Latin Lyrics for Christmas Carols

Latin Lyrics for Christmas Carols Singing Christmas carols in Latin is a fun way to celebrate the history of Christmas. Carols have their roots in the 13th century CE, based on secular songs that were popular then. Franciscan friars took the form and music of the pop songs and recast them with religious texts in Latin, for use in strictly religious contexts. Their function was as a type of religious propaganda, and many were sung specifically in holy processions.   By the middle of the 14th century, the texts had been translated into vernacular languages- Middle French and English–and they became secularized again by the 15th century, becoming carols, sung by people outside of religious ceremonies.   Over the subsequent centuries, the text was updated as the languages developed- for examples, as Middle English developed into Modern English- so when you sing a carol in Latin, you can show off your sense of history.  Here are a handful of the most well-known English carols in their Latin forms. Veni, Emmanuel (O Come, , O Come, Emmanuel)Veni, veni Emmanuel!Captivum solve Israel!Qui gemit in exilio,Privatus Dei Filio,Gaude, gaude, EmmanuelNascetur pro te, Israel.Veni, veni o oriens!Solare nos adveniens,Noctis depelle nebulas,Dirasque noctis tenebras.Gaude, gaude EmmanuelNascetur pro te, Israel.Veni, veni Adonai!Qui populo in SinaiLegem dedisti vertice,In Maiestate gloriae.Gaude, gaude EmmanuelNascetur pro te Israel. Regis olim urbe David (Once in Royal Davids City)Regis olim urbe David,Sub bovili misero,Mater posuit infantemIn praesaepi pro lecto:Mitis Maria mater;Iesus Christus is puer.De caelo ad nos descenditDeus, Dominus orbis;Ei tectum est bovileEt praesaepe pro cunis.Pauperum virum amatorSancte vixisti Salvator.Et puertiam per miramObservanter parebatVirgini eidem matri,Quae cum pepererat:Tentent et discipuliEsse similes ei.Nam exemplum ille nobis:Nostri crescebat instar;Parvus quondam, imbecillus,Flens et ridens nobis par,Perticeps tristitiaeIdem et laetitiae. Tandem illum nos cernemusEx amore aeterno:Puer enim ille parvusSummo regnat iam caelo,Atque eo nos ducitQuo et ipse praeiit.Nec in stabulo misello,Bubus prope stantibus,Tunc videbitur, sed celsus,Sedens Deo proximus:Comites tum coronatiCircumstabunt candidati. Adeste Fideles (O Come, All Ye Faithful)English Lyrics and history: Adeste Fideles Laeti triumphantesVenite, venite in BethlehemNatum videteRegem angelorumVenite adoremus, Venite adoremus,Venite adoremus, DominumCantet nunc ioChorus angelorumCantet nunc aula caelestiumGloria, gloriaIn excelsis DeoVenite adoremus, Venite adoremus,Venite adoremus, DominumErgo qui natusDie hodiernaJesu, tibi sit gloriaPatris aeterniVerbum caro factusVenite adoremus, Venite adoremus,Venite adoremus, Dominum Dormi, Jesu! The Virgins Cradle-Hymn Words by S. T. Coleridge, Sibylline Leaves, 1817 Dormi, Jesu! Mater ridetQuae tam dulcem somnum videt,Dormi, Jesu! blandule!Si non dormis, Mater plorat,Inter fila cantans orat,Blande, veni, somnule. Sleep, sweet babe! my cares beguiling:Mother sits beside thee smiling;Sleep, my darling, tenderly!If thou sleep not, mother mourneth,Singing as her wheel she turneth:Come, soft slumber, balmily! Source: The Hymns and Carols of Christmas Gloria in Excelsis Deo The refrain of the French Carol translated into English as Angels We Have Heard on High is in Latin - Gloria in Excelsis Deo. Heres one version of the English version of the carol from the same online source as the last. The translation from French to English is by Bishop James Chadwick (1813–1882): 1. Angels we have heard on highSweetly singing oer the plains,And the mountains in replyEchoing their joyous strains.RefrainGloria, in excelsis Deo!Gloria, in excelsis Deo! 2. Shepherds, why this jubilee? Why your joyous strains prolong?What the gladsome tidings beWhich inspire your heavenly song? Refrain 3. Come to Bethlehem and seeHim whose birth the angels sing;Come, adore on bended knee,Christ the Lord, the newborn King. Refrain 4. See Him in a manger laid,Whom the choirs of angels praise;Mary, Joseph, lend your aid,While our hearts in love we raise. Refrain Sources Anderson, Douglas. The Hymns and Carols of Christmas, 2002.Gibbs, Laura. Gaudete, Gaudete! Latin Christmas and Holiday Songs! LatinTeach, 2010. Rickert, Edith. Ancient-English Christmas Carols. Wildside Press, 1910.Reichl, Karl. The Middle English Carol. A Companion to the Middle English Lyric. Ed. Duncan, Thomas Gibson. Cambridge: Boydell Brewer, 2005. 150–70. Robbins, R. H. The Earliest Carols and the Franciscans. Modern Language Notes 53.4 (1938): 239–45. Robbins, Rossell Hope. Middle English Carols as Processional Hymns. Studies in Philology 56.4 (1959): 559–82.

