be no religion in Japan. Averbuch, Irit. Shamanic Dance in Japan: The Choreography of Possession in Kagura Performance. Asian Folklore Studies 57.2 (1998), 293–329. The resource supports the previous works, which suggested that aspects of culture, such as dance, play a role in extending the influence of any culture15. In Japan, kagura dance has contributed a lot in developing and maintaining culture. Shimazono Susumu, and Murphy, Reagan. â€Å"State Shinto in the Lives of the People: The Establishment of Emperor Worship, Modern Nationalism, and Shrine Shinto in Late Meiji.† Japanese Journal of Religious Studies, 36.1 (2009), 93-124. The article talks about the Japanese society after the abolishment of Shinto as a state religion. The authors discuss the way in which Shinto managed to penetrate society to an extent that it was considered a national ritual. In particular, the authors focus on period ranging from 1890 to 1910 whereby the emperor was the most powerful figure in the country due to her position as a religious leader16. The source reviews three major features including the ritual system, educational structure, and the training system for the priests. Susumu, Shimazono. â€Å"State Shinto and the Religious Structure of Modern Japan.† Journal of the American Academy of Religion 73.4 (2005), 1077-1098. The author gives some of the reservations that many people of Japan have towards Shinto as a religion. The author is of the view that people are comfortable associating themselves with Shinto as a cultural belief, but not as a religion meaning it plays a critical part i n determining the country’s nationalism17. The western values on religion affected the views of many Japanese regarding Shinto, but many individuals are unwilling to abandon it since it is part of their culture. Fukase-Indergaard, Fumiko, and Indergaard, Michael. â€Å"Religious Nationalism and the Making of the Modern Japanese State Religious Nationalism and the Making of the Modern Japanese State.† Theory and Society, 37.4, (2008), 343-374. The source talks about the role that religion played in developing the Japanese nationalistic ideals. In the source, the author is observes that the Japanese were determined to strengthen their culture through implementation of the Shinto rituals and practices. Some scholars had earlier advised that western societies achieved their objectives mainly because of the strong religious ideals. State Shinto was instituted as one way of ensuring compliance from the locals. The author concludes by noting that, even though Shinto was aimed at realizing modernity in Japan, its path was different from those of the west18. In Japan, the state was never separated from religion since political leaders doubled up as religious leaders. In this regard, the country was able to achieve nationalistic objectives, as opposed to a number of countries in Europe and the United States. Suga, KÃ… ji. â€Å"A Concept of Overseas Shinto Shrines: A Pantheistic Attempt by Ogasawara ShÃ… zÃ…  and Its Limitations.† Japanese Journal of Religious Studies 37.1 (2010), 47-74. The source notes that Shinto shrines (kaigai jinji) refer to the national heritage of Japan since they are not only present in the country, but also in other countries with Japanese emigrants. Before Japan was defeated in the Second World War, many individuals believed that the Japanese race was the most powerful in the world. The shrines were constructed in various countries to show the presence of Japanese19. This meant that the Shinto shrines were symbols of n ational unity. Teeuwen, Mark. â€Å"Comparative Perspectives on the Emergence of JindÃ…  and Shinto.† Bulletin of the School of Oriental and African Studies, University of London, 70.2 (2007), 373-402. In Japan, the author is of the view that an individual may not actually differentiate between Buddhist believers and Shinto believers because they tend to have similar set of beliefs20. The article claims that Shinto originated from Buddhism, with believe of the kami. Bibliography Averbuch, Irit. Shamanic Dance in Japan: The Choreography of Possession in Kagura Performance.