“to What Extent Was the Rise to Power of Stalin Due to...

â€Å"To what extent was the rise to power of Stalin due to personal appeal and ability†? Lenin died in January 1924 and Stalin emerged to power in 1929. Stalin has been described as a â€Å"grey blur† that rose to power. It’s quite hard to pin point the main reasons how Stalin got to power. Some historians may say that Stalin was lucky that he got to power and he benefited off events such as Lenin’s death and that his rival’s weaknesses such as Trotsky who was considered likely successor to Lenin, but Trotsky lacked the will for a political fight. However you just can’t become the leader of Russia just from good luck, Stalin used his ability to place himself in a great position within the party. This essay is going to look at the ways in which†¦show more content†¦Trotsky in 1918 became the war commissar and he created the red army, and was a major figure in the Bolshevik victory in the Russian Civil War 1918–20. He was a great public speaker and war tactician. However many Bolsheviks were afraid that he would become a m ilitary dictator such as Nicholas 2nd was. Also he had a reputation for being arrogant which made him unpopular within the party, also after Lenin died the triumvirate group established this group was made up of Kamenev, Zinoviev and Stalin their aim was not to get Stalin into power but to keep Trotsky out of reach of power. Stalin’s used his position as general secretary to gain support and power. As the general secretary of the soviet communist party which controlled the membership of the party. Through a series of appointments, gained the power of patronage over many parts of the Bolshevik Party, between 1923 - 25 the Party had expanded by recruiting more members, this was called the Lenin enrolment. â€Å"It increased from 300,000 in 1922 to 600,000 in 1925†. The new members were poorly educated; they thought that promotion and party privileges came from loyalty to the person who appointed them which in this case was Stalin; also they had to be loyal to Stalin because if they went against him they would lose their job. The expansion of the Party increased Stalin s power of patronage. InShow MoreRelatedOne Significant Change That Has Occurred in the World Between 1900 and 2005. Explain the Impact This Change Has Made on Our Lives and Why It Is an Important Change.163893 Words   |  656 Pagesthe Contributors †¢ 343 _ IN TR OD UC TIO N Michael Adas B y any of the customary measures we deploy to demarcate historical epochs, the twentieth century does not appear to be a very coherent unit. The beginnings and ends of what we choose to call centuries are almost invariably years of little significance. But there is little agreement over when the twentieth century c.e. arrived, and there were several points both before the year 2000 (the collapse of the Soviet Union

Geroge Orwell Essay - 1878 Words

Geroge Orwell â€Å"One of the things Orwell bequeathed us was the adjective ‘Orwellian’†¦. It is a frightening word, generally applied to a society organized to crush and dehumanize the individual, sometimes signifying the alienation of that individual if he dares to rebel† (Lewis 13). George Orwell, the pseudonym for Eric Arthur Blair, depicted the importance of the individual in society and the danger of too much community in his literature. Through his personal experiences, however, he explored the ideas of socialism and was torn between the individual and community ideals. In his literature and his past, Orwell spoke against movements that remove the individual, but still emphasized the importance of community. Thus, he advocated a†¦show more content†¦He enjoyed the idea that everybody was equal, but he still showed resentment towards it. His inner conflict between these two ideas and his experiences as a member in the Spanish Civil War caused him to c hoose a median between the community ideals which he saw and the individual ideals which he missed: â€Å"I have seen wonderful things and at last really believe in socialism, which I never did before† (qtd. in Chen). With the start of World War II, George Orwell began his fight against Nazism, fascism, and communism. In the eyes of many, communism became interchangeable with socialism, and he criticized writers of his time that were in support of Stalin and his â€Å"socialist† movement: â€Å"Why should writers be attracted by a form of Socialism that makes mental honesty impossible† (qtd. in Lewis 76)? In an attempt to pacify the radical communist movements and change imperialism, he spoke of a third method to reform the British Empire—a middle ground that would create a socialist community in Britain. John Newsinger wrote, â€Å"[He had a] call for a new socialist movement that would reject both Communist-style revolution and Labour Party reformism in favour of a third way to socialism, a third way that he continued to call revolutionary but that was adapted to modern conditions† (qtd. in Chen). Through this, one can see that Orwell wanted to avoid such movemen ts as communism, which attempted to obtain control over the individual, and yet he had a