Central Locking System Essay Example for Free

Central Locking System Essay Power door locks (also known as electric door locks or central locking) allow the driver or front passenger to simultaneously lock or unlock all the doors of an automobile or truck, by pressing a button or flipping a switch. Power door locks were introduced on the luxury Scripps-Booth in 1914, but were not common on luxury cars until Packard reintroduced them in 1956. Nearly every car model today offers this feature as at least optional equipment. Early systems locked and unlocked only the car doors. Many cars today also feature systems which can unlock such things as the luggage compartment or fuel filler cap door. It is also common on modern cars for the locks to activate automatically when the car is put into gear or reaches a certain speed. Remote and handsfree In 1980, Ford Motor Company introduced an external keypad-type keyless entry system, wherein the driver entered a numeric combination —either pre-programmed at the factory or one programmed by the owner— to unlock the car without the key. Early- to mid-1980s Nissan Maximas could also be installed with a keypad, which would also retract the windows and moonroof once the car was successfully unlocked by pushing a specific button on the keypad. During the 1990s the Subaru Legacy could also be opened by pulling the drivers external door handle a specific number of times to enter a passcode number that would unlock the drivers door only. Today, many cars with power door locks also have a radio frequency remote keyless system, which allows a person to press a button on a remote control key fob, the first being available on the French made Renault Fuego in 1982. [1] Currently, many luxury makers also allow the windows to be opened or closed by pressing and holding a button on the remote control key fob, or by inserting the ignition key and holding it in the lock or unlock osition in the external drivers door lock. The remote locking system confirms successful locking and unlocking through either a light or a horn signal, and usually offers an option to switch easily between these two variants. Both provide almost the same functionality, though light signals are more discreet while horn signals might create a nuisance in residential neighborhoods and other busy parking areas (e. g. short-term parking lots). Some manufacturers offer the ability to adjust the horn signal volume. Other cars have a proximity system that is triggered if a keylike transducer (Advanced Key or handsfree) is within a certain distance of the car. How Stuff Works Between the keypads, keyless entry systems and conventional locks, some cars today have four or five different ways to unlock the doors. How do cars keep track of all those different methods, and what exactly happens when the doors unlock? The mechanism that unlocks your car doors is actually quite interesting. It has to be very reliable because it is going to unlock your doors tens of thousands of times over the life of your car. In this edition of HowStuffWorks, well learn just whats inside your door that makes it unlock. Well take apart the actuator that does the work, and then well learn how the lock can be forced open. But first, lets see how the car keeps all its signals straight. Locking and Unlocking Here are some of the ways that you can unlock cardoors: †¢ With a key †¢ By pressing the unlock button inside the car †¢ By using the combination lock on the outside of the door †¢ By pulling up the knob on the inside of the door †¢ With a keyless-entry remote control †¢ By a signal from a control center In some cars that have power door locks, the lock/unlock switch actually sends power to the actuators that unlock the door. But in more complicated systems that have several ways to lock and unlock the doors, the body controller decides when to do the unlocking. The body controller is a computer in your car. It takes care of a lot of the little things that make your car friendlier for instance, it makes sure the interior lights stay on until you start the car, and it beeps at you if you leave your headlights on or leave the keys in the ignition. In the case of power door locks, the body controller monitors all of the possible sources of an unlock or lock signal. It monitors a door-mounted touchpad and unlocks the doors when the correct code is entered. It monitors a radio frequency and unlocks the doors when it receives the correct digital code from the radio transmitter in your key fob, and also monitors the switches inside the car. When it receives a signal from any of these sources, it provides power to the actuator that unlocks or locks the doors. Now, lets take a look inside an actual car door and see how everything is hooked up. Inside a Car Door In this car, the power-door-lock actuator is positioned below the latch. A rod connects the actuator to the latch, and another rod connects the latch to the knob that sticks up out of the top of the door. When the actuator moves the latch up, it connects the outside door handle to the opening mechanism. When the latch is down, the outside door handle is disconnected from the mechanism so that it cannot be opened. To unlock the door, the body controller supplies power to the door-lock actuator for a timed interval. Lets take a look inside the actuator. Inside the Actuator The power-door-lock actuator is a pretty straightforward device. [pic] Inside the power-door-lock actuator This system is quite simple. A smallelectric motor turns a series of spur gears that serve as a gear reduction. The last gear drives a rack-and-pinion gearset that is connected to the actuator rod. The rack converts therotational motion of the motor into the linear motion needed to move the lock. One interesting thing about this mechanism is that while the motor can turn the gears and move the latch, if you move the latch it will not turn the motor. This is accomplished by a neatcentrifugal clutch that is connected to the gear and engaged by the motor. [pic] Centrifugal clutch on the drive gear When the motor spins the gear, the clutch swings out and locks the small metal gear to the larger plastic gear, allowing the motor to drive the door latch. If you move the door latch yourself, all of the gears will turn except for the plastic gear with the clutch on it. Forcing the Lock If you have ever locked yourself out of your car and called the police or AAA to help you get back in, you know that the tool used is a thin metal strip with a flat hook on it. From this article you can now see how this strip works. A simple vertical motion from either the knob on the door or the power-lock actuator is all thats needed to turn the lock and open the door. What the officer is doing with the metal strip is fishing around until he or she hooks onto the point that the knob and actuator connect to. A quick pull on this point and the door is unlocked! For more information on power door locks and related topics, see the links on the next page.