Biography of Sobhuza II King of Swazi

Biography of Sobhuza II King of Swazi Sobhuza II was paramount Chief of the Swazi from 1921 and king of Swaziland from 1967 (until his death in 1982). His reign is the longest for any recorded modern African ruler (there are a couple of ancient Egyptians who, it is claimed, ruled for longer). During his period of rule, Sobhuza II saw Swaziland gain independence from Britain. Date of birth: 22 July 1899Date of death: 21 August 1982, Lobzilla Palace near Mbabane, Swaziland An Early LifeSobhuzas father, King Ngwane V died in February 1899, at the age of 23, during the yearly incwala (First Fruit) ceremony. Sobhuza, who was born later that year, was named as heir on 10 September 1899 under the regency of his grandmother, Labotsibeni Gwamile Mdluli. Sobhuzas grandmother had a new national school built in order that he obtain the best possible education. He finished school with two years at the Lovedale Institute in Cape Province, South Africa. In 1903 Swaziland became a British protectorate, and in 1906 administration was transferred to a British High Commissioner, who took responsibility for Basutoland, Bechuanaland and Swaziland. In 1907 the Partitions Proclamation ceded vast tracts of land to European settlers this was to prove a challenge for Sobhuzas reign. Paramount Chief of the SwaziSobhuza II was installed to the throne, as paramount chief of the Swazi (the British did not consider him a king at that time) on 22 December 1921. He immediately petitioned to have the Partitions Proclamation overturned. He traveled for this reason to London in 1922, but was unsuccessful in his attempt. It was not until the outbreak of World War II that he achieved a breakthrough obtaining a promise that Britain would buy back the land from settlers and restore it to the Swazi in exchange for Swazi support in the war. Towards the end of the war, Sobhuza II was declared the native authority within Swaziland, giving him an unprecedented level of power in a British colony. He was still under the aegis of the British High Commissioner though. After the war, a decision had to be made about the three High Commission Territories in southern Africa. Since the Union of South Africa, in 1910, there had been a plan to incorporate the three regions into the Union. But the SA government had become increasingly polarized and power was held by a minority white government. When the National Party took power in 1948, campaigning on an ideology of Apartheid, the British government realized that they could not hand over the High Commission territories to South Africa. The 1960s saw the beginnings of independence in Africa, and in Swaziland several new associations and parties formed, eager to have their say about the nations path to freedom from British rule. Two commissions were held in London with representatives of the European Advisory Council (EAC), a body which represented the rights of white settlers in Swaziland to the British High Commissioner, the Swazi National Council (SNC) which advised Sobhuza II on traditional tribal matters, the Swaziland Progressive Party (SPP) which represented the educated elite who felt alienated by traditional tribal rule, and the Ngwane National Liberatory Congress (NNLC) who wanted a democracy with a constitutional monarch. Constitutional MonarchIn 1964, feeling that he, and his extended, ruling Dlamini family, were not getting enough attention (they wanted to maintain their hold over traditional government in Swaziland after independence), Sobhuza II oversaw the creation of the royalist Imbokodvo National Movement (INM). The INM was successful in pre-independence elections, winning all 24 seats in the legislature (with the backing of the white settler United Swaziland Association). In 1967, in the final run up to independence, Sobhuza II was recognized by the British as a constitutional monarch. When independence was finally achieved on 6 September 1968, Sobhuza II was king and Prince Makhosini Dlamini was the countrys first Prime Minister. The transition to independence was smooth, with Sobhuza II announcing that since they were late coming to their sovereignty, they had the opportunity to observe the problems encountered elsewhere in Africa. From the beginning Sobhuza II meddled in the governance of the country, insisting oversight on all aspects of the legislature and judiciary. He promulgated government with a Swazi flavour, insisting that parliament was a consultative body of elders. It helped that his royalist party, the INM, controlled government. He was also slowly equipping a private army. Absolute MonarchIn April 1973 Sobhuza II abrogated the constitution and disbanded parliament, becoming an absolute monarch of the kingdom and ruling through a national council which he appointed. Democracy, he claimed, was un-Swazi. In 1977 Sobhuza II set up a traditional tribal advisory panel the Supreme Council of State, or Liqoqo. The Liqoqo was made up from members of the extended royal family, the Dlamini, who were previously members of the Swaziland National Council. He also set up a new tribal community system, the tiNkhulda, which provided elected representatives to a House of Assembly. Man of the PeopleThe Swazi people accepted Sobhuza II with great affection, he regularly appeared in traditional Swazi leopard-skin loincloth and feathers, oversaw traditional festivities and rituals, and practiced traditional medicine. Sobhuza II maintained a tight control on Swaziland politics by marrying into notable Swazi families. He was a strong proponent of polygamy. Records are unclear, but it is believed that he took more than 70 wives and had somewhere between 67 and 210 children. (It is estimated that at his death, Sobhuza II had around 1000 grandchildren). His own clan, the Dlamini, accounts for almost one quarter of the population of Swaziland. Throughout his reign he worked to reclaim lands granted to white settlers by his predecessors. This included an attempt in 1982 to claim the South African Bantustan of KaNgwane. (KaNgwane was the semi-independent homeland which had been created in 1981 for the Swazi population living in South Africa.) KaNgwane would have given Swaziland its own, much needed, access to the sea. International RelationsSobhuza II maintained good relations with his neighbors, especially Mozambique, through which it was able to access the sea and trade routes. But it was a careful balancing act with Marxist Mozambique on one side and Apartheid South Africa on the other. It was revealed after his death that Sobhuza II had signed secret security agreements with the Apartheid government in South Africa, giving them the opportunity to pursue the ANC camped in Swaziland. Under Sobhuza IIs leadership, Swaziland developed its natural resources, creating the largest man-made commercial forest in Africa, and expanding iron and asbestos mining to become a leading exporter in the 70s. Death of a KingPrior to his death, Sobhuza II appointed Prince Sozisa Dlamini to act as chief advisor to the regent, the Queen Mother Dzeliwe Shongwe. The regent wasa to act on behalf of the 14 year old heir, Prince Makhosetive. After Sobhuza IIs death on 21 August 1982, a power struggle erupted between Dzeliwe Shongwe and Sozisa Dlamini. Dzeliwe was ousted from the position, and after acting as regent for a month and a half, Sozisa appointed Prince Makhosetives mother, Queen Ntombi Thwala to be the new regent. Prince Makhosetive was crowned king, as Mswati III, on 25 April 1986.