need to preserve theShow MoreRelatedThe Dysptopian Novel of 1984 by Geroge Orwell632 Words   |  2 Pages The dystopian novel of 1984, written by the English writer George Orwell, was first published by Secker and Warburg in 1949. The novel discusses the life of Winston Smith and his venture to rebel against the totalitarian state in which he resides. George Orwell wrote 1984 as a warning after World War II, with the intention of describing a society that he would never want to live the day to see. Unfortunately, he knew that it was more of a precaution to say this is how life for some was like in GermanyRead More1984 Dystopian Society Essay1212 Words   |  5 PagesEnvision the presence living in a dystopian society - where citizens are watched day-and-night. George Orwell’s novel 1984, written in 1949, depicts and illustrates the future of the 1980’s. Orwell imagined the worl d in which totalitarianism reigned, individualism is dead, and history is just sentiment. The world diverged into three superstates: Oceania, Eurasia, and Eastasia. With protagonist Winston Smith and the citizens of Oceania, they have experienced the impression, having to live life behind

Benefical Role Of Technology In Education - 1413 Words

Benefical Role of Technology in Helping People Obtain an Education Nhuien Tkhi Kim Nhan (Nata) ILSC BENEFICAL ROLE OF TECHNOLOGY IN HELPING PEOPLE OBTAIN AN EDUCATION Even though most of the population think that technology has a bad influence on our education it still has a lot of benefits like access to any information anytime, provides us alternative books and it makes distance learning more accessible than ever. I. Technology gave us a lot of benefits and one of it is access to every type of information anytime.†¦show more content†¦a. As technology progresses and is trying to make students life easier they came up with an E-book. B. Online books seem to be a really budget idea. 1. Not everyone can afford to buy good quality books, so an e-book will be a real reasonable thing for them. C. Moreover, studying online can be done everywhere. 1. When it comes to a holiday time and you want to have a rest and revise something, but you did not bring your book, it is not a problem because there is variety of books online. III. Now distance learning is becoming more accessible than ever. A. When a pupil is ill or extremely sick and do not want to miss the class. 1. Distance learning can help you in not skipping the class because of any circumstances. a. This issue can happen unexpectedly, so technology is giving us a variety of chances to progress in our education. B. Although now students are able to study from another country. 1. Distance learning has given opportunities for hundreds of students toShow MoreRelatedLegal And Ethical Issues Of The National Career Development Association1105 Words   |  5 Pagescounselor s understanding of the client story and to validate the client s preferred ways of being† (p. 194). Additionally, specific intruments such as Interest Inventories, Assessment of Aptitude tests, and Personality Assessments would also be benefical for Naomi’s career counseling and development. Impact of Crises, Emergencies, and Disasters According to Zunker (2012), numerous biopsychosocial factors and life events can affect career planning, and Naomi’s case is no exception. The first factorRead MoreAre Mobile Phones Or Are They A Disctraction? Essay1913 Words   |  8 PagesARE MOBILE PHONES BENEFICAL OR ARE THEY A DISCTRACTION? INTRODUCTION Mobile phones play a very important role in our daily routine. We use it to check our mail, communicate with those we are in touch with, social media such as Facebook and also for work purposes at work and places such as school or university. However as research and personal experience shows, mobile phones are fifty percent of a distraction to us and fifty percent beneficial. This research essay aims to discuss how mobile phonesRead MoreA Sustainable Xavier : The Rising Popularity Of The Green Movement1862 Words   |  8 Pagesjust something Xavier Universtiy is focuing on. Many other universities across the country as well as individuals are contributing to the sustainability movement. In the International Journal for Sustainabiliyt in Higher Education, contributer B. Chalkley stated that, â€Å"education for sustainability must seek outcomes that involve not only knowledge and skills but also the values that underpin sustainable behaviour by businesses, government and socieety, † (Shephard). This minset is on par with theRead More Human Resource Management at Delphi Essay example2516 Words   |  11 Pagescompetitive success through people requires a fundamental change in how managers think about an organization workforce and how they view the work relationship. Its a new approach within the framework of organizational, behavior that goes beyond the role of just personnel administration. I have learned How job analysis is a systemic process of determining the skills, duties and knowledge required for performing jobs in an organization, How compensation includes all reward that individuals recovery

