English Assignment Example | Topics and Well Written Essays - 750 words

English - Assignment Example My motivation to study English law as my major evolves from different factors. First, as a lawyer, I would manage to assist other people attain justice within the English law system, and have the opportunity to do my best since I love working under lots of pressure. For a long time, most of the court cases require superb track of record in successfully handled cases, and despite my little experience, I believe that such records are attained by lawyers who engage in intense research and lots of accuracy and attention to detail. I also trusted my confidence and strong communication skills since most situations that had to deal with always demonstrated a material difference. For instance, I contributed immensely to the success of a mock local campaign that involved verbal and written evidence in a situation that required compensation of Australian Aboriginals for the oppressions received from white colonialists. A good boss must contribute to social change, be influential, and sensitive to and flexible in the ever changing business environment. Being influential means getting their followers to not only accept, but also respond to their persuasion through wanting to do what should needs to be done. Good leaders are thus great communicators using visionary ideas that impact a strong imprint of ideology on their followers. Sensitivity to changing business environments facilitates the identification of new trends, develop strategies to improve, and flexibly develop fresh knowledge and systems to handle arising changes. Such bosses also encourage others to adopt rules, roles, and norms that propel responsiveness to change through strong decision and problem-solving strategies. Good bosses also promote social change by ensuring that their employees assist each other to attain a common mission and goal. In most instances, the poor in the society who end up in court cases with wealthy people tend to lose. However, the as a defense lawyer in such cases, know

Socialism Essay Example for Free

Socialism Essay The years between 1815-1848 saw the rise of a number of related and competing ideologies, one of them being Socialism. Socialism sought economic equality for all, and was very much against the the Laissez Faire ideal of liberalism. There were different forms of socialism as it evolved over the years. Throughout the 19th century, Europe saw an uprising and evolution of socialism led by key names Karl Marx, Henri de Saint-Simon, Charles Fourier, and Robert Owen. It created equality for the majority of workers and prompted ideas of revolution. Socialism was partly rooted in the French Revolution, with a number of radical Jacobins taking the idea of political equality for all and moving it to the next step: economic equality for all through the common ownership of all property. The earliest socialist writers were coined â€Å"Utopian Socialists† by Karl Marx. Marx believed the earliest socialists offered non-scientific, unrealistic solutions to the problems of modern society. One of the influential early socialist thinkers was Count Henri de Saint-Simon. He argued the key to progress was proper organization. He also thought in highly moralistic terms. He said that every social institution must make improving conditions for the poor their main goal. In around 1830, another socialist thinker emerged: Charles Fourier. He took another approach. He was a fierce defender of freedom of choice. He established utopian communities, each with 1,620 people, where free love and voluntary unions were the norm. Many women were enthusiastic followers of Fourier because he was an early proponent of the total emancipation of women. The socialist Louis Blanc fought for a whole different right. He wanted the right to work. He believed the government should provide jobs when the private sector could not. These early Socialists birthed the ideology, but they had relatively little impact in comparison with Marx’s proletarian socialism. In 1848, Karl Marx and Friedrich Engels published The Communist Manifesto, which became the bible of socialism. Early Socialism was most prevalent in France, since it benefited the majority of citizens. It was mostly concentrated in France because early French utopian socialists interacted with the experiences of French urban workers. Workers cherished the memory of the radical phase of the French Revolution, and they despised the laissez-faire laws that denied workers the right to organize. Workers favored collective action and government intervention in economic life. These aspirations of the workers directly connected to utopian theorists, and a genuine socialist movement emerged in Paris in the 1830’s. From here, Karl Marx was left the task of establishing effective socialist foundations. Socialist ideas favored the working class, because the primary reason it started was to make the proletariats more equal to the bourgeoisie. Socialism looked at the free-market economies of Western Europe in the midst of the Industrial Revolution and saw exploited workers leading miserable existences while manufacturers profited enormously. Socialists felt that since the rich benefited so much, the poor should get some benefits too, since their labor supported the entire system. Karl Marx even predicted that the proletariat class would one day arise and supplant those capitalists who had exploited them. The Revolts of 1848 represented the power of the middle and lower classes. These revolts were started as an attempt to achieve universal male suffrage. The socialists showed the workers there is a solution to the severely divided social classes. The proletariats attempted to destroy the bourgeoisies for economic equality. The middle class were the victims and many lives were taken in 1848 during the horrific â€Å"June Days. Because of the lack of leadership and organization, the working class failed in their revolution. These revolts represented the idea of socialism but also showed how much power the upper classes possessed. It is almost impossible to have a perfect socialist society and the socialists and working class of 19th century Europe failed to create one. However, the revolts and ideas of socialist thinkers showed how important the working class is. Socialism is a very important factor in the history of the 19th century. That influence has extended into present days, where there are still socialist ideologies.