Financial Analysis Assignment Example | Topics and Well Written Essays - 750 words - 1

Financial Analysis - Assignment Example The Verizon Wireless products and services include the â€Å"Wireless Voice and Data Services† and other â€Å"Equipment Sales† all over the United States. The Verizon Wire line includes communication products and services such as the â€Å"Voice, Internet access, Broadband video and data, Internet Protocol Network Services, Network Access and Long Distance† services. Competitor The T-Mobile US, Inc. located in the Bellevue, Washington is chosen as the competitor of Verizon Communication Inc. T-Mobile US, Inc. (TMUS) is a recently launched company that has the potential to grow in the future. The company is working for the better and prompt services regarding the communications and providing the consumers reliable products and services. All the products and Services are of great quality and are working together to provide the customers to stick together with the ones they love. The SIC Code for T-Mobile is 4812. The company also deals in the Wireless and Wire line products and services. T-Mobile provides the â€Å"Wireless Voice, Messaging and data services that are used by over a 293 million people all over America. Comparison The comparison of Version Communication Inc. and the competitor (T-Mobile US, Inc.) and the overall industry (Communication Industry) is done (Beaver, Correia and McNichols; Thomsett). Version communication Inc. is growing as the statistics show the profit margins are expanding at 7.57% yearly (2013). The returns on assets and equity are showing progress. The company is utilizing its assets and equity effectively. The revenues generated per share are 31.98 and the quarterly annual growth is 6.80%.

The Subprime Meltdown Essay Example | Topics and Well Written Essays - 1250 words

The Subprime Meltdown - Essay Example (Gordon, 2008). The less stringent regulations for financial sector encouraged banks and other financial institutions to go on lending spree by defying prudent lending practices and lend into those areas which were historically considered as bad credit areas. Subprime mortgages is also the part of same sequences under which banks financed mortgages of those borrowers who had the histories of default. Based on the concept of high risk-high reward, banks and financial institutions devised products which catered the needs of subprime borrowers which ultimately resulted into the crisis as subprime borrowers started to default on their payments. The problem emerged when, through financial innovation, banks and financial institutions securitized those mortgages and issued fixed income securities whose payments were tied with the repayments received from subprime mortgage repayments. The process of securitization thus created essentially the mismatch between cash flows which finally culmina ted into the crises. This research paper will attempt to analyse and understand how and why crisis emerged, where the crisis emerged and the possible role of hedge funds into crises besides discussing its impact on world financial markets in general and Australian Financial Markets specially. "Sub-Prime lendSubprime lending "Sub-Prime lending typically has been characterized as lending at relatively costly interest rates and fees to credit impaired or otherwise high risk borrowers." (Lax, Manti, Raca, & Zorn, 2004). Sub prime lending is relatively a new and a popular especially for mortgage loans like interest loans. These types of loans are typically targeted to first time buyers of homes or borrowers with restricted capacity to finance new home purchase. Most of the homeowners tend to use this class of borrowing in order to consolidate their debts or when their credit ratings fall to a level where they can be declared as bankrupts mainly due to the fact that their available funds are utilized in some other resourcess such as high medical bills etc. (Blanton, 2005). Subprime lending became famous for many reasons. On one hand it not catered the needs of low quality customers but also provided an opportunity to the financial institutions to charge high amount of interest rates and other fees therefore b anks, spotting the opportunity to earn high started to lend extensively in this area. Due to this perceived high reward, financial institutions take the risk because it is compensated through better returns. Subprime lending- a problem Most of the subprime lending has been made in mortgage markets. It was because of this reason that homeownership increased tremendously over the period of time besides being favorite of the persons with loose credit ratings and a history of defaults. With the advent of financial innovation which took place especially after 1970s saw the emergence of financial derivatives as one of the most important financial instruments for banks to use in different situations. Banks, in order to regain the lost liquidity used in subprime lending started to securitize their mortgage portfolios by issuing mortgaged backed securities. However,