The Negro And Signs Of Civilization - 1188 Words

The political action and social reform during the late 19th and early 20th century ultimately lead to the Civil Rights movement and the end of racial segregation. The Civil Rights movement dealt with problems of inequality and disenfranchisement of African Americans that began in the post-civil war era. W.E.B. DuBois and Booker T. Washington are considered by historians, two of the prominent leaders of the black community in the late 19th and early 20th century who sought inclusion and equality through social and economic progress. While their end goals were the same, the means in which they utilized their platforms and their philosophy on how best to accomplish this varied. Among other accomplishments, DuBois’ efforts in the civil rights†¦show more content†¦He claims possessing material things that symbolize wealth, accomplishment, education and success leave little to argue with about whether or not someone was equal enough of a person to deserve these things (Wash ington, The Negro and the Signs of Civilization). He also argues that African Americans will need to work hard to acquire these symbols. His persuasion is further enhanced by playing to both sides of the civil rights movement. Washington pleads with white men as well as black men to raise up the former slaves to raise up society as a whole. He claims that with a third to half of the population of a state suppressed that greatness cannot be achieved (Washington,The Negro and the Signs of Civilization). He makes it clear that white men need to help make greatness achievable for the black man or find themselves fighting an uphill battle. In Booker T. Washington’s Atlanta Compromise Speech from 1985, similar appeals are made of African Americans and white men. Being one of the first recorded radio speeches by an African American citizen, this event reached many ears including policy makers and others in higher levels of government (Washington, Atlanta Compromise Speech). What is most interesting about Booker T. Washington’s arguments was that he was clear on what should be the priority of African Americans and it was not necessarily representation in government. He wasShow MoreRelatedThe Corner Stone Address By Alexander Stephens814 Words   |  4 Pagesdirect cause of the Confederacy’s secession. He states, â€Å"The new constitution has put at rest, forever, all the agitating questions relating to our peculiar institution African slavery as it exists amongst us the proper status of the Negro in our form of civilization. This was the immediate cause of the late rupture and present revolution (Stephens)†. Slavery defined the South and it caused many problems between the slave states and the free states. Because of slavery, the new government for the SouthRead MoreRichard Wrights Assessment for the Negro Writers Essay1373 Words   |  6 PagesRichard Wrights Assessment for the Negro Writers Introduction Richard Wright’s plead in the Blueprint for Negro Writing could be very well summarized in one of the famous words from Thomas Kempis, â€Å"Be not angry that you cannot make others as you wish them to be, since you cannot make yourself as you wish to be.† In this popular essay, Richard Wright denounced the Negro writers as he perceived them to be merely begging for the sympathy of the bourgeoisie instead of striving to present a lifeRead MoreThe Condemnation Of Blackness By Kahlil Gibran Muhammad1435 Words   |  6 Pagesto write about â€Å"The Negro Problem† was Nathaniel Southgate Shaler, a Harvard scientist, who stated that the race problem in America was worse than any of the other problems being faced by other countries. This was the beginning of science being used to justify racism, discrimination and bias towards African Americans. â€Å"Unlike in ‘our own race inheritance,’ black brains stopped developing sooner, leaving ‘the negroe s’ with an animal nature unaltered by the ‘fruits of civilization.’†1 This to ShalerRead MoreLangston Hughes s Poem, Negro Speaks Of Rivers964 Words   |  4 PagesIn Langston Hughes’ inspirational poem, â€Å"Negro Speaks of Rivers,† he expresses, â€Å"My soul has grown as deep like the rivers,† (lines 4 and 13), describing how his encounters with racial intolerance have made him stronger as a person in both spiritual and emotional ways; rather than to just step down and submit to the cruelty of racism. The quote could also be interpreted as a sign of perseverance and hope for people who have experienced not only racial injustice, but other forms of degradation inRead MoreEnglishmen and Colonization in the Seventeenth Century Essay882 Words   |  4 Pagessettlement in the foreign land. They were also able to keep their own laws and language. At Kormantin in 1631 Englishmen had their first settlement in Africa. According to Jordan, it was the meeting of Englishmen and African people outside the concept of Negro as a slave. â€Å"Rather, Englishmen met Negroes merely as another sort of men.