Implementing child rights

Implementing child rights Introduction One basic human rights principle laid down in the Universal Declaration of Human Rights, 1948 is that all human beings are born free and equal in dignity and rights (Article 1 UDHR). However, specifically vulnerable groups such as women, indigenous people, and children have been assigned special protection by the UN legal framework (Henry J. Steiner P. Alston, 2000). The UN Convention for the Rights of the Child, 1989 remind us that children, whilst retaining their entitlement to the full range of human rights, are often marginalised or excluded, and represent a special case required additional safeguards (Defence for Children International (ed), 1995). Therefore, the Committee on the Rights of the Child have also adopted about twelve General Comments (in addition to two Optional Protocols) guiding States on specific issues such as HIV/AIDS, the aims of education etc (Committee on the Rights of Child-General Comments). The Committee in 2005 adopted â€Å"General Comment 7 (GC7) on Implementing Child Rights in Early Childhood† (The Committee General Comment 7 of 2005). GC7 recognises that in implementing the UNCROC States parties have often overlooked young children as rights holders (GC7 para.3). The Comment seeks to redress this by clarifying State obligations for UNCROC implementation with respect to all children â€Å"below the age of 8† (GC7 para.4). The UNCROC regards young children as active meaning makers with â€Å"evolving capacities† (Art. 5) requiring age-appropriate guidance and support whom, both as individuals and as a constituency, have a voice which must be given due consideration. Parents/Caregivers and States are reminded to balance control and guidance with respect to evolving capacities of the young child, and of the obligation to facilitate genuine participation of young children in the process affecting their development (The Committee General Comment 7, 2005). In this 21st century, when we Australians are busy counting our economic and political success both at national and international level, still is much needed to be done to improve the status of children in Australia for the coming future (Nyland, 1999). In this essay, I have tried to discuss the role of early childhood settings in enacting and promoting the children rights such as participation, protection and provision and in making these rights available to Australian children. Childrens Rights: Setting Standards Legal conceptions of children The adoption of the Convention on the Rights of the Child marked a fundamental shift away from past conceptions of children and childhood to a new one. Until then, the law had seen a child as property the property of the father to be dealt with and disposed of as he saw fit (Hart et al, 1991). However a conceptual shift took place during the 19th century, based on the perception of children as vulnerable and so in need of protection from poverty, the voices of industrialization, immigration and urban living. In addition, to being considered property, the child began to be considered as a resource to society (Hart et al, 1991). The human rights movement of the 20th century, previously focused for adult rights was extended to children (Hart et al, 1991) though children were still seen as vulnerable and in need of protection but this status was subsumed in a broader understanding of children as full human beings with all the human rights and fundamental freedoms that all human beings have. Their need for protection was transformed into a right to protection. They had a right to be free from exploitation, abuse and neglect of any kind. Seeing children as rights-holders (The Committee GC7, 2005) had implications beyond child protection, however. It meant that, like all human beings, they were also entitled to freedom of speech, freedom of religion and belief, freedom of association, the right to education and to the highest attainable standard of health, and so on. The UN Convention on the Rights of the Child, 1989 The UN Convention on the Rights of the Child is the universal statement of this new conception of rights-holders. The United Nations General Assembly on Nov 20, 1989 adopted the UN Convention on the Rights of the Child (UNCROC). In 1990 Australia ratified the UNCROC and to date 191 countries have ratified the Convention, while US and Somalia have become signatories (Berenice Nyland, 1999). The Convention is considered to the most comprehensive and complete international legal document on childrens rights concerning their protection development and welfare (P. Alston, 1991). The Convention deals with the child-specific needs and rights. It requires that states act in the best interests of the child. The Conventions objective is to protect children from discrimination, neglect and abuse and serves as both a rallying point and a useful tool for civil society and individual people, working to protect and promote childrens rights (Berenice Nyland, 1999). In many ways, it is an innovative instrument. Categories of rights under the UNCROC Greenwood suggests that the rights set out in the Convention fall into three categories (Module 1. Topic 2: The Convention on the Rights of the Child); Provision: this category includes the right to posses, receive or have access to the right to life (Art. 6), a name and a nationality (Art. 7), health care (Art. 24), education (Art. 28), adequate rest and play (Art. 31), special care for disabled children (Art. 23), an adequate standard of living (Art. 27), care after abuse (Art. 39), and respect for the cultures from which the children come (Art. 30). Protection: it grouped the right to be shielded from harmful acts and practices such as; separation from parents (Art. 9), sexual exploitation (Art. 34), and physical abuse and