Tuesday, August 6, 2019
Lesson Plan in Classroom Program Essay Example for Free
Lesson Plan in Classroom Program Essay In our modern epoch, the time when the only things that are needed for effective learning are the teachers and students is long gone. At the turn of the millennium, the equation to successful teaching also has the variables of classroom schedule, room assignment and even proper assignment of teachers. Although these factors may seem insignificant, all of those can be the telling elements as to whether the highest possible level of edification is attained. During our first teaching episode in our cooperating school, Tagum City National Comprehensive High School, I quickly took notice about the schedule of our CT. Mam Mercado’s schedule is obviously loaded, with only a few minutes of break or rest in between. Her class schedule as well as room assignment was relatively reasonable (in the Philippines’s educational setting). As she is assigned to teach English which is her major, it can be concluded that her students will acquire adequate learning. All these factors greatly contribute to the effectiveness of teaching as well as learning. Having stated that, I realized that for a lesson or a curriculum will be best implemented and taught if all the necessary components, which in this case are the class program, teacher’s assignment and room assignment, are present and well organized. Proper organization can greatly influence and even pad up the interest and enthusiasm of the students. On the part of the teacher, it eases up the tasks to be done knowing that most of these portions which he/she can’t control are put right in place. With that considered, the educational institution can be confident that the zenith of the teaching-leaning process is achieved. Due to some obvious reasons, we were not able to interview our CT about her Class Program. However, she shared to us how important it is to prepare a class program and implement it adaptably. With that, both the teacher and the learners will know what to do expect as well as do next. With all that has been learned, I realized that there are many dynamics to be considered before effective edification can be professed. Most importantly, proper preparation and implementation of the class program should be given due concern for it can immensely affect learning.
Monday, August 5, 2019
Complexity of the Concept of the Sacred
Complexity of the Concept of the Sacred Understanding the concept of the Sacred is a complex phenomenon. Assess keeping in mind over 4000 years of the sacred. Since the beginning of Humanity, Man has been trying to make sense of the world around itself, trying to fill in the pieces to questions it does not know the answer to. The human journey can be seen as a quest a search for knowledge, comfort and ultimately for understanding. Perhaps the greatest of humanities question have involved faith and the notion of a divine god/being. Beliefs about god have traveled a long road to todays understanding of the notion of God, the divine and sacred. God as a work in progress began first with the many gods of the polytheistic faith systems, with each god having limited domain of power and responsibility. For early human beings, such gods felt familiar and relatable. They didnt see a big gulf between the divine and the real, this is what made it so approachable, understandable and ultimately follow able. The concept of sacred was simply something that was beyond normal (Armstrong, 1993). According to Stormonth Phelp (1896) the word Sacred is derived from the Latin origin word Sacer, which means dedicated or consecrated to the higher beings i.e. gods or anything divine. The word is often used interchangeably with Holy; however there are minor differences with the concept of holiness in that it is primarily used in relation to relationships and persons, while sacred is used in relation to happenings, places or objects (McCann, 2008). This need for completion has led to various mythos to have formed over the years, culminating in the concepts of the Sacred/Profane dichotomy aptly explained by French Sociologist Emile Durkheim. The sacred is the boundless spirit of the religious and divine experience. Religions throughout their history have included very mixed beliefs and manifestations of those beliefs, but they all have something quite universal and explicit, regardless of their nature, through which the religious experience is differentiated from all others and that is that the sacred is something above and beyond the believers. Therefore, the sacred is highly subjective in its nature and Bastide concisely put it: if I were to give a definition of the sacred, it would cross my subjectivity, my own experience of the sacred and not a general definition (Desroche Bastide, 1974). To begin understanding the concept of the Sacred, it is best to understand what is considered Sacred and what is considered Profane. In Durkheims theory of Religion, both these