Special Educational Needs Sen Education Essay

Special Educational Needs Sen Education Essay The term inclusion is difficult to define, with many professionals having their own theories on what inclusion is .One of the most controversial but perhaps true definitions of inclusion comes from the Salamanca Statement whereby educational accomplishment is perceived as being secondary to the development of the self through personal choice(Hodkinson and Vickerman, 2009).This statement and definition relates directly to the rights-based model and discourse(Dyson,2000) this reinforces the rights of a child and their entitlement to an education . To implement this type of inclusion both schools and society needs to recognise and disable the obstacles that constrain a childs choices and their capability to reach their full potential (Hodkinson and Vickerman, 2009). The term SEN was devised in the 1970s by the Warnock Report (DES, 1978, cited in Hodkinson and Vickerman, 2009). Lady Warnock states in her report that authorities should consider the idea of including all children into mainstream schooling if that is where they will learn successfully (Kent, 2005). The 1981 Education Act came after the Warnock report .This new piece of legislation affected the entire education system, and was seen to have a positive influence on the education of children with SEN (Potts, 1995). The Act prohibited any child from being deprived of an education, and effectively reinforced inclusion whenever it was possible (Kent, 2005). The Education Act describes a child with SEN as someone who has a learning barrier which appeals for special educational conditions to be made for them. This includes any child below the age of 19 who is a recorded pupil at an educational institute (DfEE, 1996 and SENDA, 2001, cited in Hodkinson and Vickerman, 2009). Frederickson and Cline (2007) suggest that many people misperceive special educational needs with special needs. They propose a child has a special need if they originate from a community whose conditions or upbringing is dissimilar from the majority of the school populace. Thus meaning that a special need does not necessarily manifest itself as SEN (Frederickson and Cline, 2002, cited in Hodkinson and Vickerman, 2009). The Education act calls for an official assessment of all alleged SEN children, a provision upheld by later legislations. A statement of Special Educational needs is formed and complied by educational authorities, who are accountable for outlining the extent of the childs needs and recommending educational strategies and resources to suit the child. The SEN statements are used to situate children into mainstream schools if; the childs requirements can be met, they do not restrict or hinder other childrens learning and is an efficient use of the authorities resources (Kentworthy and Whittaker, 2000). In 2003, within the UK there was anticipated to be over 1.7 million children with possible SEN and of these children around 250,000 of them had a formal statement (Russell, 2003). It could be argued that the statement process and the use of the term SEN is negatively associated to the medical model opinion of disability (Hodkinson and Vickerman, 2009). Frederickson and Cline (2007) maintain that the process of assessing a child with SEN is completed by scrutinising the individual child. It is expected that the foundation of the problem is within the child and that they must be afflicted with a disability or a learning impairment. The assessment process is thought to be comparable to a medical diagnosis by establishing what classification of disability the child suffers from. It has been advocated that this method of labelling, is disrespectful and distressing to the specific child and also has an impact on the way in which their learning is sustained (CSIE, 2005, cited in Hodkinson and Vickerman, 2009). Segregation, due to the labelling process is a normal experience for a child with SEN .Children may be excluded from mainstream schools and placed in a special school or within a mainstream classroom children may miss out on lessons to be educated by the special needs expert or more commonly the designated teaching assistant. The medical model has perhaps lowered anticipations of a child with SEN. Some consider handicapped children as abnormal, because they are constrained to what they can accomplish. Frederickson and Cline (2007) state that being handicap was defined by society in terms of defect, physical and emotional deficiencies were believed to inflict limitations on cognitive advancement. As a consequence obstructions to achievement and social development were forced upon children with SEN (Frederickson and Cline, 2007, cited in Hodkinson and Vickerman, 2009). Law (1993) suggests some parents of children with SEN would prefer a diagnosis, as they feel it helps them comprehend and prepare for the problems their child may be confronted with. Parents also feel that a statement can help to gain access to expert help and advice and secure a place in a special school. Hanson et al (2001) argues that the majority of parents welcome inclusive locations for their children with SEN, although parents did have apprehensions about the teachers level of training and experience. Corbett (2001) claims teachers are enthusiastic to support inclusion when dealing with children who have a mild disability. There is nevertheless the proposal that teachers do not have the similar inclusive idea in relation to those children who show severe behavioural problems (Wedell, 2005).Inclusion for certain children is being deferred because the educational system is not fit to include them because of the obstructions of lack of knowledge, lack of will, lack of vision, lack of resources and lack of morality (Clough and Garner 2003; 87 cited in Hodkinson and Vickerman, 2009).Study in this topic establishes that for these children, teachers consider that exclusion is essential due to their experience within the classroom (Corbett,2001). The previous Government, encouraged teachers to improve personalised learning for all students (Milliband, 2004, cited in Wedell, 2005).This was intended to inspire a more receptive approach to teaching. While the majority of teachers no doubt aspire to do this, the difficulties within whole-class teaching stipulate how difficult this is to accomplish. Additionally, such targets require understanding and time to apply. David Hargreaves (2004) states traditional teachers are not educated adequately enough to deal with the varieties of responsibilities now outlined for them (Wedell, 2005). The quality of teaching for pupils with different needs has been an concern that has prevented the effective application of SEN and inclusion strategies .The Programme of Action(DfEE,1998)specified the need for teachers to undertake detailed training in special educational needs and the previous Government also agreed that effective practice is being obstructed by the same issue(DfES,2004).There seems to be a common opinion