neglect (Art. 19). Participation: this class encompasses the right to be heard in discussion affecting the childs life so that the child has freedom of expression (Art. 13), freedom of thought and religion (Art. 14), and the right to be heard in court (Art. 12). The UNCROC, 1989 formally-agreed standards cover: provision rights (to necessary, not luxury, goods services and resources); protection rights (from neglect, abuse, exploitation and discrimination); and participation rights, when children are respected as active members of their family, community and society, as contributors from their first years (Alderson, P. 2000). The effect of the Convention for Children in Australia Since the ratification of the UNCROC in 1999 by Australia till 2010, we can say that the Convention has realised neither the brightest hopes of its supporters nor the most dire fears of its opponents (Butler, B., 1993). The ratification of an international instrument by Australia, such as the Convention, does not ipso facto make that instrument part of domestic law hence the UNCROC is not part of Australian domestic law. Therefore, it has not revolutionised public policy making for children, nevertheless it has led to many very significant initiatives and reforms (Module 1. Is the Convention enforceable, p 29). It has provided a new basis for examining the situation and treatment of children, bringing a rights focus to what previously were seen as purely welfare issues. The effect of this is that the Convention has been declared an international instrument relating to human rights and freedoms for the purpose of Human Rights and Equal Opportunity Commission Act 1986 (Cth) (Module 1. Is the Convention enforceable, p 29). Consequently, the Convention has provided the legal and conceptual basis for the establishment of childrens commissioners in most Australian jurisdictions. Childrens rights and early childhood settings Early childhood, the period from birth to 6-8 years, is a significant and unique time in the life of every individual. Every child needs and has the right to positive experiences in early childhood. As with every other phase in life, positive supports and adequate resources are necessary for meaningful development. In their everyday lives, children largely stay within and relate to three settings their home, schools and recreational institutions (Rasmusen, K. 2004). These environments have created by adults therefore quality early childhood practice is built upon the unique role of the adult. The competencies, qualifications, dispositions and experience of adults, in addition to their capacity to reflect upon their role, are essential in supporting and ensuring quality experiences for each child (Wyatt, S., 2004). This demanding and central role in the life of the young child needs to be appropriately resourced, supported, and valued. Therefore, quality early childhood care and education must value and support the role of parents (Thorpe, R., Thomson, J., 2003). Open, honest and respectful partnership with parents is essential in promoting the best interests of the child. Mutual partnership contributes to establishing harmony and continuity between the diverse environments the child experienc es in the early years. The development of connections and interactions between the early childhood setting, parents, the extended family and the wider community also adds to the enrichment of early childhood experiences by reflecting the environment in which the child lives and grows (Thorpe, R., Thomson, J., 2003). Basing early childhood services on childrens rights Childrens rights are relevant to early childhood education and care. The Convention on the Rights of the Child is directed towards the well-being of every child and the full development of every child to her or his full potential (Butler, B., 1993). Early childhood education and care shares that direction and commitment. The Convention states that the first objective of education is â€Å"the development of the childs personality, talents and mental and physical abilities to their fullest potential† (Art. 29 (1)). Early childhood education and care contributes to the full personal development of children. Early childhood institutions contribute to implementation of the requirements of the Convention in relation to the childs right to the highest attainable standard of health care (Art. 24), the right to education (Art. 28), the right to protection from exploitation, abuse and neglect (Art. 19), the right to play and recreational activities â€Å"appropriate to the age of the child† and to participate in cultural life (Art. 31). Institutions also have particular regard for the specific needs and rights of particular groups of children specified in the Convention: refugee and asylum seeker children (Art. 22), children with disability (Art. 24), children of ethnic and religious minorities and indigenous children (Art. 30), children placed in alternative care (Art. 20), children who are the victims of abuse and neglect (Art. 39) (Alderson, P., 2000). In Australia, the importance of childrens rights to early childhood care and education is recognised in many of the key documents that express the values and goals of the sector. The first commitment to children in its Code of Ethics is to act in the best interests of the child and the second commitment is a more general one, to â€Å"respect the rights of children as enshrined in the UNCROC and commit to advocating for these rights† (ECA Code of Ethics, 1990). Its policy positions are based on principles that â€Å"reflect adherence and commitment to† the Convention on the Rights of the Child (ECA position statement consulting with young children). They are expressed in rights terms: â€Å"All children have the right to access and participate in early childhood programs