concepts are the central tenant. The Sacred, according to Durkheim is an ideal, something that transcends everyday existence and is both awe-inspiring as well as fear inducing, and something potentially dangerous as well as extra-ordinary. Sacred in his view refers to things that have been set apart by man as requiring special religious treatment and veneration. One key point to note is that Sacred can be anything, from the earth to the moon, a bird, an animal, a rock, a tree to a god. The sacredness comes from a community marking them as such and once they have been established as a sacred, they are embodied in religious practices, sentiments and beliefs. The profane, on the other hand is anything that is simply ordinary, it embraces practices, persons and ideas that are in the end seen with everyday mundane attitudes of familiarity, utility and commonness. Both the sacred and profane are highly interrelated due to the extreme levels of emotions they invoke in the people that believe in them and according the Durkheim, the concept of Sacred and the profane varies amongst society to society (Durkheim, 1974). Durkheim expanded upon his notions and expressed religion as a management of the sacred, the means by which a system is generated to warrant the execution of the sacred in the community. Various sociological theories suggest that at the centre of any religion is the sacred and religion is nothing but a social phenomenon in its origin, content and purpose (Desroche Bastide, 1974). Sosis Alcorta (2003) are major proponents of the adaptive value theory of religion, having somewhat similar views as Durkheim, stating that religion evolved to enhance cohesion and cooperation between groups. Membership in a group setting allowed for a greater chance of survival and reproduction as well as advancement as a group. They also suggested that the costly-signaling theory suggested why rituals were such a major part of religious practice, stating that it was to ward of those trying to cheat the system i.e. be part of the group without offering anything of value. The reason why understanding the Sacred is such a complex phenomenon, is that the Sacred is highly subjective in its nature, malleable to suit the purpose of its time and context. Whenever a natural disaster occurred, such as an earthquake, flood, drought, the older civilizations took it to god/s being angry and their primitive understanding of nature took to slaughter being a worthy sacrifice to please the deities, resulting in the ending of their suffering. As our technologies advance, so does our understanding of nature and with it a steady decline in the extreme acts humans once used to do. However, humans, being the product of an evolutionary engine, are still quite prone to carrying out irrational behavior so as long as they believe and have faith in the sacred (Shermer, 1997). Armstrong (1993) was also quite clear in her works, stating that after having looked at over 4000 years of recorded human history that the notion of god was never unchanging, with what people considered god, going from polytheistic to monotheistic to atheistic, depended upon a multitude of factors. Today there are 12 classical world religions, those included in most religious definitions namely; BahaI, Buddhism, Christianity, Confucianism, Hinduism, Islam, Jainism, Judaism, Shinto, Sikhism, Taoism and Zoroastrinism, however if one was to delve further in, they would note that these twelve within themselves include numerous sects and factions with their adherents considering different things as sacred i.e. what might be sacred for a Shia Muslim, might not be for a Sunni Muslim etc. In todays information age of the 21st century where knowledge is expanding at an explosive rate, the words used to define ones understanding of the sacred is ever expanding, with countless expansion in our understanding of human consciousness and with religions ever changing due to the changing socio-political landscape, there is very little doubt that the notion of what is sacred is and always will remain a complex phenomenon. References: Desroche, H. (1975). Religion (Sociologie de la). La grande encyclopedie, 16th vol.. Paris: Libr. Larousse. Durkheim, E. (1974). Regulile metodei sociologice. BucureÃ…Å ¸ti: Ed. Ã…Å ¾tiinÃ…Â £ifică. Armstrong, K. (1993). A History of God. Ballatine Books Stormonth, J Phelp, P.H (1895). A Dictionary of the English Language, Blackwood sons. Retrieved March 19th, 2017 from https://books.google.com.pk/books/about/A_Dictionary_of_the_English_Language.html?id=NmogAQAAMAAJredir_esc=y McCann, C. (2008). New Paths Toward the Sacred Thus, Paulist Press Shermer, M. (1997). Why people believe weird things: Pseudoscience, superstition, and other confusions of our time. New York: W.H. Freeman. Sosis, R.; Alcorta, C. (2003). Signaling, solidarity, and the sacred: the evolution of religious behavior. Evolutionary Anthropology
Sunday, August 4, 2019
Pain - Original Writing :: Papers