amongst educational professionals that the training they receive to prepare themselves for the teaching and accommodating of children with SEN is woefully inadequate'(Corbett,2001;22). To aid teachers, the process of grouping pupils is still commonly used in the classroom. This technique was introduced so that teachers could prioritise and plan differentiated lessons. The tensions this inflicts on children and the complications it creates for teachers have been extensively acknowledged. David Hargreaves stated; Pedagogy in schools is about mastering the art of controlling the behaviour of some thirty young persons of the same age, who are reluctantly enclosed in a room of modest size and who can be easily managed as thirty kittens can be herded. (Hargreaves, 2001:2 cited in Wedell, 2005) Hartley also mentions; If the government retains a bias towards whole- class, traditional pedagogy, then the costs may be reduced, teachers may be tamed, high-stakes scores will rise, and procedures may be standardised. But the economic benefits are likely to be few in the long term. (Hartley, 2003:91 cited in Wedell, 2005) These interpretations specify how features of the structure of schooling present difficulties for children with SEN in general. The government has introduced a mass deployment of teaching assistant(TAs)to aid teachers in these dilemmas , but class grouping still exists within a classroom .The provision of learning support assistants(LSAs)for pupils with special educational needs is perhaps a method of softening the blow for teachers who are in mainstream classes. It is recognised that the velcro-ing of LSAs to pupils occasionally becomes a system of within-class segregation (Wedell, 2005). The Pragmatic discourse states that for schools to achieve a more inclusive ethos, support will be needed to develop polices and practice(Dyson,2000) that not only allows all children to be supported but also convey the needs of the teachers as well (Hanko, 2003 cited in Hodkinson and Vickerman, 2009).Frederickson and Cilne (2002) declare that for schools to develop inclusion they must scrutinise how they might encourage involvement of the diversity of pupils that they assist within the community (Hodkinson and Vickerman, 2009). The Political discourse discusses the struggle (Vlachou, 1997, cited in Dyson, 2000) between views of teachers, parents and MPs. These conflicting opinions cause national education policies and legislations to frequently aggravate each other in their execution. The Audit Commission (2002) noticed that the application of the Statement process proceeded to pull finance away from local education authorities(LEAs).Funding for pupils with a statements ran at ten times the funding available for children with mild to moderate SEN without a statement. The 2004,OFSTED report on progress in inclusion found that for some schools inflexible timetabling ,staffing and non-existence initiative were handicaps to successful progress. Whereas The Audit Commissions (2002)refer to the predicaments faced by schools ,as they are put under pressure to achieve better academic results and to become inclusive(Wedell, 2005). In England, educational requirements for children with SEN are administrated by the Special Educational Needs Code of Practice (DFES, 2001a, cited in Hodkinson and Vickerman, 2009).Scotland, Northern Ireland and Wales have similar Codes. The Code was launched in schools in 2002.The Code of Practice details the standards for the management of SEN provision (Soan, 2005, cited in Hodkinson and Vickerman, 2009). The Codes key objectives are that a child with SEN: should have their needs met, their needs will ordinarily be met in mainstream schools, the views of the child should be considered and children with SEN should be offered a diverse and significant education. The principles within the Code work alongside the statement of inclusion that exists within the National Curriculum (Soan, 2005, cited in Hodkinson and Vickerman, 2009).The National Curriculums principles of inclusion maintain that teachers will: set appropriate learning tasks for all children, respond to childrens varied learning requirements and overcome possible barriers to learning. It is evident that these two statements, conflict with each other ,due to the fact that they link to different models. Within the Code the childs difficulties are perceived to be the focus which associates the Code to the medical model, .(Soan,2005, ,cited in Hodkinson and Vickerman, 2009).Whereas the statement of inclusion expresses links to the social model as it looks at improving factors such as the learning environment (Alcott,2002). If the hurdles of implementing inclusion are to be weakened it would seem obvious that †¦.. individual pupils†¦. must be at the core of all we do'(Coles and Hancock,2001, cited in Hodkinson and Vickerman, 2009:88). A common issue with implementing inclusion is that perhaps to much time is spent over concerns about inputs and settings when perhaps more time should be spent on developing experiences and outcomes for the pupils.

Ifugao Culture: Ethnographic Research

Ifugao Culture: Ethnographic Research Name of culture What is the name of your chosen culture? What is the meaning of the name in English? Do the people in your culture call themselves this name if not, what do they call themselves and what does it mean in English? Do neighboring groups call them something else? If so, what is that, and what does it say about relations between the two groups? Add your own ideas The name of the chosen culture is Ifugao. The origin of the Ifugao comes from the term Ipugo, which means from the hill. According to their mythology, their name is derived from Ipugo which refers to the rice grain given to them by their God, Matungulan. Also, others say that the name comes from the word I-pugaw which loosely translates to inhabitants of the earth. Neighboring people refer to the Ifugao people as Kiangianl. Today, the people who inhabit this province refer to themselves as the Ifugao, although the area contains people who are not. Where is your culture located? The Ifugao culture inhabits an area of roughly 750 to 970 square miles in northern Luzon, which is located in the Philippines. The culture resides in the most rugged and mountainous parts of the Philippines, which is high in the Gran Cordillera Central in northern Luzon. The Gran Cordillera Central of Northern Luzon is consumed with a wide variety of natural areas. According to Fowler, The Gran Cordillera Central of Northern Luzon is a jumbled mass of lofty peaks and plummeting ravines, of small fecund valleys cleaved by rainfed, boulder-strewn rivers, and of silent, mist-shrouded, moss-veiled forests wherein orchids in their deathlike beauty unfold like torpid butterflies. The mountainous peaks rise from 1,000 to 5,000 meters and are drained by the waters of the Magat River. According to Siangho, Their neighbors to the north are the Bontco; to the east Gaddang; to the west Kankanay and Ibaloy; and to the south