and services† (Inclusion of Children). Childrens rights issues for early childhood institutions Early childhood education and care institutions address childrens immediate needs and well-being, that is, childrens lives as children (Rasmusen, K. 2004). They provide children with opportunities for learning, play and socialisation. They provide the foundations for literacy, numeracy, later learning, and future life opportunities. They also focus for addressing the rights of disadvantage and particular groups of children such as indigenous children, refugee and immigrant children, children with disabilities, children from poor families. The way childrens rights are interpreted and acted upon in early childhood institutions it has some cultural/social implications (Berenice Nyland, 1999). For example, when children interact in the complex cultural environment of a day care setting that can provides us with insights into how they construct their views of the world and culture. Therefore as adults we should observe children very closely in order to understand what they are trying to tell us about their surroundings. Mostly caregivers based children developmental activities on observed activities of children focusing mainly on the individual child and areas of development and divide children into developmental areas which is a problem because one area or dimension can not exist by itself. Therefore the practitioners should be motivated to plan for the different areas of development and therefore move away from play-based curriculum since tasks are developed to aid a particular area of development and overlook or neglect the ideal of whole child (Nyland, 1999). Another constraint of current mode of recording children behavioural observation is that we record observed behaviour meaning something already has been done by a child (Nyland, 1999) so we look at the child of yesterday and not at the child potential (Vygotsky) in upcoming future. In a child care centre caregivers can create an environment focusing to strengthen child development in a more holistic way which will give to the caregivers a better understanding of the physical and social settings of children from where they belong. In the child care centre the caregivers can also identify culturally regulated customs and can use it as a culturally niches (Nyland, 1999). The adult/caregivers role in these developmental niches/physical and social settings is one of scaffolding the child experiences (Valsiner, 1987) through an environment that is carefully considered in relation to three metaphorical zones (Cole, 1996). These metaphorical zones make up the developmental niche and consisted of three zones i.e. zone of free movement (ZFM), the zone of promoted activity (ZPA) and the zone of proximal development (ZPD) (Valsiner, 1987). ZFM is understood as the childs access to the environment, objects, events and ways of acting (Cole, 1986). ZPA covers a childs particular action, or response which encouraged him/her to give by a more competent member of the culture or from the same physical environment (Nyland, 1999). But when the ZPA is matched to the childs present development state which guides further development then it is referred as ZPD (Cole, 1996). In early childhood setting the caregivers role is more important and dynamic since s/he can use the metaphorical zones as guide for designing and providing space, objects and interactions. The caregiver own role can be deliberately designed for enhancing the perceived developmental potential in an articulated cultured environment. The cultural activity where development is most likely to occur in a cultured environment is known as leading activity and such activities can be accomplished through manipulation for infants and spontaneous play for children (Bodrova Leong, 1996). For better understanding of the role of early childhood settings for the protection of children rights, Berenice Nyland (1999) in article â€Å"The United Nations Convention on the Rights of the Child: Using a concept of rights as a basis for practice†, quoted a 20 minutes observation period took place in a day care centre between two babies of under two years, with no spoken language. Kallina started the play by putting a nappy on a doll. She was thoroughly engaged and her physical moments were free. She had mental picture of folded nappy because she tried many times to match reality with mental event representation. Another baby Claudia joined the play, took a doll and wrapped a nappy around it. Claudia just matched the nappy and made no effort to fold it or put it on the bottom half of the doll. Similarly Claudia found another undressed doll in the same place and take out a nappy from a nearby clean clothes basket and draped it around it. The observer was asked to put the n appies on to prevent them falling off. Claudia then took a plastic play gym from an immobile baby and placed it to the book corner. She then placed the dolls underneath the play gym, so they ‘could play. The role of caregiver in this exercise is the childrens actions affirmed the suitability of the available environment created by the caregiver relating to the freedom of moments (ZFM) for the babies and they had access to inside and outside. They were having free choice of space and toys, and also access to domestic equipments such as clean clothes basket. The children initiated ZPA by themselves and there was no need of adult intervention or guidance. Scaffolding and learning in the ZPD occurred between children, as they were engaged in intentional goal oriented behaviour hence established their ZPA. Such zones should be dynamic and constantly being renegotiated. This exercise shows that observing children in such expressive way and to see their development within the context of relationships existing in