Pain - Original Writing Her eyes became watery as she dragged the razor blade across her arm, the pain invaded her body. She sat back against the wall, her arm rested on her leg. The blood poured out, her eyes clinged on the ceiling. She sighed, her eyes were red and her soul was empty. She could here their laughter, their fingers pointing at her as her tray slipped from her hands and made a mess on the cafeteria floor. "You are such a dopey idiot" they shouted from the queue, she glanced up to find them all looking at her as if they were in a freak show and she was the principal act. A lady from behind the counter came out with a mop and bucket and told her to clean up the mess, she felt humiliated and stupid. "Quiet everyone", suddenly the director came into the cafeteria, everybody went back to there seats and continued with there meal. The director walked up to Layla, she could see his shinny black shoes. His laces were perfectly done and his trousers were perfectly ironed and tucked in at the end of his leg, the man reeked of perfection. "What's going on here" he said, his voice sounded firm and scary. Layla continued picking up the food splattered on the floor while she mumbled "nothing sir, just an à ¢Ã¢â€š ¬Ã‚ ¦.". "Look at me when I'm speaking to you", he shouted as he grabbed her arm and pulled her up. She looked up at his smooth shaved face, her eyes were full of tears. Her lips trembled "just an accident, sir" she said nervously. "I don't want cry babies here, clean up your act girl", he said still pinning on to her arm. She nodded her head and got back on her knees to finish cleaning up. "Nobody give this girl any food, I repeat, nobody or there will be detention", the director looked around the cafeteria "And I mean nobody" and pointed at the kitchen staff. He then took a last look at Layla who was still on her knees and walked away with his hands on his
Saturday, August 3, 2019
Secularism v. Spirituality in the Second Nuns Tale Essay -- Second Nu
Secularism v. Spirituality in the Second Nun's Tale       In the General Prologue to the Canterbury Tales, Chaucer describes the men and women of the Church in extreme forms; most of these holy pilgrims, such as the Monk, the Friar, and Pardoner, are caricatures of objectionable parts of Catholic society. At a time when the power-hungry Catholic Church used the misery of peasants in order to obtain wealth, it is no wonder that one of the greatest writers of the Middle Ages used his works to comment on the religious politics of the day.       Yet not all of Chaucer's religious characters are failures in spirituality. His description of the Second Nun is of a truly pious woman who spends her life in the service of others; she claims this service as the very reason she tells her tale:             And for to putte us fro swich ydelnesse,            That cause is of so greet confusioun,            I have heer doon my feithful bisynesse,            After the legende, in translacioun            Right of thy glorious lyf and passioun            Thou with thy gerland wrought with rose and lilie -            Thee meene I, mayde and martir, Seint Cecilie. (22-28)  She is using her time wisely and in the service of her God, avoiding the easy-to-commit sin of sloth as she journeys on her horse, and aiding her comrades in the avoidance of this sin. In addition to saving the pilgrimage from sloth, she enlightens and teaches those around her, much like her beloved Saint Cecilia.  However, while the character herself is fascinating and worthy of study alone, most intriguing is the choice of her tale. What is Chaucer's purpose in having the character tell the tale ... ...owski, Eileen S. "Chaucer's Second Nun's Tale and the Apocalyptic Imagination." The Chaucer Review. 36.2. 2001: 128-148. Project Muse. 2 Apr. 2002. Keyword: Second Nun. Martin, Fredrick. Increase and Multipy in the Speech Acts of Chaucer's Nun's Priest, Second Nun, and Canon's Yeoman. 30 Mar. 2002 <http://www.geocities.com/Athens/Delphi/9976/chaucer8.html>. Reames, Sherry L. "The Cecilia Legend as Chaucer Inherited It and Retold It: The Disappearance of an Augustinian Ideal." Speculum. 55.1. 1980: 38-57. JSTOR. 6 Apr. 2002. Keyword: Second Nun. Taise, Brother Anthony of. Chaucer and Religion. Ewha University, Seoul. 30 Mar. 2002 <http://www.sogang.ac.kr/~anthony/Religion.htm>. Weise, Judith A. "Chaucer's Tell-Tale Lexicon: Romancing Seinte Cecyle." Style. 31.3. 1997: 440-479. ProQuest. 02 Apr. 2002. Keyword: Second Nun. Â
Savanna Theory Versus Aquatic Ape Theory of Human Evolution :: Anthropology Essays Paleontology Papers