the Ikalaham and Iwak. It is believed the Ifugao were likely inhabitants of the nearby fertile plains, which is greatly opposite of their current dwelling. It is also believed that they were driven out of these plains by Malaysians because of their superior weapons. This is why they currently reside in the mountain side. The Republic of the Philippines is an archipelago of approximately 7,000 islands. The first people arrived about 100,000 years ago. These individuals were hunters and gatherers who survived off of the lands basic resources. Thousands of years later, people arrived from Asia and brough with them agricultural skills and social structure. From this cross-cultural intermingling, a culture was created and the Philippines was born. Language What language do people in your culture speak? Provide some details about the language specifically, the language family it belongs to, and an interesting fact or two about its structure. (Example: in Sinhalese, at the end of an interrogative, you have to add a special question mark word.) Add your own ideas The language name of the Ifugao people is Ifugao. The language family proceeds like this: Austronesian Malayo-Polynesian, Northern Luzon South-Central, Cordilleran Central, Cordilleran Nuclear, and then Cordilleran Ifugao. Therefore, the language family of the Ifugao language is Malayo-Polynesian. There are Four divergent dialects of the Ifugao language: Amganad, Batad, Mayoyao, Tuwali, each with distinct varieties: Amganad: Burnay Ifugao, Banaue Ifugao; Batad: Ayangan Ifugao, Batad Ifugao, Ducligan Ifugao; Tuwali: Apao Ifugao, Hungduan Ifugao, Lagawe Ifugao. As stated by The Ifugao native people, The Ifugao have a language that changes from village to village. Dialect and change of pronunciation can make it a real challenge to maintain a conversation between neighboring villagers. However, an official language dictionary has been produced. Settlements Population within Ifugao society in the twentieth century has varied anywhere from 60,000 to over 100,000. According to Malone, Population density in some areas approaches 400 per square mile. The only architectural structures noted for this group of people are the houses in which they reside and their extensive rice patties that extend from halfway up the mountain side all the way down to the bottom of the valley. The Ifugao people live in hamlets. These are like tiny communities that are located alongside the mountain near an owners rice patty. There are approximately 8 to 12 houses per hamlet. There are also building for the unmarried, which is discussed later in this assignment. Houses Describe the houses in your culture (straw huts, mud walled thatched roof dwellings, etc.). Be as detailed as possible, including size, layout, materials, colors, even prices if available. Who lives in a typical house? Women, men, children, elderly? Animals? Add your own ideas The houses of the Ifugao people are very small. The typical household consists of the nuclear family. A nuclear family is a family consisting of only a mother, father and their children. Once a child becomes a teenager and he or she is old enough to take care of his or herself, they go in live in either boy or girl homes. Typically the Ifugao house sits on four sturdy posts, with no windows. According to Fowler, Inside there is an open earth and stone fireplace for cooking and floor mats for sleeping and sitting. Family paraphernalia, such as baskets, bowls, clothing, skills (human and animal), and magic items, are hung from the walls or stacked on carved shelves. Although Ifugao houses vary little from this basic configuration, houses of nobility often feature differences, such as massive Hagabi lounging benches, decorated attic beams, kingposts and doorjambs carved with human effigies, and ornate exterior frezies portraying pigs, carabao and other animals. The adults and their smaller children (ones who can not take care of themselves) live together while children who can maintain their own lifestyle live in different houses. When the teenagers reach the age where they become interested in the opposite sex, the male teenagers leave their house during the day to meet females in other houses. From this intermingling, couples eventually form. Soon after a girl becomes pregnant, the couple will wed. After marriage, the couple will either build their own home, live in a home of someone who has died without kids, or live in a home left by one of their parents. After they settle in to their house, it is the moms duty to take care of the child and the dads duty to provide for the family. Student Response: Making a Living How do the people in your culture make a living? Describe what anthropologists call their adaptive strategy. (foragers, horticulturalists, pastoralists, agriculturalists, industrialists). Provide some details about their subsistence system (what game do they hunt, what crops do they grow, what animals do they herd, etc.). Add your own ideas People in the Ifugao culture live a very basic lifestyle to make a living. The usual lifestyle consists of agriculture and hunting, with anthropologists characterizing the adaptive strategy as agriculturists. According to Malone, Ifugao subsidence is derived principally from agriculture (84 percent) with an additional ten percent derived from the raising of aquatic fauna, such as minnows and snails, in flooded rice fields. The remaining six percent of subsistence involve fishing (fish, eels, frogs, snails and water clams); hunting (deer, wild buffalo, wild pigs, civet cats, wild cat, python, iguana, cobra, and fruitbat); and gathering of insects (locusts, crickets, and ants) as well as large variety of wild plants. As we can see, the main duties are tending to the rice patties. The men are usually the ones that participate in the hunting and fishing. When the men hunt after wild deer and pig, they usually use hunting dogs to assist them. The dogs are not raised to eventually eat (lik e some nearby cultures); the Ifugao people respect and admire dogs. Political System Describe your cultures political system. Use the anthropological terms we have learned in class (band, tribe, chiefdom, state). Provide some details about the cultures power/authority system how do individuals get into a position of power? What are traditional methods of social control and conflict management? Add your own ideas The Ifugao political system is better characterized as a sociopolitical organization. According to the article, Ifugao Sociopolitical Organization, Traditionally, social differentiation has been based on wealth, measured in terms of rice land, water buffalo and slaves. The wealthy aristocrats are known as kadangyan. The possession of hagabi, a large hardwood bench, occurs their status symbolically. The Ifugao have little by way of a formal political system; there are no chiefs or councils. There are, however, approximately 150 districts (himputonaan ), each comprised of several hamlets; in the center of each district is a defining ritual rice