† Asian Folklore Studies 57.2 (1998), 293–329. Averbuch, Irit. The Gods Come Dancing A Study of the Japanese Ritual Dance of Yamabushi Kagura, Ithaca: Cornell University, 1995. Bowker, John. The Cambridge Illustrated History of Religions. New York: Cambridge University Press, 2002. Inoue, Nobutaka, Shinto, a Short History. Washington: University of Washington Press, 2003. Littleton, Scott. Littl eton. Understanding Shinto: Origins, Beliefs, Practices, Festivals, Spirits, and Sacred Places. London: Watkins Pub, 2011. Littleton, Scott. Shinto: Origins, Rituals, Festivals, Spirits, Sacred Places. Oxford: Oxford University Press, 2002. Nelson, John. A Year in the Life of a Shinto Shrine. Seattle: University of Washington Press, 1996. Pilgrim, Richard, and Ellwood, Robert. Japanese Religion. New Jersey: Prentice Hall, 1985. Shimazono, Susumu, and Murphy, Reagan. â€Å"State Shinto in the Lives of the People: The Establishment of Emperor Worship, Modern Nationalism, and Shrine Shinto in Late Meiji.† Japanese Journal of Religious Studies, 36.1 (2009), 93-124. Suga, KÃ… ji. â€Å"A Concept of Overseas Shinto Shrines: A Pantheistic Attempt by Ogasawara ShÃ… zÃ…  and Its Limitations.†Japanese Journal of Religious Studies 37.1 (2010), 47-74. Sugimoto, Yoshio. An Introduction to Japanese Society. Cambridge: Cambridge University Press, 1997. Susumu, Shimazono. â€Å"St ate Shinto and the Religious Structure of Modern Japan.† Journal of the American Academy of Religion 73.4 (2005), 1077-1098. Susumu, Shimazono. â€Å"State Shinto and the Religious Structure of Modern Japan.† Journal of the American Academy of Religion 73.4 (2005), 1077-1098. Teeuwen, Mark. â€Å"Comparative Perspectives on the Emergence of JindÃ…  and Shinto.† Bulletin of the School of Oriental and African Studies, University of London, 70.2 (2007), 373-402. Yamakage, Motohisa. The Essence of Shinto, Japans Spiritual Heart. New York: Kodansha International, 2007. Footnotes 1Irit Averbuch,The Gods Come Dancing A Study of the Japanese Ritual Dance of Yamabushi Kagura, (Ithaca: East Asia Program, Cornell University, 1995), 45. 2Irit Averbuch, Shamanic Dance in Japan: The Choreography of Possession in Kagura Performance, Asian Folklore Studies 57.2 (1998), 296. 3John Bowker, The Cambridge Illustrated History of Religions (New York: Cambridge University Press, 2002) , 90. 4Nobutaka Inoue, Shinto, a Short History (Washington: University of Washington Press 2003), 13. 5Motohisa Yamakage, The Essence of Shinto, Japans Spiritual Heart (New York: Kodansha International, 2007), 45. 6Scott Littleton, Shinto: Origins, Rituals, Festivals, Spirits, Sacred Places (Oxford, NY: Oxford University Press, 2002) 65. 7John Nelson, A Year in the Life of a Shinto Shrine (Seattle: University of Washington Press, 1996), 115. 8Scott Littleton, Understanding Shinto: Origins, Beliefs, Practices, Festivals, Spirits, and Sacred Places (London: Watkins Publishers, 2011), 112. 9Irit Averbuch, The Gods Come Dancing A Study of the Japanese Ritual Dance of Yamabushi Kagura, (Ithaca: East Asia Program, Cornell University, 1995), 18. 10Nobutaka Inoue,Shinto, a Short History (Washington: University of Washington Press 2003), 118. 11Yoshio Sugimoto, An Introduction to Japanese Society (Cambridge: Cambridge University Press, 1997), 37. 12Richard Pilgrim and Robert Ellwood, Japanes e Religion (New Jersey: Prentice Hall, 1985), 94. 13John Bowker, The Cambridge Illustrated History of Religions (New York: Cambridge University Press, 2002), 59. 14Motohisa Yamakage, The Essence of Shinto, Japans Spiritual Heart (New York: Kodansha International, 2007), 75. 15Irit Averbuch, Shamanic Dance in Japan: The Choreography of Possession in Kagura Performance,† Asian Folklore Studies 57.2 (1998), 325. 16 Susumu Shimazono and Reagan Murphy, â€Å"State Shinto in the Lives of the People: The Establishment of Emperor Worship, Modern Nationalism, and Shrine Shinto in Late Meiji,† Japanese Journal of Religious Studies, 36.1 (2009), 114. 17Shimazono, Susumu, â€Å"State Shinto and the Religious Structure of Modern Japan,† Journal of the American Academy of Religion 73.4 (2005), 1087. 18 Shimazono Susumu, â€Å"State Shinto and the Religious Structure of Modern Japan,† Journal of the American Academy of Religion 73.4 (2005), 1077-1098. 19KÃ… ji Suga, â⠂¬Å"A Concept of Overseas Shinto Shrines: A Pantheistic Attempt by Ogasawara ShÃ… zÃ…  and Its Limitations,† Japanese Journal of Religious Studies 37.1 (2010), 70. 20Mark Teeuwen, â€Å"Comparative Perspectives on the Emergence of JindÃ…  and Shinto,† Bulletin of the School of Oriental and African Studies, University of London, 70.2 (2007), 392.