The Status Quo Essay Example for Free

The Status Quo Essay In Howard Zinn’s book, Passionate Declarations: Essays on War and Justice, Chapter 1 entitled, â€Å"Introduction: American Ideology,† begins with a discussion of a few instances in history where groups of people believed that other races and social classes were inferior to others (Zinn 1). The end result of these instances was that many, if not all, of the inferior people were killed (Zinn 1). From these occurrences, Zinn concludes that our thinking does not merely spark debates, but ultimately is a variable of life and death (Zinn 1). He also believes that although we live in a democratic country, the ideas of ethical behavior that were formulated by our forefathers has condemned us to accept them as right, without questioning why they are right (Zinn 3). These ideas were not framed by a group of conspirators, nor were they accidental; these ideas were a result of natural selection in which ideas were encouraged, financed, and pushed forward by those who were in power or by those who had great influence on the general public (Zinn 3). Although these beliefs were written off as correct, Zinn believes that if we decide to reexamine these beliefs, and see that they are not â€Å"natural† ideas, we have come to a major turning point: we are examining and confronting American ideology (Zinn 5). These ideas that are expressed in â€Å"Introduction: American Ideology,† are very sound because they help me to see why it is important to challenge the status quo. If I sit back and just allow people to feed me information about one fact or another, and I just absorb it all in, then I may not really be formulating my own beliefs, but accepting someone else’s. There should be a deeper meaning to what I believe further than what someone has dictated to me to be correct. I should ask intuitive questions about why someone views something as correct, and by that process, I might begin to clearly see their idea as acceptable. Oftentimes, many people, including myself, suppress what they believe in because as Zinn mentioned, these dissenting ideas are most often drowned in criticism because they are outside of the â€Å"acceptable or popular choices† (Zinn 4). By doing this, those who believe that their idea is right, maintain power. In a real world example, you may be hanging out with a group of friends at a party when all of a sudden, your friends start smoking marijuana. Everyone but you is an avid believer that smoking it is cool, and is acceptable because everyone else is doing it. You have never smoked marijuana a day in your life, but under the circumstances, you fall into peer pressure when a joint is passed your way. In this instance, you know you believe that smoking marijuana is wrong, but you suppress your beliefs since every single one of your friends is doing it, and by speaking up, your belief will most definitely be covered in criticism. The end result is that your group of friends maintains power over you, and will find it that much easier to influence you to smoke marijuana again. Metaphorically speaking, a great representation of how Zinn portrays the ideas of those in command is through â€Å"weeds.† A weed is a plant that overtakes the area in which it is located. Once it begins to grow, unless someone is willing to take the time to go and remove it from the area, it remains there. Likewise, the ideas that are seen in â€Å"Introduction: American Ideology,† are like weeds because they are established and passed off as right to the general public. Once these ideas are in place, they are hard to get rid of, even if many people dissent them. It must then take a strong group of people to try to â€Å"uproot† the ideas, and replace them with what the public believes is right. Moving forward, I can use the information that I have written about and apply it to my own life. I should begin to feel comfortable in challenging what I do not believe in, rather than being neutral about the issue because as Zinn mentions, in this day and age that we live in, neutrality is seen as a sign of acceptance in the way things are now (Zinn 7). I now see that I should begin to be my own self, and not just another grain of sand on the beach, living by the status quo. Works Cited Zinn, Howard. Passionate Declarations: Essays on War and Justice. New York: HarperCollins, 2003. Print.

Essay on Equality and Inequality in Their Eyes Were Watching God

Equality and Inequality in Their Eyes Were Watching God In the novel Their Eyes Were Watching God, the author, Zora Neale Hurston, attempts to bring into light problems caused by prejudice. However, as she tries to show examples of inequality through various character relationships, examples of equality are revealed through other relationships. Janie, the novel's main character, encounters both inequality and equality through the treatment she receives during her three marriages.   Ã‚  Ã‚  Ã‚   Janie's first marriage is to Logan Killicks. Logan enters the marriage with a large portion of land. However, Janie enters the marriage with practically nothing. This ends up becoming a relationship based on inequality because Logan starts to use his ownership of the land to control Janie. He tries to make her feel that she owes him for part of the land, which he is sharing with her. What begins as a relationship in which Logan struggles to make Janie happy, turns into a relationship in which Janie is expected to make Logan happy. She is often reprimanded for not doing enough work or for not working in certain areas such as the fields.   Ã‚  Ã‚  Ã‚   It is during that unhappy marriage that Janie meets Jody Stark, who comes along with dreams of power, wealth, and happiness. " De day you puts yo' hand in mine, Ah wouldn't let de sun go down on us single. Ah'm a man wid principles. You ain't never knowed what it was like to be treated lak a lady and Ah wants to be de one tuh show yuh." (Pg.28) Janie is promised that she will be treated quite well. So naturally, she leaves Logan and sets out for a new town with Jody. This relationship can be classified as equal in some aspects. However, for the most part, this too becomes a marriage based on inequali... ...g which is totally hers. Either her husband already owns it or he earns it. In the marriage to Tea Cake, Janie plays an active role in acquiring the money they use. It belongs as much to her as it does to him.   Ã‚  Ã‚  Ã‚   Overall, these are the main forms of equality shared by Tea Cake and Janie. It is through these equalities, encouraged by Tea Cake, that they are enabled to live happy and fulfilling lives. Never once is Janie made to feel inadequate to Tea Cake, like she is to Logan and Joe. The happiness this has caused in their marriage is best summed up in a quote by Janie describing Tea Cake, " He kin take most any lil thing and make summertime out of it when times is dull. Then we lives offa dat happiness he made till some mo' happiness come along." (Pg.135) Works Cited: Hurston, Zora Neale. Their Eyes Were Watching God. New York: HarperPerennial, 1998.