the physical environment of the setting, cultural artifacts, and social interactions gives a comprehensive way of individual child. At one hand it demonstrates a childs competence for understanding changes and on the other hand the early childhood setting as a learning environment. Such an approach moves away from the straitjacket of areas of development and affords the child a voice while giving the caregiver a more meaningful role within the relationship (Berenice Nyland, 1999). Early childhood workers as leaders in childrens rights advocacy We then are needed as advocates for childrens well-being and not only advocates but leaders in advocacy. The basis of our advocacy should be childrens rights, as recognised in the UN Convention on the Rights of the Child. Why we? Because as early childhood professionals, we have responsibilities and opportunities that require we to be advocates. Our responsibilities come from our role as workers with children. We know them and their needs well (Nyland, 1999). We know what promotes their development and their happiness. We know the importance of services for them being of the highest quality. We also know the consequences of children not receiving the services and support they need for their full development and the consequences of poor quality services. Advocacy cannot be left to others when we have so much expertise and experience (Module 4. Topic 1: Advocacy for children. p 5). Conclusion The legal obligations of the Australian government under the UN Convention on the Rights of the Child are still to be realised, almost 20 years after its ratification. We can move beyond frustration, anxiety and despair and embrace the possibility of hope or the audacity of hope, as Barack Obama (Quote for the Hope) calls it if we are willing to do so. Children have few choices. We adults and professionals have many. The challenge is to choose to place ourselves at their service and in the service of their rights. Children have the ability to construct their own images and now its upto the society how seeming it. The early childhood practices, like child study, provide a strategy for listening to the very young. A belief in childrens rights and an understanding of childrens strength and competence can be used as a basis for improving the quality of childrens daily lives (Berenice Nyland, 1999). By this our early childhood institutions would provide to the children with opportunities for learning, play and socialisation. So the emerging vision is one of an actively participating and socially competent young child. This young child is ecologically situated: within family and caregiving environments; in relationship with peers; as part of a community; and as a member of society. This young child is to be considered holistically: as a being whose emotional, social physical and cognitive capacities are evolving in various social and cultural settings (The Committee GC 7). Therefore require us to reconsider young, active, participant children in the broadest possible sense, both as individuals and as a constituency.

When Will It End? :: essays research papers

You may heard of me in ancient history. I am Genghis Khan and I,would like to share a story that was not recorded in history.In 1199 near the middle of winter,on the northern borders of china. My two best men and I were left standing,after being at war with the mongolians for several weeks,filled with hunger and dressed with wounds decided to retreat to home to heal and gather more men. I yelled lets go,We lofted on our horses,and right at that moment,a loft of arrows desended,up on all three of us killing my two men,and leaving me wounded in the arm, i broke the shaft of the arrow,and pulled it out,flung it on the ground and dug my spurs into my horses flesh,and like a bolt of lighting we shot through the woods.I knew my horse was weak, not having much to eat,but some bark off the trees,because of the heavy snow, my prayers were to the effect,that i would be home soon. I could hear hoof beats off in the distance,they sounded like they were getting closer, all i had on my mind was d arkness.Once dark my chances of escape are far better,I was still bleeding and felt like my horse was about to give up,as we arrived at the top of the mountain,looking down the other side and down at the bottom was a long winding river,i knew this was my escape,my horse collapsed to its side,gave his last breath.At that moment i heard a branch break,looking over my shoulder,gettig closer was that small army,of mongolians,run,run,run was going through my mind,i was weak and could not move very fast.i could here the words of the savages,bragging about how much my head was worth,then i slipped on the hard snow hit my head

Religion Essay

1.) As a person of goodwill, explain the necessity of establishing rapport, amity, and concordance among the various religions in Asia and the world; and more specifically among Muslims and Christians in the Philippines. Why is religion a positive contributor towards peacemaking but at the same time can be a source of societal turmoil? In what way can Asian religions transcend divisiveness by standing side by side with other religions, without losing their very own unique creeds or belief-systems? Based on the films about Muslim Filipinos shown in class, please explain in what way Christians and Muslims can utilize their respective religions for peace and harmony in Mindanao? Answer these questions by citing concrete cases to prove your point (30 points). It is necessary to establish rapport, amity, and concordance among the various religions in Asia and the world more specifically among Muslims and Christians in the Philippines in order to better understand their systematic beliefs, values, and behavior, acquired by people as a member of their society. These