field (putonaan ), the owner (tomona ) of which makes all agricultural decisions for the district. Government is poorly established among the Ifugaos. According to Malone, The functions of government are (or were) accomplished by the operation of collective kinship obligations, including the threat of blood feud, together with common understanding of the adat or custom law given the people by ancestor heroes, in particular the inviolability of personal and property rights. Men earn respect according to their rice pattys. The bigger their patty is, the high status they have in the community. Also, within the Ifugao community, there is a rice chief. The rice chief is one of the leading priests and the people respect him for religious authority, but he does not have ultimate authority over the Ifugao people. For the most part, people are on their own when it comes to government control. Kinship System Use anthropological terms to describe your cultures kinship system (matrilineal, patrilineal, etc.). Provide a brief definition of that type of kinship, and then say why your culture fits that definition. Describe the kinship terminology, and provide examples. Add your own ideas According to Malone, Each sibling group is the center of an exogamous, bilateral kindred.: Essentially, this is descent traced and kinship groups assigned through both male and female lines with marriages being outbred instead of inbred relationships between families. Basically, people dont marry within their family, but outside of it. The adults and small children all live together. When the child comes of age, which is basically a teenager, they move out of their parents house and live on their own in a second house with other kids their age of the same sex. When the men begin to search for wives, they leave their houses during the day and the women stay in their homes to greet and welcome men. They start in a very cool and calm atmosphere, such as jokes and casual talk, but eventually relationships form. After a girl becomes pregnant, they will wed. At this point the couple will either build their house or inhabit a house left by their parents or someone who has passed away without children. When they are settled in, the mothers duty is to care for the child while the father hunts for food for the family. Marriage Describe your cultures marriage system. How do people choose a mate? Is there a particular category of person an individual is supposed to marry (example: in El Nahra, where Elizabeth Fernea lived, people were supposed to marry their cousins). Are marriages arranged, or do individuals get to pick their own spouses? Could you imagine yourself getting married the way people do in that culture? Add your own ideas Marriage within the Ifugao culture is quite simple. The normal form of marriage in the Ifugao society is monogamy. Monogamy is being married to only one person at a time. Although monogamy is widely practiced, polygyny is practiced occasionally by the wealthy. Even thought the defimition of polygyny is that either male or female may have multiple spouses, it is mailnly the males that have multiple wives. In these situations, the first wife has higher authority and status than her co-wives. According to Malone, Marriages are alliances between kindreds. First cousin marriages are forbidden in practice and theory, but marriages to more distant cousins can take place. These marriages can take place with a payment of fines in livestock. The men are able to choose their wives within this culture. There are no established or set marriages for the Ifugao people. When the men are interested in marriage, they begin meeting other women in their society. When they begin their relationship, it is a very casual environment. Eventually it become serious, and after the woman is pregnant, the man and wife get married. They will then move into their own place together to begin their family. This seems pretty similar to the American marriage system on the fact that we look for and choose our own mate. Some people get married before they are pregnant while others get pregnant before they are married (although some people may never marry). I think this is definitely a culture I could be a part of, in the sake of their marriage system that is. Sex and Gender How would you describe gender relations in your culture? Do men and women live completely separate lives, as in Guests of the Sheik, or do they mix it up? How much power do women have over their own lives and the lives of others? Do women have official political power? Is there a gender division of labor (there has to be every culture has one!)? Given your own gender, would you like to live in that culture? Add your own ideas Student Response: Ifugao society is much separated. Men and women live apart unless they are married and/or brother and sister, but even at a certain age of childhood; they go and live on their own, away from their parents. Men are the ones who hold political power, or lack thereof, in the Ifugao culture. Usually, the only powerful people in this society are men who are respected because of their wealth. The division of labor is set between the genders as well. Since this a very simplistic culture, the women tend to the children and house work while the men tend to the fields of rice and hunting food for the family. I would call it a classic, nomadic style of life. Another note that women are not as powerful or highly touted as men is the fact that, in the case that polygyny does exist, it is with multiple wives and usually not multiple husbands. This form of marriage is very rare and only among the elite and rich people in the culture. For me, I wouldnt like to live within this culture. I think it is good for men and women to mix and mingle within the workplace, home, and political power. Men and women bring different ideas and ways of life to the table, and I think a successful culture allows men and women to intermingle freely. Therefore, I would not want to live in the Ifugao society. Religion Describe the religion (or religions) found in your culture. Do people believe in a god or gods? Do people in your culture practice magic? If so, what kind? How has missionary activity affected people in your culture (if it has) Add your own ideas Religion is an essential part of the Ifugao culture and is significant in every phase of life. Their religion provides a means by with the unknown can be approached and understood. Ifugao religion is a very complex structure based on ancestor worship, animism, and magical power. According to Fowler The Ifugao pantheon consists of innumerable spiritual entities that represent natural elements, forces and phenomena in addition to ancestral and methphysical beings. The trust and confidence that the Ifugao have in these beings allow them to face what is often a complex and frightening world with a great deal of confidence and understanding. They believe that the gods and other beings are approachable and can be influenced by the proper rites and behavior to