† A first impression of Englishmen was the difference of those natives. Negroes does not look similar to those visitors. They were non-Christians. Their living style was alsoRead MoreThe Roaring 20s Dbq Essay examples1523 Words   |  7 Pagesnational advertisers fix the surface of his life, fix what he believed to be his individuality These standard advertised wares-toothpastes, socks, tires, cameras, instantaneous hot-water-heaters--were his symbols and proofs of excellence; at first the signs, then the substitutes, for joy and passion and wisdom. Document B Source: The Bridge by Joseph Stella, 1922 [pic] Document C Source: The World Most Famous Trial: Tennessee Evolution Case, 1925 Mr. Darrow: Do you claim that everythingRead MoreThe 1920s Dbq1644 Words   |  7 Pagesadvertisers fix the surface of his life, fix what he believed to be his individuality. These standard advertised wares—toothpastes, socks, tires, cameras, and instantaneous hot water heaters—were his symbols and proofs of excellence; at first the signs, then the substitutes, for joy and passion and wisdom. Source: Sinclair Lewis, Babbitt, 1922 Document B [pic] Source: Georgia O’Keefe, The Radiator Building at Night (NYC) , 1927 (painting) Source C [pic] Source: Ethel Walker, singer andRead MorePan Africanism1731 Words   |  7 Pagescultural, spiritual, artistic, scientific and philosophical legacies of Africans from past times to the present. Pan Africanism as an ethical system, traces its origins from ancient times, and promotes values that are the product of the African civilization and struggles against slavery, racism, colonialism, and neo-colonialism. Pan-Africanism is usually seen as a product of the European slave trade, rather than as something arising in the continent of Africa itself.   George Shepperson describedRead MoreCauses Of Social Darwinism1412 Words   |  6 Pagesphenomenon as Natural Selection. Not only did Darwin’s new, forward thinking, outlook on the evolution of life change scientific perspective across the world, but it also changed how people viewed themselves, global social conditions, religion and civilization altogether. This is an idea that was so brilliant and ahead of its time that it is still used in modern scientific theory. When applied from a scientific perspective, it provides answers to many questions that humans have been asking about theRead MoreEssay about THE DESTRUCTIVE EFFECTS OF RACISM ON BIGGER THOMAS1503 Words   |  7 Pagesconsidered one of the great contributors. Truly one of his books which highlights the black’s view of American society has to be Native Son. In Native Son, Richard Wright creates the characterization of â€Å"native sons† who are products of American civilization. From his own life experience, he portrays in Bigger Thomas a combination of character traits that illustrate persons who have lost meaning in their lives. Bigger Thomas represents the black man’s condition and his revolt against the injustices

Non-Violence Free Essays

string(55) " by God to break the laws of man when they are unjust\." With the simultaneous proliferation of technology and global-poltical danger in the modern world, strategies for countering both political oppression, and the outbreak of political violence and war are urgently needed.   Although the century which has recently slipped away — the Twentieth Century — may be remembered as â€Å"the bloodiest in history† (Martin 625), with hundreds of millions of people killed in wars and with weapons of mass destruction being â€Å"invented, built, deployed and further refined† (Martin 625) during the same century when state-sponsored genocide and terrorism became commonly known quantities. Against this backdrop of chaos, war, and an increasingly dangerous technological landscape, the philosophy of non-violence, or passive resistance, gained   an historical currency which is still unmatched. We will write a custom essay sample on Non-Violence or any similar topic only for you Order Now The activities of important leaders like Gandhi, King, and Mandela revealed the truly earth-changing, paradigm shifting   potential of non-violence resistance as a method for seizing social initiative and political power. Because of the actions of these three important leaders. plus a host of other lesser-known figures, and the action of millions of ordinary activists, â€Å"it can be argued that the rise of nonviolent action was one of the most important developments of the century†Ã‚   (Martin 625), and one which has tremendous potential for application in today’s difficult and complex political world. While it is true enough that Gandhi, King, and Mandela over similar models of non-violent leadership and that key tenants of what might be termed a â€Å"universal† sense of non-violence pervade each leaders’ philosophies, distinct differences are also recognizable   when a comparison of the three leaders’ ideas, activities, and accomplishments is carried out. Such a study of similarities and differences in the philosophies and actions of these important leaders is crucial to understanding how the philosophy of non-violence may be applied in modern times as an antidote to the dangerous and oppressive climate that threatens much of the world. As noted, â€Å"Nonviolent action — including methods such as