Noh Extended Essay

Every culture in the world has its own theater. In Japan one of the most ancient forms of theater is Noh. The Noh theater found its form in the fourteenth century and continues in much the same form, with many of the same plays, in present day Japan. A Noh play portrays one all-encompassing emotion dominating the main character, the  shite. Whether jealousy, rage, or sorrow, all music, gesture, dance, and recitation are used to build the emotion to its final climax at the close of the play. Often the plays depict the return of a historical personage, in spirit – or â€Å"ghostly† – form, to the site of a significant event in his or her life.A warrior might return to the battle field, or young woman to the scene of a love affair. According to Buddhism of the fourteenth century, a person could not find spiritual release even after death if he still possessed a strong emotion or desire. To exorcise this emotion, the warrior might appear in his armor and recreate t he battle in a dance. The dance would reveal his humiliation at suffering defeat. Noh plays are extremely intense. In order to express something so abstract as an emotion, words are often inadequate. As the play progresses, then, dance and poetry are used to express the tortured heart.Other elements which contribute to an intensification of the mood are the bare simplicity of the stage which allows no distraction from the main character, and the gorgeous costumes of the main character himself. The stylized movements also help to focus the energy on the emotion rather than on the individual personalities. In Noh as in classical ballet, every movement is choreographed and often symbolic. There is no individual interpretation. Masks are used in many different cultures. In Japan, Noh masks are used for theatre and dance performances.Each mask represents a certain person, hero, devil, ghost, or legendary animal, depending on what the character is in the performance. As Noh is an art form that utilizes masks, there is a great variety of them. There were originally about 60 basic types of noh masks, but today there are well over 200 different kinds in use. Noh performers feel that the noh mask has a certain power inherent in it which makes it much more spiritual than a prop used to change ones appearance. Taking into account the status of a certain noh, the noh performer will carefully choose a noh mask, known also as a noh-men or omote.In most cases, the exact mask is not predetermined, but depending on which noh is being done, the shite has a variety to choose from. In the end, it is up to the shite to make the final determination as to which mask is chosen. Exactly when the noh mask came into being is not entirely clear however it is believed that masks, and their names still used today, were developed from the mid to latter part of the Muromachi period (1392-1573). Previous to that time, the mask conventions were not entirely set and masks themselves had stronger religious connotations.It was during the Muromachi period that the religious significance of the masks began to wane and they took on more human characteristics. It is thought that as performers started to think more about the use of yugen (mysterious beauty) and profundity, they felt they needed to hide the unattractive aspects of their own faces and concentrate on making the beauty of noh stronger. Between the end of the Muromachi period and the modern age the art of making noh masks was established as a hereditary art with a long lineage.Two examples are the Deme family from Echizen (present day Fukui prefecture) and the Iseki family from Ohmi (present day Shiga prefecture). Following the establishment of noh mask making families, the stylization of noh masks significantly advanced. Even today there are many independent mask makers. While some nohgaku performers still make their own masks, the performance world and the mask-making world are essentially independent of each other. As it is often difficult to tell the actual feelings expressed in a noh mask, it is said to be made with a â€Å"neutral† expression.The mask carver tries to instill a variety of emotions in the mask. It is up to the performer to imbue the mask with emotion. One of the techniques used in this task is to slightly tilt the mask up or down. With terasu (tilting upwards) the mask appears to be slightly smiling or laughing and the expression lightens somewhat. While kumorasu (tilting downwards), produces a slight frown and can express sadness or crying. Basically, by using minute movements, the performer is able to express very fully. Noh masks, like costumes and props, are extremely valuable heirlooms and handed down from generation to generation.After having the costume put on, the shite then goes to the kagami no ma (mirror room) where in front of a mirror, the shite faces the mask. In putting the mask on, the word kaburu (putting on clothing) is not used. Instead the word kak eru (to hang) or tsukeru (to attach) is used. In this way, it is implying that the performer is â€Å"becoming† the mask, and its emotions, in order to better express the characters feelings. In reality, a noh mask does not entirely cover a noh performer’s face when it is being worn. In fact, it is thought best if some part of the chin and/or jowls show.Also, as the eye holes of the mask are very small, the field of vision of the performer is very limited when wearing the mask. Consequently the simple design of the stage and the use of hashira (pillars) assists in helping the performer know their location during a performance. Not all the main performers on stage wear masks in noh. Usually the shite and the tsure wear masks and occasionally there are instances where the ai will as well. The waki as a rule, playing a character who is living in the present, does not wear a mask. This is called hitamen or a â€Å"direct mask. However, even without wearing a mask, the per former is meant to â€Å"make their face a mask. † The performer must inject power and emotion into their performance while not using their face to express. In some genzai noh the shite or tsure do not wear masks. Noh performances reflect upon the daily life and times of the Japanese. An extremely stylized art form which dates back to the feudal period, the masks used convey the mood and character of the part played by the performer. Thus, each mask is a manifestation of elegant simplicity and rustic tranquility.