Savanna Theory Versus Aquatic Ape Theory of Human Evolution The evolution of man is constantly in question. While we are reasonably sure that modern humans and primates are both related to the same common ancestor, there is constant debate over what initially caused the two species to split into early hominids and apes. According to some, our longest and most popular theory on the division of man and ape is profoundly wrong. However, those same individuals usually offer an equally controversial theory as a substitute, one that is almost impossible to scientifically test or prove. Both the Savanna Theory and the Aquatic Ape Theory offer solutions to how and why humans evolved into bipedal toolmakers. But with enough questioning, each loses its accountability to rhetorical science. It was commonly believed that early hominids left the jungle to live on the open plains of Africa. Called the Savannah Theory, it was strongly promoted by Professor Raymond Dart, after he gained recognition for discovering the Taung skull in 1925. The Taung skull was the first admitted link between man and ape, and Prof. Dart based his theory on the modern location of the discovered fossils. However, a report in 2000 by Marc Verhaegen claims that a savanna evolution is extremely improbable. Based on biological and physiological data, he tries to disprove the savanna theory and suggests that our evolution would more likely occur in a humid and wet setting than the dry heat of the grasslands. Humans have almost nothing in common with any surviving mammals of the savanna. Most mammals of hot, dry climates do not rely heavily on water for survival. They have a high tolerance to heat, and their body temperatures can fluctuate more than 6oC between day and night. They can bear a dehydration of 20%, whereas 10% or more would be fatal to humans. What little they do drink or consume naturally through food, is conserved because they do not sweat. Hair and fur keeps the sun off their direct skin, while humans would have to sweat 10-15 liters of water to physically cool down. (Verhaegen) Even structurally, humans and African land mammals don’t have much in common.
Friday, August 2, 2019
Medieval Archetypes Utilized in Hamlet Essay
Hamlet by William Shakespeare is a complex play because of its multiple dimensions. Upon dissection, the influence of other works can be observed in it. One of the most prominent of these works is the York â€Å"Fall of Man†. This particular play is a very poor remake of the book of Genesis in the bible. However, William Shakespeare utilizes the medieval traditions exemplified in the â€Å"Fall of Man†to create the characters in Hamlet. For example, Hamlet’s mother, Queen Gertrude, shows an uncanny parallel to Eve from the â€Å"Fall of Man†. Gertrude’s behavior and characteristics fall under the archetype presented in the rendition of Genesis. Eve can be described as: gullible, naà ¯Ã‚ ¿Ã‚ ½ve, accidentally rebellious, trusting, curious, manipulated, and egocentric. These same traits can be used to identify Gertrude’s personality as well. In part three of the â€Å"Fall of Man†, Satan, in the form of the worme, is trying to convince Eve to rebel against God by eating the forbidden fruit. The worme claims that it will make her omnipotent. When Eve questions Satan, he replies, â€Å"Why trowes thou nog[h]t me?/ I wolde by no- kynnes ways/ Telle nog[h]t but trouthe to the[e]†(pg 270, line 75). In perhaps one of her most naà ¯Ã‚ ¿Ã‚ ½ve and gullible moments, Eve responds, â€Å"Than wille I to thy teching traste,/ and fange this frute unto oure foode†(78). Likewise, in Hamlet there is a moment that closely mirrors this. When King Claudius and Polonius decide to spy on the interaction between Hamlet and Ophelia, Claudius tells Gertrude to leave even though it is her son. She only answers,†I shall obey you†(III,I, 42). These two quotes show the extent to which both Eve and Gertrude have been manipulated by their curiosity and weakness. Eve only wanted to know if the fruit contained a certain power and Gertrude was interested in her son’s apparent â€Å"madness†yet both women put aside independent thinking and oblige the villain. Later in the â€Å"Fall of Man†, Eve brings the forbidden fruit to Adam saying â€Å"A worme has done me for to witte/ We shalle be as goddis, thou and I,/ If that we ete/ Here of this tree†(91). Then in Hamlet, Gertrude asks her son,†Have you forgot me?’ ( III, IV, 16). She is essentially asking if Hamlet has forgotten whom he is speaking to. In the â€Å"Fall of Man†, Eve portrays egocentric qualities. When she discovers the power of the fruit, she suddenly desires to share it with Adam so that they might be god- like together. She wants to be all knowing and powerful, so when she sees the chance she takes it. Gertrude is self-centered as well. She doesn’t want to lose her standing as queen when her husband dies so she marries his brother not even two months following his passing. When Hamlet confronts her on her actions she retorts with anger that he would dare speak to her in that manner. Both Gertrude and Eve have a mental self image of themselves that is better than what others perceive them as and both women strive to maintain/ improve that image. Gertrude’s character directly parallels that of Eve in respect to characteristics and traits. They are both archetypal characters but the resemblances are eerie. The women both end in similar manners as well. Eve eats the forbidden fruit and guarantees her banishment from the Garden of Eden. Gertrude drinks the poison and ensures her own death. The characters have too many similarities to be dismissed as coincidence. Ergo it can be stated with a level of confidence that William Shakespeare utilizes the medieval traditions outlined in the â€Å"Fall of Man†to write Hamlet. Works Cited Medieval Drama. Ed. David Bevington. Boston; Houghton Mifflin Company, 1975 Hamlet. William Shakespeare. Ed. Louis Wright. Virginia Lamar. New York; Simon & Schuster Inc, 1958