patterns are systematic because their manifestations are regular in occurrence and expression: they are shared by member of a group. It is also necessary to build friendship and connection among diverse religions in Asia and the world to build a better society and to have peace in every nation. In such a society it is very important to have harmony and respect amongst the different religions. We must distinguish between belief and respect. Belief refers to total faith, which you must have in your own religion. At the same time you should have respect for all other religions. This tradition of believing in one’s own religion and having respect for others. In every religion, there are transcendent things that are beyond the grasp of our mind and speech. For example, the concept of God in Christianity and Islam and that of wisdom truth body in Buddhism are metaphysical, which is not possible for an ordinary person like us to realize. This is a common difficulty faced by every religion. It is taught in every  ­religion, including Christianity, Buddhism, Hinduism and Islam, that the ultimate truth is driven by faith. As far as the Muslims are concerned it is appropriate for them to have complete devotion to Allah while praying in the mosques. This is also the same with Buddhists who are completely devoted to the Buddha when they pray in Buddhist temples. A society, which has many religions should also have many prophets and sources of refuge. I want to emphasize that it is extremely essential to sincerely believe in their respective religions. Usually, it is very important to distinguish between â€Å"belief in one religion† and â€Å"belief in many religions†. Religion is a positive contributor towards peacemaking but at the same time can be a source of societal turmoil because religion is a perennial and perhaps inevitable factor in both conflict and conflict resolution. Religion, after all, is a powerful constituent of cultural norms and values, and because it addresses the most profound existential issues of human life (e.g., freedom and inevitability, fear and faith, security and insecurity, right and wrong, sacred and profane), religion is deeply implicated in individual and social conceptions of peace. To transform the conflicts besetting the world today, we need to uncover the conceptions of peace within our diverse religious and cultural traditions, while seeking the common ground among them. Traditionally many people focus on how wars and conflicts are seemingly undertaken for religious reasons, or at least undertaken in the name of religion. A significant problem with organized religion and belief, as this relates to peace and conflict, is individuals and groups often confuse the map (their socially-learned version of reality or culture or religion) with the territory (or ultimate reality). Thus people believe that their personal or subjective version of reality or religion is valid, while other views are invalid. Instead it can be argued that the many maps are different, but possibly equally valid interpretations and attempts to understand the same underlying reality or territory. Asian religions can transcend divisiveness by standing side by side with other religions, without losing their very own unique creeds or belief-systems through banding together in interfaith dialogue, cooperation, and religious peacebuilding. The first major dialogue was the Parliament of the World’s Religions at the 1893 Chicago World’s Fair, which remains notable even today both in affirming â€Å"universal values† and recognition of the diversity of practices among different cultures. The 20th century has been especially fruitful in use of interfaith dialogue as a means of solving ethnic, political, or even religious conflict, with Christian–Jewish reconciliation representing a complete reverse in the attitudes of many Christian communities towards Jews. Christians and Muslims can utilize their respective religions for peace and harmony through sharing the main morals and conducts that are for the benefit of humanity and nature. They believe in the same basic morals that are important for people to follow in order to live in peace, harmony, and love in communities with different faiths and cultures. And to through tolerance, respect and cooperation with respect in each other’s religions. 2.) Explain why Islam is considered the â€Å"most misunderstood religion†. What are some historical, sociological and cultural reasons that paved the way for a misunderstanding of the true nature of Islam among non-Muslims and even among Muslims? Islam means â€Å"submission to the will of God in all areas of one’s life†. Muslim means, â€Å"One who submits to God’s will†. These Arabic words are actually non-sectarian terms if we look at the context of these words in the Qur’an. Can we use the term â€Å"Muslim† in its universal implication to include all believers in One God? Can we use the term â€Å"Muslim† to any person (irrespective of religions) who strives sincerely to submit to the will of God in his life? [Hint: Consider the Islamic doctrine of Risalah (Progressive Revelation) and the Islamic view of the universality of God’s calling of prophethood] (30 points). Islam is considered the â€Å"most misunderstood religion† because most of the time it is considered as a violent religion and is likely â€Å"to encourage violence among believers†. And there is also some outright falsehood for example, â€Å"God sent prophets to every nation for their guidance.† But, According to the â€Å"Doctrine of Progressive Revelation†, Islam is very universal since it admits that Allah sent prophets to everyone whereas Jews believe that prophets only come from them because they are the â€Å"chosen people of God.