Maintaining Professionalism in Schools Is Essential

Maintaining Professionalism in Schools Is Essential Professionalism is an underrated quality that every educator and school employee should possess. Administrators and teachers represent their school district and should do so at all times in a professional manner. This includes being mindfully aware that you are still a school employee even outside of school hours. Building and maintaining relationships are key components of professionalism. This includes relationships with your students, parents, other educators, administrators, and support personnel. Relationships often define success or failure for all educators. Failing to make deep, personal connections can create a disconnect which impacts effectiveness. For educators, professionalism includes personal appearance and dressing appropriately. It also includes how you talk and act both inside and outside of school.  In many communities, it includes what you do outside of school and whom you have relationships with. As a school employee, you must keep in mind that you represent your school district in everything that you do.   All school employees must always be aware that they are almost always being watched by students and other community members. When you are a role model and authority figure for children, how you carry yourself matters. Your actions can always be scrutinized.  The following policy is designed to establish and promote a professional atmosphere among the faculty and staff. Professionalism Policy All employees are expected to adhere to this policy and to at all times maintain professionalism such that an employee’s behavior and action(s) are not harmful to the district or workplace and such that an employee’s behavior and action(s) are not harmful to working relationships with teachers, staff members, supervisors, administrators, students, patrons, vendors, or others. Staff members who take a sincere professional interest in students are to be commended. The teacher and administrator who inspires, guides, and helps students can have a lasting influence on students throughout their lives. Students and staff members should interact with each other in a warm, open, and positive fashion. However, a certain distance must be maintained between students and staff in order to preserve the businesslike atmosphere necessary to achieve the educational mission of the school. The Board of Education considers it obvious and universally accepted that teachers and administrators are role models. The district has a duty to take steps to prevent activities which adversely intrude into the educational process and which could lead to undesirable consequences. In order to maintain and preserve the appropriate environment necessary to achieve the educational mission of the school, any unprofessional, unethical, or immoral behavior or action(s) harmful to the district or workplace, or any such behavior or action(s) harmful to working relationships with co-workers, supervisors, administrators, students, patrons, vendors or others may lead to disciplinary action under applicable disciplinary policies, up to, and including termination of employment.

Mergers & Acquisitions Essay Example | Topics and Well Written Essays - 1000 words

Mergers & Acquisitions - Essay Example The earnings per share is 15.5p, which must be maintained. Therefore x/15.5 =8, hence x = 124p or 1 pound and 24 pence. This is the price of 1.24 pounds at which Smith plc may be valued for purpose of the merger if a P/E ratio of 8 must be achieved. On this basis, the average price of a share in a merged entity of both Amanda plc and Smith plc works out to {(1.24 + 2.40)/2} = 1.82 pounds, which is the market price that must be set for the share. In such a case, this would result in a lowering of the Amanda plc share value in the market by (2.40 – 1.82) = 0.58 pence, while in the case of Smith plc share holders, the value of their stock rises by (1.82 -1.03) = 79 pence. Therefore, it may be noted that the second option appears to be the better choice, since it entails less losses for Amanda plc shareholders and more gains for Smith plc shareholders, in terms of share values. In order to assess the earnings on the shares that can be estimated while also maintaining some growth in the next three years, it may be noted that Amanda plc is currently on a growth track but will decline in the next three years, but for Smith plc future growth prospects look good but the limitation is finances. The current rate of return on the Smith plc shares is (15.5 X 100/103) – 15%. On the basis of current earnings per share for Smith plc being 15.5 pence, if a growth rate of at least 15% is desired in 3 years with a desired rate of return of at least the current 15%, then the current fair market value should be at least 1.02 pounds. (ww.moneychimp.com). This is more or less the current value of the Smith plc stock (1.03 pounds) and a growth rate of 15% can be achieved although the PEG ratio is on the higher side. The P/E ratio in this case will be 9.7 and the PEG ratio will be 0.64. On the other hand, if a growth rate of 30% is desired with a similar 15% rate of ret urn on Smith plc stock, then the fair market value that must