Thursday, August 1, 2019
The Great Pyramids as Art
The Great Pyramids of Giza Art is the quality, production, expression, or realm, according to aesthetic principles, of what is beautiful, appealing, or of more than ordinary significance. When looking into a piece of art there are five essential questions that should be answered for it to be fully analyzed. What purpose was this piece of art made? What does this piece of art hope to communicate? How was this Piece of art made? What is the composition of this artwork? And finally, what elements should we notice about this work of art?The Pyramids of Giza are the largest The Great Pyramid is the most significant of the three large pyramids located on the Giza Plateau. The Great Pyramid was also the first pyramid to be built starting in around 2550 BC. This pyramid was built for the pharaoh Khufu, who ruled Egypt from about 2547-2524 BC. Along with the Khufu’s Great Pyramid his son, Khafre had one built on the Giza Plateau that at a first glance seems larger than his fathers, and Menkaure, Khufu’s grandson, also had one built on the Giza Plateau. The first question asked when looking at these ancient works of art is what purpose was it made for?In this very early time period Egyptians wanted to preserve the bodies of the dead, and for the better-known tombs were built. The tombs were often a place where offerings could be left to people that had gone home to the gods. These larger pyramids were not only built to prevent robbery, but they also resembled the rays of the suns rays descending to Earth. This relates it to the religious beliefs connected to the cult with the sun god Re. Ancient Egyptians believed that the sun died each night in the West and was re-born the next morning in the East.This is why the Pyramids are built on the West side of the Nile so that the bodies of the deceased can travel with the sun god through the night and be reborn with him the next morning in the East. The Great Pyramid was built to hold the body and belongings of th e pharaoh Khufu, and the one farther South was built for his son, and the one built farthest South was built for his grandson, Menkaure. The main purpose of these three structures was to hold their earthly remains, and to leave a place for them to be worshiped.The next question we should ask ourselves is what does this piece of art communicate? The Pyramids of Giza communicate many different things. They communicate religious beliefs about life after death, how wealthy and well known the person inside was, and how intelligent and resourceful people of that time were. As we mentioned earlier Ancient Egyptians believed that if they were buried on the West side of the Nile when the sun died to the West they would travel with it, and then be reborn into their eternal life when it rose in the East.These massive monumental tombs were built on the West side of the Nile so that this could happen. Many belongings were also left in the tombs with the body of the dead so that those items may a lso be taken to the afterlife with them. The pyramids were not an easy project and took thousands of men to build. The size of these pyramids communicate how wealthy and respectful the people inside them were. Slaves did not build the pyramids; workers did during the time of the year that crops were not being grown so they were out of work.To feed and dress this many people for months of the year over a long period of time shows how wealthy the person going into the pyramid was. You also had to be very well respected for people to join you in building this piece of art. These three pyramids that sit upon the Giza Plateau communicate to its observers that Khufu’s family was well respected, rich, and took many luxurious things to the after life with them. The Pyramids of Giza also communicate how intelligent and resourceful the Ancient Egyptians were. The Great Pyramid was built of an estimated two million stone blocks weighing up to two and a half tons apiece.Khufu’s py ramid stood at four hundred and eighty one feet tall, and held the world record for the tallest structure for over three thousand and eight hundred years. Without machines and heavy equipment architecture in this time was very difficult for most parts of the world. For the Ancient Egyptians it was not impossible. Some people today choose to believe that extraterrestrials had to participate