† Another example, â€Å"One of the missions of the Prophet of Islam was to bring peace and unity to the feuding tribes, the Jahiliah or the ignorant Arabs of the pre-Islamic days. This he succeeded in doing as narrated in several verses of the Qur-an†. The message of Allah were brought by one Prophet and recorded in one holy Qur-an. There is no other Qur-an, or versions or it, or editions which carry different texts. The hold Qur-an is not in the form of Gospels by Muslim saints or ‘ulama’. The holy Qur-an is just the record of the messages of Allah in the Arabic of the period. Translations of the Qur-an may be different in minor ways, but they are not accepted as the holy Qur-an. Only that in the original Arabic is accepted. So there can be no differing text or Gospels or versions which can result in differences in the messages or teachings of Islam. Yet, clearly there are differences, serious differences, so serious that Muslims are divided sometimes into warring sects. One of the reasons that paved the way of misunderstanding the true nature of Islam among non-Muslims and even Muslims are the â€Å"media†. Media is the greatest factor on how people view their surroundings. Somehow, criticizing the Islam brings them more readers/viewers. We tend to judge and generalize things without knowing the exact story behind those issues. Infact, the worl Islam means peace, purity, submission and obedience. In the religious sense, Islam means submission to the will of God and obedience to His law. Yes, we can use the term â€Å"Muslim† in its universal implication to include all believers in One God, as well as, to any person (irrespective of religions) who strives sincerely to submit to the will of God in his life because â€Å"Muslim† believe that God is eternal, transcendent, absolutely one (the doctrine of tawhid, or strict or simple monotheism), and incomparable; that he is self-sustaining, who begets not nor was begotten. 3.) Write a â€Å"reflective synthesizing essay† that answers the following questions: In the future prospect, will the Asian religions move from rhetoric unity and act as one to solve the common problems affecting humanity? As for Asian countries, will they achieve political independence from the clutches of Western neo-colonialism? Is there a need to abandon our cherished worldview and values in the name of development? How will the Asians reconcile their adherence to Asian ethos and at the same time open to the demands of globalization? How will the differing Asian worldviews and religions be properly harnessed to promote nationalism among Asians and global cooperation among countries in the world? (30 points) Yes. In the future, the Asian religions will move from rhetoric unity and act as one to solve the common problems affecting humanity to have a better nation, to have a respect on one another, to fix the unjust and destructive situations. There is no need to abandon our cherished worldview and values in the name of development but rather preserve it and continue following those values to build a progressive and advance nation. With their differing Asian worldviews and religions they can create different ideas and new innovations but with respect with one another’s point of view, and to accept what other countries have made, to promote nationalism among Asians and global cooperation among countries in the world. 4.) Explain what made Japanese civilization unique in its approach to establishing a pro-active Asian civilization capable of having positive ethical patterns as fountainhead of their development? Explain why it is not just enough to simply support one’s parents for one to be called â€Å"filial†; what are therefore the other requirements to be able to truly say that one has completely conducted oneself as â€Å"filial son/daughter† to one’s parents? What makes Indian civilization stuck into conservatism? What are some of the positive role that the caste-system plays in Indian civilization? What are also the negative aspects of the caste system to Indian civilization? Explain in what way did Japan show a purposive and planned-out blueprint for development in their history? (30 points) It is not just enough to simply support one’s parents for one to be called â€Å"filial† because we owe our parents a lot- because of them we able to eat three meals a day, sometimes even more. They give us clothes and sometimes the things that are beyond our needs. They send us to school. But more than simply supporting us in the most basic sense of supporting, our parents loves us. It now becomes something different because when we love them back, we do not do so out of indebtedness. We give our love freely, and not as a payment with a certain interest. Most of all, because of this special filial relationship with them that we had since birth, we also respect and obey them. We not only support our parents, but serve them. The Indian â€Å"caste system† made it stuck into conservatism. The positive roles that the caste-system plays in Indian civilization, provides a sense of community and belongingness. And the two main strands of thought: Divine will- the belief that a hierarchical social structure is part of the divine intention for natural order, and the Purity- the need to emphasize the importance of ritual purity and impurity. But there is also a negative aspect of caste-system to Indian civilization. For example, marrying someone from a different caste, whilst not officially outlawed, is generally discouraged. They only lived, ate, and worked within their group. This was based on the idea that people are different and should have different roles. And a person born into one caste never changed castes and very seldom mixed with members of other castes. Castes were unchanging groups but people from the lowest caste were told that they have to serve the other castes so that they can be reborn into a higher caste in their next life.