rallies, strikes, boycotts and sit-ins — has become increasingly important in the past century as a method for waging conflict and promoting social change† (Martin 625) and due to the urgent pressure caused by modern political and social chal lenges such as terrorism, global warming, the protection of human rights and religious freedom, adapting past approaches of non-violent action to present-day challenges may be beneficial. Non-violent activism may, in fact, help bring about important social changes: â€Å"Some areas for future expansion of the role of nonviolent action include replacing military defence, technological design, challenging capitalism, bureaucratic politics, information struggles and interpersonal behaviour† (Martin 625); the suggestion of non-violence as an all-pervading philosophy applicable throughout the full strata of political and social issues may sound grandiose, but as we will see, this idea is actually a core-concept for the three leaders in our study. In this regard, non-violent philosophy takes it roots not in social, political or philosophical idea, but in spiritual convictions or even, spiritual revelation. An abstraction of  Ã‚   â€Å"nonviolence principles, building on the core dynamic of political jiu-jitsu in contexts where the opponent does not use physical force† (Martin 625) may be the best way to intuitively understand that non-violence does not indicate non-action of total passivity in the face of aggression. Such a distinction is difficult to pin down, but it is a crucial part of activism, manifest in the breaking of â€Å"unjust† laws, and passive resistant behaviors which, if not violent, certainly imply action by the participants. In order to shed light on some of the more challenging aspects of non-violent activism, such as the spiritual aspect, as well as investigate the potential application of non-violent philosophy in modern times, the following brief examination of non-violent philosophy according to each leader: Gandhi, King, and Mandela, will attempt to sketch a general idea of the similarities and differences of each leader’s approach and attempt to discover if any type of universal vision of non-violent philosophy can be discovered. For Gandhi, non-violence arises out of an organic human impulse or † basic law of our being† (Gandhi, and Merton 23); such a conviction, foe Gandhi, is based not in genetic or biological assumptions or evidence or in logistical philosophical reasoning, but in spiritual ideas. For Gandhi, â€Å"Ahimsa (non-violence)†Ã‚   (Gandhi, and Merton 23) is the opposite of   â€Å"himsa (violence)†Ã‚   (Gandhi, and Merton 23), and the attributes of each energy are just as distinct. While Ahimsa â€Å"can be used as the most effective principle for social action, since it is in deep accord with the truth of man’s nature and corresponds to his innate desire for peace, justice, order, freedom, and personal dignity† (Gandhi, and Merton 23), its opposite energy, himsa, â€Å"degrades and corrupts man† (Gandhi, and Merton 23); therefore to bring himsa energy against himsa energy would be to fight fire with fire. By contrast, the application of ahimsa or non-violent energy to the problem of himsa energy â€Å"heals and restores man’s nature, while giving him a means to restore social order and justice† (Gandhi, and Merton 23). The important thing to remember here is that, for Gandhi, ahimsa and himsa energies are not metaphorical reflections or abstract concepts, they are living, spiritual realities.   Although the capacity for ahimsa resides in each person, modern society has left humanity with a much more desperate and disordered reliance on himsa energy. For Gandhi such an alienation of man’s true capacities has resulted in a culture where â€Å"violence seems to be the very foundation of social order and is â€Å"enthroned as if it were an eternal law,† so that man is called upon by society to reject love† (Gandhi, and Merton 43) and instead embrace a social reality which is enforced by violence or by the threat of violence. To meet this himsa-driven society with ahimsa energy adn non-violence requires supreme courage on behalf of the activist. This extraordinary courage, according to Gandhi, is derived from God: This courage demands nothing short of the ability to face death with complete fearlessness and to suffer without retaliation. Such a program is meaningless and impossible, Gandhi thinks, without belief in God. The implication in Gandhi’s ideas is that the activist or the â€Å"Satyagrahi† is enabled, in fact: bound, by God to break the laws of man when they are unjust. You read "Non-Violence" in category "Essay examples" The decision as to how it is determined that a law is unjust is murky and unclear, as we will see: this same ambiguity marks both King and Mandela’s own approach to non-violent activism. The historical truth is that Gandhi made clear that each â€Å"Satyagrahi was bound to resist all those laws which he considered to be unjust and which were not of a criminal character, in order to bend the Government to the will of the people† (Gandhi 21) and it is this kind of â€Å"twisting† which