intercede on behalf of an individual or the entire community. Generally the gods are viewed as generous and benign beings who enjoy feasting, drinking wine and chewing betel nut, as do the Ifugao themselves. However, the gods are quic k to anger and if ignored or treated badly can quickly become ill-tempered, demanding tyrants capable of causing misfortune and injury. The Ifugao people have created ceremonies to honor and respect their deities, although some are rarely acknowledged or called upon. Others, who control daily life, such as agriculture and health, are constantly worshipped and called upon. The greatest importance to the Ifugao are rice or agricultural deities which have the power to ensure bountiful crops and actually increase the amount of rice already in storage. Interesting fact Provide one additional interesting fact about your culture. Do they have a fascinating set of ideas about illness, disease and curing? Describe it. Do they have an elaborate art style? Describe it. Do they engage in sexual practices that strike you as very different from that of Western Society? Talk about it. Do they have a particular type of body modification (scarification for example) or style of body adornment? What is it? You dont have to answer all of these questions pick one or one of your own choosing and provide as much information as you can find. Although the Ifugao have no knowledge in writing, they were capable of creating a literature that matches with some of the countrys finest in epic and folk tale. Their literature is passed orally. Their riddles serve to entertain the group as well as educate the young. One such example of an Ifugao riddle is, according to Siangio: Dapa-om ke nan balena ya mubuttikan nan kumbale. This translates to: Touch the house and the owner runs about. The answer is spider. When the Ifugao gather together, they use proverbs to give advice to the young. These proverbs are used to stress a points. The ones who have gone to formal school begin their lectures before large meetings or gatherings with proverbs. Here are a few Ifugao proverbs according to Sianghio: Hay mahlu ya adi maagangan :: The industrious will never go hungry. Hay uya-uy di puntupong hi kinadangyan di ohan tago. :: The feast is the yardstick of a persons wealth. Hay itanum mo, ya hidiyeh aniyom :: What you have planted is what you will reap. Ifugao myths usually are about hero ancestors, gods and other supernatural beings. They story lines usually have these heroes facing problems that they are currently facing. This allows the Ifugao people to provide hope and comfort to their homes. When these stories are recited, they are usually in barked-out, terse phrases followed by the tulud, which means pushing. The tulud aims to bring the magical powers that stand behind the myth. At the end, the clincher kalidi is chanted and the narrarator enumerates the benefits which should be obtained from the myth. The myths are usually concluded with the phrase, because thou art being mythed. They have myths that cover common cultural stories such as: creation of the world, creation of man, great battles and epic struggles. They also have stories that cover other worldly known events, such as the great flood or Noahs Arc to the Bible. According to Sianghio, Other Ifugao legends that have been recorded include, The Legend of the Ambuwaya Lake; The Origin of the Pitpit or The Bird of Omen; Why the Dead Come Back no More; and How Lagawe Got Its Name. Other such important tales are the magical stories, called abuwab. These tales are believed to possess mystical powers. According to Siangho, Examples are the poho-phod and chiloh tales, which are usually told in death and sickness rituals. The abuwab is usually about the legendary husband and wife, Bugan and Wigan. Also, Siangho says, The Ifugao epics are chanted romances telling of the origins of the people, the life and adventure of the Ifugao heroes, the valor of men and the beauty of women, as well as ancient customs and traditions. Sources: Fowler, John. The Ifugao: A Mountain People of the Philippines. Tribal Site. N.p., n.d. Web. 22 Nov. 2009. . Froiland, Andrew. Ifugao. Ifugao. Minnesota State University, n.d. Web. 22 Nov. 2009. . Ifugao Sociopolitical Organization. Countries and Their Culture. N.p., n.d. Web. 4 Dec. 2009. . Malorie, Martin. Society Ifugao. The Center for Social Anthropology and Computing. University of Kent at Canterburry, n.d. Web. 11 Nov. 2009. . Sianghio, Christina. Ifugao. litera1no4.tripod.com. N.p., n.d. Web. 14 Nov. 2009. . The Ifugao native people. eSSORTMENT. N.p., 2002. Web. 4 Dec. 2009. .

Roman Religion In A Romans Everyday Life Vs. Religions Effects On Tod :: essays research papers fc

"We Romans", said Cicero, "owe our supremacy overall other peoples to our piety and religious observances and to our wisdom in believing that the spirit of the gods rules and directs everything." Roman rites and observances took two main forms. One was the domestic reverence of the spirit or genius of the family. The other was the public attitude to the gods and goddesses by whom the destiny and welfare of the Roman people as a whole were supposed to be guided and controlled. During the Classical period, religious observance accompanied all important private and public events and transactions and, no successful outcome went without a vow of thanks or public dedication. Temples, priests and sacred rites were provided by the State. Nothing in the nature of religious services as we know them, in which the body of worshipers as a whole were able to participate, seems to have been celebrated in the temples. Any set forms of prayers, hymns or chants were performed sole ly by the official priests whose secrets they remained. The ordinary Roman man or woman had little personal part to play in such rites (Handbook To Life In Ancient Greece). While they were being undertaken and fulfilled it was the duty of the ordinary citizen not to interfere or make any disturbance and to refrain from any business affairs. When religiously minded Roman dropped in to a temple in order to worship the god or goddess whose house it was , they had some practical object in view : some personal favor or advantage. They came and perhaps burn incenses. When praying they stood with upturned palms. Sometimes they got as close to the image of the god as they could in order to whisper their pleas; the feet of some of the images were worn by the kisses of generations of worshipers. In addition to paying a fee for admission, the grateful petitioner for divine aid also brought sacrifices and thankful offerings to the temples. Enormous numbers of livestock and cattle went to augmen t the wealth of the temples, and to swell the incomes of the priests and attendants, many of whom became extremely wealthy. Temple worship was no essential part of Roman life. If it had been, it is difficult to understand why there were not more than about a hundred within the city confines, which is no large number in a city of some million inhabitants.