Venue Management for Events. The Emirates Stadium Essay

Venue Management for Events. The Emirates Stadium - Essay Example This tier can carry a total of 2, 222 spectators in total. The box prices start at ?65,000 per year inclusive of V.A.T. and caters for all the home league games and any other played at the Emirates stadium. The Emirates Stadium (Picture courtesy of Arsenal.com) The Diamond Club is the next tier and represents the most exclusive area in the stadium. This is a place that hosts only invited guests and the ticket prices are ?25,000 in advance plus an additional ?25,000 a year. The high demand for tickets in London coupled with the fact that the people living in London are relatively wealthy implies that the ticket sales from the premium seating and the corporate boxes are very high (Chung, & Hwang, 2010). The picture measures 105 by 68 meters with a total grass area of 113 by 76 meters running from north to south. The players’ tunnel and the dugouts are placed on the western side of the pitch just below the main television camera. The away fans are placed in the south- eastern cor ner of the lower tier. The configuration of the away fans can however be expanded from the current 1,500 seats to about 4,500 depending on the demand. This extension has been provided for by the lower and the upper tiers. This stadium has enough space for the travelling fans as required by the Football Association (FA). An aerial view of the Emirates Stadium (Picture courtesy of Arsenal.com) The upper tier has been contoured in order to leave some open space in the ground corners and the roof is equally inward canted. These features are meant to facilitate the flow of air and sunlight to the pitch. These are very vital elements because both players and fans need a good supply of both light and fresh air. The... The paper tells that Emirates Stadium also inbuilt conference holes that accommodates various events like music shows, wedding ceremonies and big meetings. The stadium also well structured roofs that provide shade and shelter to the fans with the centre part left open to allow penetration of sunlight into the pitch. The environment surrounding the stadium is well ventilated as depicted by the contoured walls to provide goods circulation of air. The regions surrounding the stadium are highly secured with security inspection starting at the railway stations before journeying towards the pitch. Entrance of fans is high controlled as the technology system at the gates only allows individuals with smartcards to get access of the stadium during matches. The interior of the Emirates Stadium is highly beautified with green coloured grasses on the pitch and conspicuous red colours dominating the stadium. In addition, the stadium is installed with high tech cameras and big television screens t hat offer exemplary view for distant fans within the stadium. The stadium also has inbuilt catering section and food shop that provide easy meal to fans at very affordable prices. Accessing the stadium is somehow very easy as can be evidenced by good network of roads and railway lines just passing near the stadium. In order to ensure further security, parking is never allowed around or near the stadium and vehicles is usually parked at residential streets that are meters away from the stadium thereby compelling fans to walk for few minutes to the stadium.

Moulin Rouge and the Disneyfication of the Avant Garde :: Movie Film Essays

Moulin Rouge and the Disneyfication of the Avant Garde At best Moulin Rouge is a lot of fun. At worst it represents the erasure of history. Moulin Rouge is set in the Paris of 1900--at least ostensibly it is. The actual Paris of 1900 is the Paris of Satie, the Paris of Ravel, of Debussy. The actual Paris of 1900 is the Paris of Matisse, and at least for part of the year, the Paris of Picasso. This is very fertile ground for a love story, a musical, anything, really. Puccini found it good enough for La boheme, after all. What we get in Moulin Rouge, though, is a Paris of 1900 filtered through the myopia of late 20th Century pop culture, especially pop music. We get an anachronistic melange of Madonna and Elton John, of Nirvana and Olivia Newton John. In other words, it isn’t the Paris of 1900. It isn’t even close. Granted, Henri Toulouse-Lautrec shows up as a supporting character and there is, in the film, a nightclub called Moulin Rouge from which the film cribs its title. But other than that, and the ubiquitous absinthe, there’s not much Parisy about Moulin Rouge the movie, much less Paris, 1900. The character of Toulouse-Lautrec speaks vaguely of the â€Å"Bohemian Revolution† but only long enough for the film to make fun of it, and never in enough detail for either a credible manifesto or a credible satire. And, of course, it has to be advocated by Toulouse-Lautrec because Hollywood still thinks dwarves are funny, especially dwarves with lisps. So why does so little of the real Paris of 1900 appear in this film? I have my suspicions that to use, say the music of Erik Satie, would have been too â€Å"challenging† for contemporary audiences. It may have been deemed out of the target demographic of the film, probably â€Å"indie† movie buffs in the 19-30 range whose introduction to the avant-garde was Trainspotting. A movie about a writer in Paris that actually dealt with other writers who were really there, other artists who didn’t have the luck to be born lisping dwarves, would never have been made. I mean, who would go to see it? Old people? The problem, of course, with always making things people can â€Å"relate† to, is that in constantly recycling what we know, we fail to ever learn or be challenged by anything new, even if that thing, new to our experience, is past history.