Doing Gender Essay

One of the most seemingly overlooked topics in the society is the question on sex and gender. In most cases, sex and gender are being taken as related, if not synonymous, insights in the course of sociological context. However, it is aimed in this paper to point out that there are indeed differences between the two concepts, and these differences are significant in contextualizing sex and gender among individuals in the society. Hence, to point out clearly, sex and gender differences are essential in â€Å"doing gender† and assessing it. First and foremost, to do gender is perceived as to act or behave based on what had been the presupposed actions of an individual, depending mostly on his or her sex/gender assignment. There are two main types of the correlative notions of sex and/or gender: to be male or to be female. Following so, it had been long established in most societies that a male individual should do according to the standards of what a male must do. These are behaviors that commonly relate to physical attributions such as strength or power, and are manifested in ordinary actions and preferences like being sports-minded, taking engineering or mathematical courses, and the likes. On the other hand, females are taken in a less important light, that is, by identifying her to be of weaker and of subtler tendencies, such as doing the housework, following what her father says regardless of reason, and so on. It is â€Å"well recognized that the [†¦] household is constituted by a division of labor that defines certain kinds of work as domestic, unpaid, and usually women’s, and other kinds as public, paid, and usually men’s† (Connel, 1987, p. 122). According to West and Zimmerman (1987), â€Å"Sex [†¦] was what was ascribed by biology: anatomy, hormones, and physiology [while] gender [†¦] was an achieved status: that which is constructed through psychological, cultural, and social means† (p. 125). This could be a very simplified difference between sex and gender: It is with how the concepts are distributed in the different fields or aspects. However, it must be understood that the difference is merely that sex is a biological concept and gender is a social concept; â€Å"sex is a determination made through the application of socially agreed upon biological criteria for classifying persons as females or males† (West & Zimmerman, 1987, p. 127). In this sense, sex may also be taken in a social context, in that it applies several sociological determinants in order to prove or identify it. The categorization of an individual’s sex is determined rather by a common-sensical manner most of the time, in which the observant deduces the sex category to the sex itself of the individual in question, in absence of the more vivid biological justifications of a person’s sex. It is common understanding that there had already been established social norms that contribute to the categorization of a person. The process of categorizing males and females as indigenous identities uses this test: â€Å"if people can be seen as members of relevant categories, then categorize them that way† (West & Zimmerman, 1987, p. 133). Naturally, people take the identity of a person at face value, unless there is a strong ground that makes them apply certain criteria that will try to test further that person’s sex. Gender, quite relatively, moves on with what the society implores on one’s identity. A male person must be masculine; a female must be feminine. We would like to digress then, that the acceptance of sex and gender merely as concepts does not totally stop here. Gender, in some cases, goes beyond adherence to what is socially acceptable. To do gender is â€Å"not always to live up to normative conceptions of femininity or masculinity; it is to engage in behavior at the risk of gender assessment† (West & Zimmerman, 1987, p. 136). Therefore, we are taking into consideration the ways in which people could see further than what had merely been established by the society. Doing gender is not just accepting or agreeing to what the society tells us to; it is â€Å"creating differences between girls and boys and women and men, differences that are not natural, essential, or biological† (West & Zimmerman, 1987, p. 137). The differences that we would like to see revolves not only on shallow aspects but also on how we could integrate these differences into going further down the line and probably initiating actions that will give a new light to the concepts of sex and gender. As what West and Zimmerman (1987) says, â€Å"social change, then, must be pursued both at the institutional and cultural level of sex category and at the interactional level of gender† (p. 147). We can illustrate doing gender in these following scenarios: In a typical neighborhood, the wife was able to get home from work earlier than her husband. She was wearing an old rose blouse, a matching old rose slacks, and high heeled shoes. She went straight home after her classes from the town high school. She has just been recently married with her husband, and they do not have children yet. She then proceeded to do the cooking for their dinner, while at the same time, she quietly took note of her students’ exam papers she still had to check later. When her (engineer) husband came, he greeted his wife and went to the kitchen where they ate their dinner. They talked about work and later agreed that the husband will wash the dishes afterwards. This routine has been in effect since the time that they got married and lived together. In this scenario, it is very clear that there is an â€Å"engendered† division of labor especially inside the household. The productive side is not merely given to the husband since the wife also earns through being a teacher. In a similar manner, the reproductive side is not solely attributed to the wife because they have agreed to share on doing the household chores. The gender roles are not purely associated with what is feminine or what is masculine. Even if washing the dishes may construe the feminine side, the husband still agreed on doing it. At least in this case, the couple was able to manage â€Å"contradictions between relational identification and gender differentiation† (Dryden, 1999, p. 87) in the sense that they both realize not only the essence of marriage as a relationship but also as a matter of gender difference that they could compromise about. Similarly, in the same neighborhood, a little girl points at a blue balloon. She wanted her mother to buy it for her. The old male vendor was looking intently at the girl, commenting that because she is a girl, she should take the pink balloon instead. The little girl shook her head and pointed at the blue balloon. Her mother was able to resolve the situation by buying the blue balloon. Simplistic in nature, this scenario may pose as a very ordinary activity, but a lot of people always see things like the way the vendor did. There are always assignments among boys and girls – that boys should choose blue things and girls should choose pink things. It is almost linearly righteous to take these preferences as normal things, but it must be understood that the identity between a girl and a boy does not merely punctuate from their color or toy preferences. We cannot just assume that just because the girl was a girl, she should have a pink balloon. To do gender is to go outside the confinements of the socially-accepted norms. To do gender means not to reinforce the social norms since these could block the freedom of a person to prefer or to choose what he or she really likes. To be a boy or to be a girl does not follow with how the society must shape him or her. In this case, it is fortunate that the girl’s mother completely understands how to â€Å"engender† her child by not just adhering to the accepted norms in the society. Learning about doing gender is an important part of capacitating oneself in the sense that it makes people understand day-to-day activities of people, male or female alike. Doing gender is vital in assessing the identities of individuals. It not only supersedes from the power of gaining knowledge, but it is more of reinventing how we deal with ourselves and other people in terms of sex and gender. The gender differences may prove to be worthwhile as basis for re-contextualizing and reconstructing the concept of gender.As in West’s book â€Å"Doing Gender, Doing Difference† (2002) gender is â€Å"always a doing† (p. 193). References Connel, R. W. (1987). Gender and Power: Society, the Person, and Sexual Politics. Stanford: Stanford University Press. Dryden, C. (1999). Being Married, Doing Gender: A Critical Analysis of Gender Relationships in Marriage. U. K. : Routledge. West, C. (2002). Doing gender, doing difference: inequality, power, and institutional change. U. K. : Routledge. West, C. & Zimmerman, D. H. (1987). Doing gender. Gender and Society, 1, 125-148.