Folklore, Womens Issues, and Morals in Toni Morrisons Sula Essay

The Themes of Folklore, Women's Issues, and Morals in Sula    Toni Morrison has asserted that she likes to write the kind of books that she would like to read (Harris 52). By this we can assume she favors black folklore, women's issues, and discussions of accepted moral standards. These are some major themes in Sula. Folktales are a type of oral prose that is passed from one person to another. Listeners may chose to add or subtract from the main story lines, embellishing with experiences and wisdom from their own lives. It then takes on the collective morals, or conscienceness, of that culture. From those individuals who we normally would not consider cultured, great gems of knowledge and wisdom are passed down through folktales. This is done without the traditional use of written language or use of proper organizational style. Yet these oral traditions are not without power; they reach into the very heart of what it is to be human. Typically, folktales are set in believable surroundings with extraordinary people. We see the same in Sula. The setting is in a common Negro village called the "Bottom" where it is said that it is "the bottom of heaven" (Morrison 6). The wider historical settings are kept intact in the novel as the events of World War I swirl around and capture some of the residents of Bottom. It is people, however, that makes up the surreal in Sula. Eva is a tireless grandmother who controls her domain of a large boarding house; Shadrach is a war-shocked veteran who invents an amnesty day for people to kill each other; Hanna and her daughter Sula are shameless adulteresses. In this tale, Toni Morrison takes liberty to change the style of folklore (Harris 53). Instead of happy endings, violent ... ...net.10 September 2001. <<http://www.viconet.com/~ejb/bio.htm>> Harris, Trudier Fiction and Folklore: The Novels of Toni Morrison. Knoxville: The University of Tennessee Press, 1991. Hedge, Holly.   "Toni Morrison."   Empire Zine <http://www.empirezine.com/spotlight/toni-morrison/toni-morrison.htm>   (accessed on September 6, 2001) Morrison, Toni Sula. New York: Alfred A. Knopf, Inc. 1973. "Morrison, Toni." Microsoft Encarta Online Encyclopedia 2000.   <http://encarta.msn.com> 1997-2000 Microsoft Corporation. (accessed on September 26, 2001) O'Neill, Cynthia.   Goddesses, Heroes and Shamans.   New York: Larousse Kingfisher Chambers Inc., 1994. "Toni Morrison."   Contemporary Authors, Gale Research, 1993; abstracted at <http://www.cwrl.utexas.edu/~mmaynard/morrison/biograph.htm>   (accessed on September 26, 2001)   

Longer School Days Essay -- Education School Teaching Essays

Longer School Days Schools are so much a part of our society, so the accurate length of school days is extremely important. Public opinions on the length of the school days are different. There are a lot of parents and professors concerned that it is hard for children to go to school early in the morning and stay there the whole day. On the other side, some professors try to force students into a nine hour school day. Not so many years ago, school was a main part of my life, and the school days’ structure and length affected my social life and ability to study. From my own experience and some studies that I have seen, students benefit if school days are long. Lengthened school days help to create a supportive environment for studying. After school, it is difficult for children to concentrate on homework. Many children’s homes are too crowded, and they are usually distracted by parents, friends, TV, or games. There are many other interesting things that they can do out of school, so students forget about what their teachers told them to study. Also, parents cannot help too much with their homework and only waste children’s time or give incorrect answers. My father tried to help me with a math course. I could not understand his explanations, because he was not a professional tutor. Finally, he confused me even more, and I had to make an appointment with my math teacher. In contrast, if children do their homework in school, there are fewer people and objects that distract their attention. Teachers and other hardworking students offer encouragement. At school, children have access to tutors and teacher’s aids. There is always somebody who can help to complete their homework and answer questions. ... ...e adults get an opportunity to find full-time work. In this case, the tax base could increase, and welfare obligations could decrease. Most importantly, students would get better knowledge that they would be able to apply in the future. There are many opinions and studies about reforming school days. Some people are concerned that longer school days would bring more difficulties. However, there are numerous studies and practical examples that prove that we improve students’ performance by lengthening school days. Finally, the economy and our society will benefit from expanding school days. Works Cited Brett, Jennifer. â€Å"8 to 5 Some Educators Like Barnes’ Latest Plan to Improve Schools by Lengthening the Day.† The Atlanta Journal – Constitution 30 Nov 2000: F1+. Madison, Alta. â€Å"In School: Every Day, Year - Round?† New York Times 14 Jan 2001: 16.

Islam Essay

1. The word â€Å"Islam† is derived form the Arabic root â€Å"asalama† which literally means peace, purity and submission. Thus Islam means â€Å"surrender to the Almighty† and Muslim means â€Å"one who is in a state of submission†. It is understood that this submission is to the Will of God, as is laid down in the Quran. This tenet is unequivocally accepted by all sects of Islam be they Shia, Sunni or Sufis. 2. Islam is an unerringly monotheistic religion. It enjoins the existence of one God, his prophet Muhammad who is the Last Prophet (khatam-in-nabiyin) in a long line of prophets sent throughout time and to every civilization, and the Quran as the Word of God revealed to Muhammad through the angel Jibrael. Muslims believe that God is one and incomparable and the purpose of life is to worship him and to adhere to his word, as laid down in the Quran, and in Sunnah (the normative practices of the Prophet), as closely as possible. They believe that Islam is the final, completed and universal version of a faith (Deen-e-Ibrahimi) revealed too many prophets before; most notably Abraham, Moses and Jesus, but whose message has now been distorted. 3. The practices of Islam are based on the ubiquitous â€Å"Five Pillars†. These are, in order of importance, Shahadah or acceptance of One-ness (Taw hid) of God, Salat or five daily Prayers, Saum or Fasting in the month of Ramadan, Zakat or obligatory Alms-giving, Hajj or Pilgrimage to the Kaabah (House of God) at least once in a lifetime, for those able to afford it. These five â€Å"Pillars of Faith† are incumbent upon every Muslim and form the basis for his belief. Some scholars say that the pillars in Shia Islam involve an additional four points in addition to the principal ones. Namely, Nabuwah or Prophet Hood of Muhammad, Jesus, Moses etc., Imamah or Leadership of the Tweleve Imams, Qiyamah or Day of Judgment and Adel or Justice. 