Legal and Ethical Tensions Between Maintaining Confidentiality and Sharing Information Essay

Criteria: 1.1, 1.2, 1.3-Review the groups and individuals whose communication needs you must address in your work role. Explain how you support effective communication within your work role. Analyse the barriers and challenges to communication within your work role. Being able to communicate is a major feature of being human. Throughout the working day we absorb information and pass this on to other people. Communication is vitally important if a team is to work effectively. Almost everything I do at work relies on communication. Communication is the basis of interaction and skills in speaking, writing and specially, listening are essential when working with children and adults in my setting. The interaction and communication I carry out within my setting are with children, colleagues, deputy, manager, parents and other agencies and professionals. As I am interacting with diverse group of people each day, I need to use a variety of communication skills depending on the position of th e person/children and the context in which the communication take place. I have to be aware of the fact that I need to use appropriate language and terminology for my message to be understood. For example, talking to a child who is hurt -my approach to him/her will be empathic while talking to a medical staff might require just a delivery of impersonal information. When talking to children I must get down to their level, observe and listen carefully to what they are saying/asking, keeping eye contact during the conversation, asking short questions and wait patiently for their answer. When I communicate with adults, an important point to remember always is the fact that sometimes the person in front of me might go through personal crisis or is feeling upset in some way so this requires excellent skills to make sure I’m making the person in front of me(colleague, parent) felling supported and valued. Read more:Â  Maintaining an Individual’s Confidentiality and Disclosing Concerns Essay To support an effective communication with my team we have regularly meetings (weekly meetings when we talk about planning the week, a new topic, activities, about children and their development, concerns are raised from the team members), appraisals are in plan, delegation of work, checking of the reports, setting of objectives that are SMART involving all members of my team and also motivating my team by supporting, trusting and encouraging them to get the job done. For me to be able to support others to become good communicators, it is necessary that I will be an effective role model and to reflect effectively on how I am delivering the messages. If I support all my communication accepting and valuing the people with whom I interact in the expression of warmth and non-judgemental attitude, I will improve my communication skills no end. An effective communication can be supported by me as a leader by ensuring that my staff are all aware of the need to be flexible in the way in which they communicate within varied contexts and to engage in communication which is empathic (to ‘put yourself in the shoes of others’) and values the people with whom they interact. Sometimes often, however, the communication is challenged and breaks down. Communication can sometimes be not effective because of difference in culture, difficulties in own life (making it difficult to concentrate), negative feelings about the person I am speaking to or getting upset about what they are saying-leading to conflict, not listening effectively, tiredness, feeling unwell, noise, inappropriate environment. Some of my colleagues with whom I work are perfectionists, who like to see that everything is completed in a precise way while others feels that, as long as the job is done, the end result does not have to be perfect. An example in my setting is about displaying the children work: some of us believe that children’s work should be displayed attractively but does not have to be perfect but some of us consider differently. A very important aspect of the communication is body-language and non-verbal communication. This is one of things that we often do not pay enough attention-our body language. Argyle (1978) pointed out that non-verbal communication can have as much as five times the impact on a person’s understanding compare to the words spoken. Therefore, it is vital I ensure that my body actions match my speech in order to get my message across. My ability to respect and accept diversity it is very important as we live in a multi-cultural society and there are also differences in the values that people hold. Each colleague have a different type of character, just like myself, others have their own feelings, values and attitudes and sometimes these may clash with how we see the world. I may not share their views but, as a leader in my setting I do have to show tolerance of these views. There are four important key steps that can be identifying when dealing with any conflict: 1. describe the actual conflict and define it well; 2. listen actively to all parties to fully understand the issues 3. emphasise the benefit of finding a way forward 4. reaching an agreement According to Craine (2007) ‘people facing change often go through a cycle of emotions similar to those experienced when faced with the death of a loved one’. If I want to understand and communicate well with my team members I must listen to each one of them to what they are saying. Active listening shows that the staff members have been heard. Communication and encouraging the people to share their thoughts and concerns are always better than allowing situations to fester. Regularly team meetings is a way to decrease potential conflict.