Carolus Linnaeus - An Evolution Biography

Carolus Linnaeus - An Evolution Biography Early Life and Education Born May 23, 1707 - Died January 10, 1778 Carl Nilsson Linnaeus (Latin pen name: Carolus Linnaeus) was born on May 23, 1707 in Smaland, Sweden. He was the first born to Christina Brodersonia and Nils Ingemarsson Linnaeus. His father was a Lutheran minister and his mother was the daughter of the rector of Stenbrohult. In his spare time, Nils Linnaeus spent time gardening and teaching Carl about plants. Early Life and Education Carls father taught him Latin and geography at a very young age in an effort to groom him to take over the priesthood when Nils retired. Carl spent two years being tutored but disliked the man chosen to teach him and then went on to the Lower Grammar School in Vaxjo. He finished there at the age of 15 and continued on to the Vaxjo Gymnasium. Instead of studying, Carl spent his time looking at plants and Nils was disappointed to learn he would not make it as a scholarly priest. Instead, he went off to study medicine at Lund University where he enrolled with his Latin name, Carolus Linnaeus. In 1728, Carl transferred to Uppsala University where he could study botany along with medicine. Linnaeus wrote his thesis on plant sexuality, which earned him a spot as a lecturer at the college. He spent most of his young life traveling and discovering new species of plants and useful minerals. His first expedition in 1732 was funded from a grant provided by Uppsala University that allowed him to research plants in Lapland. His six-month trip resulted in over 100 new species of plants. His traveling continued in 1734 when Carl took a trip to Dalarna and then again in 1735 he went to the Netherlands to pursue a doctorate degree. He earned the doctorate in only two weeks time and returned to Uppsala. Professional Achievements in Taxonomy Carolus Linnaeus is best known for his innovative classification system called taxonomy. He published Systema Naturae in 1735, in which he outlined his way of classifying plants. The classification system was primarily based on his expertise of plant sexuality, but it was met with mixed reviews from traditional botanists of the time. Linnaeus desire to have a universal naming system for living things led him to the use of binomial nomenclature to organize the botanical collection at Uppsala University. He renamed many plants and animals in the two-word Latin system to make scientific names shorter and more accurate. His Systema Naturae went through many revisions over time and came to include all living things. In the beginning of Linnaeus career, he thought species were permanent and unchangeable, as was taught to him by his religious father. However, the more he studied and classified plants, he began to see the changes of species through hybridization. Eventually, he admitted that speciation did occur and a sort of directed evolution was possible. However, he believed whatever changes that were made were part of a divine plan and not by chance. Personal Life In 1738, Carl became engaged to Sara Elisabeth Moraea. He did not have enough money to marry her right away, so he moved to Stockholm to become a physician. A year later when finances were in order, they married and soon Carl became a professor of medicine at Uppsala University. He would later switch to teach botany and natural history instead. Carl and Sara Elisabeth ended up having a total of two sons and 5 daughters, one of whom died in infancy. Linnaeus love of botany led him to buy several farms in the area over time where he would go to escape the city life every chance he got. His later years were filled with illness, and after two strokes, Carl Linnaeus died on January 10, 1778.