in building them, because there is no possible way the Egyptians could have. The size and complexity of these magnificent monuments communicates how intellectual and resourceful the Ancient Egyptians must have been.After looking at what the purpose of the piece of art is and what it communicates, you should look into how the piece of art was made? No one knows exactly how the Pyramids of Giza were built, but there are many theories that have been put forth starting with the Greek historian Herodotus theory. Herodotus visited Egypt in around 450 B. C. when the pyramids were already two thousand yea rs old. In this theory Herodotus mentions machines, such as cranes were used to lift the huge stones up. This theory was quickly torn down when Diodorus proposed a theory years later.Close to three hundred years later Diodorus exclaimed that mounds (ramps) were used to slide the pyramids up one block at a time. Diodorus’s theory is much more respected because the crane had not been invented at the time the pyramids were being built, and if it had there would be remains of it somewhere. In his theory the ramps ran circles going up around the pyramid, and the block were slide up farther and father and put into place each time. The ramp could be no larger than eight percent or the men would not be able to move the blocks upward. Like all other theories of how the pyramids were built Diodorus’s is very faulty to.For the ramp to have corkscrewed up the pyramid would mean that the corners would have to be finished last. If the corners were finished last how would they plan t o keep the pyramid perfectly square. In today’s day and time most people tend to lean towards the theory that extraterrestrials must have aided the Ancient Egyptians in building this work of art. We may not know much of how the great Pyramids of Giza were built, but we do know what they are composed of. The Pyramids of Giza were composed of building blocks, an outer shell, and an inner shell.The building blocks were made of both limestone and granite, and they were quarried locally. The outsides of the pyramids were made almost entirely of limestone. This limestone gave the pyramid an incredibly bright shine and made it seem that much more magnificent. The inner shells of the pyramids were mainly composed of granite, but not just one type of granite. The important chambers for the queens and pharaohs in the pyramids were usually built with a special type of granite know as pink granite. When looking into this work of art the final question we should ask is, what elements shou ld be noticed about this work?When looking at the Pyramids of Giza we should notice several different elements. We should look into the formal, symbolic, and social elements of it. The formal elements of this artwork are sometimes overlooked. When looking at this piece of artwork compared to a painting, sculpture, or another type of art some people forget that it even is art. This structure didn’t take one person a few hours to complete it took thousands of people many years to complete. Heavy stone was moved long distances without the use of machinery just to have a burial site for a few beings.The symbolic elements of the Pyramids of Giza are the most significant. The Pyramid is a sign that a very well known, respected individual has been sent onward to the after life, but his presence will never be forgotten. The pyramid is a symbol of the suns rays shining down to Earth letting Khufu’s people know he is still with them. Last but not least the social elements of the pyramids should be noticed. At this point in time in Ancient Egypt bodies were placed in tombs where the spirit of the body went to the afterlife, but the actual body had a place to rest from that point on.Although the Pyramids of Giza are much larger than others tombs, they are still simply a socially accepted place to be put to rest. All tombs are art because they have to be created, but the Pyramids of Giza are a much larger and complex piece of art. The time put into them, complexity of there structure, and the intellectual people that were put to the test to build this structure give it the elements of art that make it so magnificent. Works Cited Brier, Bob. â€Å"How To Build A Pyramid. (Cover Story). †Archaeology 60. 3 (2007): 22-27. MasterFILE Elite. Web. 1 April 2013. Carrol, Colleen. Clip & Save Art Notes. †Art & Activities 140. 5 (2007): 33-35. MasterFILE Elite. Web. 1 April 2013. Ikram, SalimaKamrin, Janice. â€Å"Marks The Spot!. †Calliope (2012) : 3-6. MasterFILE Elite. Web. 1 April 2013. Ikram, SalimaKamrin, Janice. â€Å"The Majestic Three. †Calliope (2012): 24-26. MasterFILE Elite. Web. 1 April 2013. Lesko, Leonard H. â€Å"Preparing For The Afterlife. †Calliope (2012): 7-11. MasterFILE Elite. Web. 1 April 2013. Schiff, Bennett. â€Å"Out Of Egypt: Art In The Age Of The Pyramids. (Cover Story). †Smithsonian 30. 6 (1999): 108. MasterFILE Elite. Web. 1 April 2013.
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