4. The fundamental goals of Islam are a complete submission to God and adherence to the teachings of the Quran and the example of Sunnah. When a child is born he is â€Å"ordained† into Islam by reciting the Kalima (the verses outlining Tawhid) into his ear, and thereby giving Shahadah i.e. acknowledgement of the One-ness of God. Muslims must perform the ritual of prayer five times a day, fast and give alms in the month of Ramadan, and perform the pilgrimage to the Kaabah if he is of sound mind and body and is able to afford it. The principles of the Promotion of Virtue (amr bil-maaroof) and Prevention of Vice (nahi an-al-munkar) are long-standing and Muslims are expected to inculcate them in their dealings with others. As Islam enjoins peace and harmony with mankind and with nature there is a great emphasis placed on community. Indeed, the Muslim brethren at large are considered one community (Ummah), irrespective of political, cultural or physical barriers. A Muslim is encouraged to perform good deeds for the community (masawaat) and to call people to worship the One God (Dawah). 5. Authority in Islam remains with God. His injunctions, as laid down in the Quran, and the practices and teachings of the Prophet, Sunnah are to be followed in establishing a political structure. Traditionally the concept of political leadership was embodied by the â€Å"Great Caliphs† (Khulfa-e-Rashiduun), who succeeded Muhammad in leadership of the nascent Islamic Empire. This political set-up personified adherence to the Shariah, duty of the rulers to seek consultation or Shura and of censuring unjust rulers. It is widely believed that the â€Å"Great Four†, the four to succeed Muhammad in succession, were the only ones in practice true to the cause of Islam and subsequent rulers fell victim to dynastic politics and greed. With the fall of the Ottoman Empire there was an abolition of the Caliphate, no matter how symbolic, and closure of the traditional Islamic political setup. Shia Islam has a theological concept of the Imamate. This term is often used interchangeably with the Caliphate but has very different connotations. The Shia believes that it is a divine institution succeeding the Last prophet and the Imams divinely chosen. The chosen Imams take up the mantle of religious, political, social etc. leader of all the Ummah. Traditionally Shia followers and scholars have shown political aloofness or activism against what was viewed as an increasingly corrupt caliphate. 6. The legal ideal in Islam resides with God. His injunctions form the basis for Islamic Law or Shariah. Shariah derives from two sources: divine revelations set forth in the Quran, and the normative practices of the Holy Prophet, Sunnah, as pertained to everyday matters. Fiqh or Jurisprudence extends on matters not directly touched upon in these primary sources. The foundations for Fiqh come from Ijma or consensus of learned scholars and qiyas, analogy from quran and Sunnah. Shia jurisprudence replaces this with aql or â€Å"reason†. Shariah law is not widespread, and even in Muslim countries there are often parallel justice systems. In countries where it enjoys official status Shariah is upheld by the qadis. Shariah has widespread implications; from matters of politics and economics to diet and personal hygiene. Shia scholars employ a different tack. According to them sources of law (usul-e-fiqh) are: Quran, Sunnah, the practices of the Twelve Imams and aql (reason). 7. Islamic philosophy and theology have more or less a harmonious perspective. Theology in Islam centers on six main articles of belief; Belief in One God (Tawhid), Belief in the Last Prophet (Nabi) and all the Messengers of God (Rasul), belief in Angels (Malaika), books sent by god (kutub), judgment (qiyamah) and predestination (qadar). Islamic philosophy as produced in an Islamic society is not exclusively concerned with religious matters nor is it wholly Islamic in origin; rather it has grounds in Hellenistic and Pre-Islamic Indian traditions. The golden age of Islamic philosophy is centered on the 8th to 12th centuries and exemplified Averroes and Avicenna. The first aspect of theology is Kalam which deals with theological questions and the other is Falsafa based on Aristotelianism. Kalam centers on ijtihad or using thought to investigate the doctrines of the Quran, while Falsafa was mainly concerned with the translation of Greek and Hindu texts and expounding them to the community at large. It is quite possible for a Muslim to hold separate philosophical and theological beliefs; believing on the one hand in the Aristotelian principle that the existence of the world is not only a possibility but also a necessity, and also valuing the fact that existence of the world in due only to God. The Shia school of thought differs only in what it considers purely theological matters i.e. Roots of religion (Usul e-Din) and Branches of Faith (Furu-e-Din) 8. By the end of the 12th century, the Islamic Empire was a vast entity. Stretching from beyond the shores of the Mediterranean to much of India. Thus Islamic art and architecture shows wide and varied themes, each influenced by the culture and climate of the particular land. The principal Islamic architectural styles are the mosque, tomb, fort and palace and from these an idea of the recurring themes may be gleaned. Soon after Muhammad, a recognizable style of architecture emerged comprising interior vaulted spaces, a circular dome and decorative arabesques. The great mosque of Samarrah in Iraq, the Dome of the Rock in Jerusalem, and the Hagia Sofia in Turkey are prime examples. The conquest of the Persian Empire in the 7th century introduced large arcades and arches. Moorish architecture is perhaps the most familiar example in the western world. The Great Mosque (Mezquita) in Cordova, the Alhambra and the fort of Granada introduced wide breezy interiors and decorative foliage and Arabic inscription motifs. Mughal architecture has built a class of its own. Perhaps the most famous is the Taj Mahal, built in white marble entirely in symmetry with large minarets and cupola domes. The Mughals also introduced gardens as a relevant theme in their architecture, most famously the Shalimar Gardens. While theology does not have a very significant impact on Islamic architecture a recurring theme is the absence of human or animal imagery, widely considered to be forbidden by the Prophet. Instead calligraphic inscriptions of the Quran and geometric patterns replace as decorative influences.