How to Express Exclamations in French

How to Express Exclamations in French Exclamations are words or phrases that express a desire, an order, or a strong emotion. There are various French grammatical structures that can be used as true exclamations. All of them end in an exclamation point, and there is always a space between the last word and the exclamation mark, as there is for several other French punctuation marks. The exclamation mark is a grammatical end mark that occurs often in French, whether the sentence or phrase is a true exclamation or not. It is, thus, in many instances a softer mark than in English. Exclamation points are often added even if speakers are just a little agitated or are raising their voice even slightly; the mark doesnt have to mean that they are truly exclaiming or declaring something.   By the way, Merriam-Webster defines an exclamation as: a sharp or sudden utterancea vehement expression of protest or complaint And Larousse defines the French equivalent verb  sexclamer,  as to cry out; for example, sexclamer sur la beautà © de quelque chose  (to cry out in admiration over the beauty of something).   Here are some French grammatical structures that can be used to express exclamations where urgency or a heightened emotional state is implicit. French Imperative The imperative expresses an order, hope, or wish, as in: Viens avec nous.   Come with us. The imperative can also express urgency or an extreme emotional state, as in: Aidez-moi !  Ã‚  Help me! Que + Subjunctive Que followed by the subjunctive creates a third person command or wish: Quelle finisse avant midi  !   I hope shes done by noon!Quil me laisse tranquille  !   I wish hed just leave me alone! Exclamative Adjective The exclamative adjective quel is used to emphasize nouns, as in: Quelle bonne idà ©e  !   What a good idea!Quel dà ©sastre  !   What a disaster!Quelle loyautà © il a montrà ©e  !   What loyalty he showed! Exclamative Adverbs Exclamative adverbs like que or comme add emphasis to statements, as in: Que cest dà ©licieux  !   Its so delicious!Comme il est beau  !   He is so handsome!Quest-ce quelle est mignonne!   She sure is cute! The Conjunction Mais The conjunction mais  (but) can be used to emphasize a word, phrase, or statement, like this: Tu viens avec nous  ?   Are you coming with us?Mais oui  !   Why yes!Il veut nous aider.   He wants to help us.Mais bien sà »r  !   But of course!Mais je te jure que cest vrai  !   But I swear its true! Interjections Just about any French word can be an exclamation if it stands alone as an interjection, such as : Voleur  !   Thief!Silence  !   Quiet! Quoi and comment, when  used as interjections,  express shock and disbelief, as in: Quoi  ! Tu as laissà © tomber cent euros  ?   What! You dropped a hundred euros?Comment  ! Il a perdu son emploi  ?   What! He lost his job? Indirect Exclamations All of the above are called direct exclamations  because the speaker is exclaiming his or her feelings of shock, disbelief, or amazement. Indirect exclamations, in which the speaker is explaining rather than exclaiming, differ from direct exclamations in three ways: They occur in sub-clauses, do not have an exclamation point, and require the same grammatical changes as indirect speech: Quelle loyautà © il a montrà ©e  ! Je sais quelle loyautà © il a montrà ©e.What loyalty he showed! I know what loyalty he showed.Comme cest dà ©licieux  ! Jai dit comme cà ©tait dà ©licieux.Its delicious! I said it was delicious. In addition, the exclamative adverbs que, ce que, and quest-ce que in direct exclamations always change to comme or combien in indirect exclamations: Quest-ce cest joli  ! Il a dit comme cà ©tait joli.Its so pretty! He said how pretty it was.Que dargent tu as gaspillà ©Ã‚  ! Je sais combien dargent tu as gaspillà ©.Youve wasted so much money! I know how much money youve wasted.

Concept of hijab and niqab in arab countries Research Paper

Concept of hijab and niqab in arab countries - Research Paper Example The use of the niqab and the hijab in Arab countries may be explainable through delving into the history of their use and the justifications thereof. Of all the types of headscarf won by Muslim girls and women, the hijab is the most common. Its coverage of the body involves the head and neck but excludes the face (Ad-Darsh, and Siddiqi, 2003). The scarf may be of different colors to match the outfit the lady dons. Another headdress in common use among Muslim women is the niqab. The niqab not only covers the head but also covers the whole face, save for the eyes. It covers up to the mid-back and mid-chest. The veil is most common in Arab countries. Of the two, most scholars are in agreement that the hijab is obligatory whereas only a few think that the niqab is obligatory (Ad-Darsh, and Siddiqi, 2003). There are claims that the origin of the niqab may have been the Byzantine Empire where it was a form of dress among women in certain classes. Muslims then adopted it during the Arab conquest in the Middle East (Eltahawy, 2015). Many claim that the rationale of the niqab is within the Quran and Hadith. Hijab refers to the obligation to be modest in dressing. According to many Muslims, the Quran requires modesty by both men and women when in public. Many scholars quote the Quran to draw a justification for the use of both the niqab and hijab as an obligation (Asser, 2006). One such verse is Quran 24:31. In the verse, the faithful women have an obligation to cover their private parts and desist from exposing their beauty unless it is unavoidable. Their scarf should also cover their bosom. However, others claim that the Quran does not make the niqab obligatory. For them, only the hijab is obligatory. Proponents of the niqab as being an obligatory claim that in Quran 33:59, Prophet Muhammad instructs his wives, daughters and believing women that it is necessary for them to cover themselves with outer garments. Scholars, therefore, use the