Life, Liberty, and the Pursuit of Happiness

? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? 17109201 ? ? ? ? ? ? ? ? ? ? ? ? ? 2012. 1. 5 Life, Liberty, and the Pursuit of Happiness ——A Probe into the Character of Emily A Rose for Emily is a short story written by American author William Faulkner first published in the April 30, 1930 issue of Forum.It describes the tragedy of a typical southern lady, Miss Emily, who is deeply victimized in her character and mind by the conventional system of the South and patriarchy; thus even though she wants to fight, she still fails to confront and deal with the changes caused by the shock of northern industrialization all by herself and finally leads to destruction and self-destruction on the way of pursuing happiness.This essay concentrates on exploring the character of Emily with the efforts she has made for her life and especially the reasons for her failure in â€Å"fighting† from the three aspects as Life, Liberty, and the Pursuit of Happiness, (the well-known phrase applied from the United States Declaration of Independence). 1. The Backup of Early Life As a descendent of the southern conventional noble family, Emily was born in the environment full of the thought of feudalism and hierarchy which makes her acquire not only the attitude of arrogance and indifference to common people, but, most importantly, the habit of obedience to her father.Before her father dies, he is the only one Emily could rely on in her family. Therefore, there should be no blame to her that she depended on her father when she was still young, just as most of us would depend on our parents during our childhood and youth. However, the fact the she gets to be thirty and is still single reveals the abnormality of the dependence. Actually, it is no longer pure dependence on her father. Instead, the dependence has developed into over obedience which then is taken advantage of by her father to control her completely under the constraint of the old southern tradition.The control is ju st described by William Faulkner as the tableau, â€Å"Miss Emily a slender figure in white in the background, her father a spraddled silhouette in the foreground, his back to her and clutching a horsewhip, the two of them framed by the back-flung front door†. The father, a typical symbol of patriarchy, clutching a horsewhip, acts as a tyrant. It’s him who holds the Griersons always a little too high for what they really are and uses his horsewhip, which exactly symbolizes patriarchy, to beat off all of the young men who come to make proposals to his daughter, Miss Emily, believing that no one is quite good enough for her.In fact, in his opinion, none of the young men are quite good enough not for his daughter, but for the old southern tradition and its dignity. He never regards Emily as an independent individual. On the contrary, he regards her as the tool to maintain their dignity in the conventional system. However, Emily has been regarding her father as the whole b ackup of her life since she was born. What’s more, she has been in this state for more than thirty years. She has long been used to this dependence and even allows this kind of dependence to conquer her strong desire for free life and love. To her, this dependence is just her whole life.Therefore, when her father dies, she cannot accept the fact because her father is her whole dependence and the dependence is just her whole life. Her father’s death has also deprived all the hope of her life. Her father and the old tradition her father represents are the root of Emily’s tragedy; thus, her father’s death should be regarded as the chance for Emily to free herself from the constraint of the conventional system. It’s the beginning of Emily’s fighting for her own life, liberty and happiness. 2. Liberty Getting rid of her father’s control is just like releasing from a prison.After a long time of being sick, she is seen again with hair cut sh ort and looks like a girl, which declares the beginning of her liberty. However, Faulkner describes her as resembling to those angels in colored church windows—sort of tragic and serene. The word of â€Å"tragic† seems to have indicated the sad ending of Emily’s life even though she has the chance to gain liberty. And the reason lies on Emily’s wrong interpretation of liberty. From the description by Faulkner, after her father’s death, the character of Emily appearing before the readers is still such an arrogant and indifferent person typically symbolizing the old tradition.It is clearly known by the readers that actually Emily never frees herself from the fetter of the conventional system even though she has gotten rid of her father’s control. However, Emily sees her liberty from a different angle. To her, liberty means to live in a way she has long been used to at her own will. Since her father died, nobody and nothing can ever take her un der control any more. Therefore, she ignores all the others’ denouncing the smell of her house, vanquishes the new generation’s demanding her taxes and rejects the newer generation’s attaching a mailbox.She still carries her head high enough—even when others all believe that she is fallen, because the way of living she has been used to is just to maintain dignity as much as she can in the environment of the old southern tradition. She refuses to free herself from the conventional system because it’s the very place she feels relatively free. In contrast, the new world with all those changes caused by the shock of northern industrialization is where she will feel unsafe, uneasy and uncomfortable.Similarly in the film The Shawshank redemption, the two people, the old log, Brooks, and one of the protagonists, Red, have much difficulty in adjusting themselves to the life outside after they get their parole from decades of imprisonment. Brooks even commi ts suicide and Red can never pea unless asking for permission. And Emily has also been imprisoned for more than thirty years which has made her long ago assimilated by the old tradition. Emily has made efforts for her life and liberty after her father’s death. Unfortunately, she interprets her liberty in the way which is against the development of the new world both in aterial and spiritual aspects. And her false interpretation is still due to the over thirty years’ imprisonment of patriarchy and the conventional system of the South. 3. The Pursuit of Happiness Even though the living style has been assimilated by the convention, there is still something that everyone is born with including Emily. That is the desire for happiness. Emily lives in her own old world but all alone. She earns liberty but lacks happiness. Therefore, when Homer Barron shows up, she believes that he is the source of her happiness and makes up her mind to grasping the slight of hope.However, the chance of gaining happiness is ruined again by the conflict between her old world and the shock of northern industrialization. What’s worse, finally she leads to the road of destruction and self-destruction by her extreme desire resulting from patriarchy and the old tradition’s severe oppression Homer Barron, a Yankee, comes from the north and symbolizes the northern industrialization, which is definitely against the old tradition and even some basic principles of Emily’s own old world such as the feature of dignity. But on the other side, he seems to Emily the hope for her happiness.As a woman oppressed by spiritual loneliness for such a long time, the desire for love and happiness is strong enough to for Emily to conquer the continual restraint of conventional hierarchical thought. As a result, she goes out of the old house, which symbolizes the convention, with her head high and together with Homer Barron with his hat cocked and a cigar in his teeth, reins a nd whip in a yellow glove driving in the glittering buggy on Sunday afternoons. She even decides to marry him by buying a complete outfit of men’s clothing regardless of all the objects and conflicts.During this period, she has gradually become deeply trapped in the love and happiness with Homer Barron. She has been oppressed by patriarchy and the southern convention for more than thirty years, and now the love she is experiencing is so unique and incomparable that it has become the whole happiness of her life and that it is impossible for her to let it go. If Homer Barron isn’t going to leave her, then the love and happiness will certainly continue. However, as the symbol of northern industrialization, Homer Barron holds a completely opposite attitude towards the relationship with Miss Emily.He just regards it as a pure way of entertainment without any responsibility, which is a sharp conflict between not only Homer and Emily, but also the morals of northern industria lization and the old southern convention. Under the pressure of the conflicts and the long-term victimization by patriarchy and the convention, Emily’s character and mind has been completely deformed. In the end, to prevent the happiness from disappearing, Emily takes drastic measures as killing Homer and let the body stay with her forever so that her love and happiness will also never leave.This measure finally destroys her whole life and leaves her a complete tragedy as well as Homer Barron. In this extraordinary short story, the character of Emily William Faulkner created has made some efforts to earn her own life and liberty and even persist in the pursuit of happiness. However, her life is based on patriarchy and the conventional system of the South for more than 30 years; the liberty she goes after is still trapped in the old tradition; and her pursuit of happiness comes across the conflicts between the southern old tradition and the shock of northern industrialization. All of these negative factors lead to the final tragic destruction. References Olga W. Vickery. The Novels of William Faulkner: A Critical Appraisal [M]. Baton Rouge: Louisiana State University Press, 1964 Fang Yigui [ ]. [J]. ,2007 1 Liu Aiying [ ]. [J]. ,1998 2 Liu Zhuo [ ] & Peng Changliu [ ]. : [J]. ,2004 5 Wang Minqin [ ]. ?< > [J]. ,2002 2? ,? 66-69 Xiao Minghan [ ].  ·. : ,1997?

Lewis Katz School Of Medicine Essay - 1308 Words

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