comprises the active aspect of non-violent activism. The expression of non-violent activism by King relied as much on spiritual conviction as that of Gandhi. This conviction brought about a similar adherence to   the concept of breaking â€Å"unjust† laws as a method of civil disobedience. King, like Gandhi, found justification for the breaking of social laws by the invocation of Divine Power. The result was that King experienced some difficulty in making his racial and social activism truly universal, although such a desire to do so formed an underlying precept of his overall strategy for social and political change. In a rather unique twist of philosophy, King opted to not only resist unjust laws non-violently, but tor each out to his so-called opponents: white racists with language of reconciliation, good-will, and fellowship. King’s invocations of â€Å"the good to be achieved† (Wolf, and Rosen) were powerful   counterparts to his criticisms of the social conditions he sought to transform. Since King’s goal was to â€Å"to bring the Negro into the mainstream of American life as quickly as possible† (Wolf, and Rosen) his reliance on civil disobedience and the breaking of unjust laws by Divine justification, like Gandhi’s, requires a deeper examination. Such revelation is possible due to King’s extensive writings; in particular his â€Å"Letter From a Birmingham Jail† a famous document where he addresses the concern of his fellow clergymen regarding the breaking of laws by civil activists. The letter repeatedly appeals to a shared sense of religion; King also cites Biblical examples to bolster his argument.  Ã‚   Responding to the criticism that his actions and the actions of his followers, even though non-violent in practice, ultimately resulted in violence on the behalf of the white Southerners who beat and jailed the protestor (and sometimes lynched or otherwise killed African Americans), King compared the fight for civil rights wi th the fight of Jesus to spread the gospel. King’s appeal via religion and spirituality was based in a desire for unity and understanding. While he denied accusations of extremity or of inciting violence, he admitted that the impulse for civil rights was, by his reckoning, the will   of God.   Ã‚   King advises that the will of all people is toward freedom and equality.   â€Å"Oppressed people cannot remain oppressed forever. The yearning for freedom eventually manifests itself, and that is what has happened to the American Negro.† (King) By forwarding the notion that civil rights are an inevitable outgrowth of both God’s will and the flow of history, King is, in effect, offering a justification for his tactics and philosophies regarding civil rights.The justification for the elements of passive resistance which had led to violent confrontation is also based in King’s ideas of justice. King’s idea is that God’s law is the highest law and that man’s laws may be broken when they obviously disagree with or even insult God’s law. With the belief that God’s Law is the highest law and that history shows that all people will struggle for freedom and liberty, and by appealing to the rational sense of justice and the emotional and spiritual senses of brotherhood and love, King attains justification for his actions but does not seek to evade or subvert laws outright. Unlike King, Mandela called for deliberate confrontation with the forces of apartheid which apposed his view of liberation and freedom. Although he repeatedly expressed his opinion that he was not, in fact, a racist himself, Mandela’s rhetoric unlike King and Gandhi’s, â€Å"was more polarizing† (Wolf, and Rosen); for example, Mandela never attempted â€Å"to appeal to whites† and he sought by confrontational rhetoric coupled with non-violent activism to † through greater polarization to galvanize the situation to crisis levels, thereby compelling action by the international community† (Wolf, and Rosen) which in itself presents a divergence in thought from Gandhi and King both of whom sough reconciliation with their enemies. However, rhetoric was simply another tool in Mandela’s non-violent philosophical approach. When, at key moments, he might have called for violence, in actuality, he strove for non-violent change. he might have â€Å"easily have called for a violent overthrow of the South African government upon his release after 27 years in prison† (Pierce 1) but rather than do so, he advocated non-violent resistance. The idea of appealing to the world community adds another dimension to the non-violent approach of activism. For Mandela, â€Å"In this scenario, â€Å"the international community† becomes subrogated to the role of â€Å"broader constituency† that Mandela evoked indirectly†Ã‚   (Wolf, and Rosen) but whose support and intervention proved crucial to his success. Because of his sometimes volatile rhetoric, Mandela took special care to â€Å"emphasize his desire for reconciliation across the divide of colour† and repeatedly â€Å"pledged himself an ew to work for a multiracial society in which all would have a secure place† (Pierce 175). Contemporary Impact of Non-Violent Strategies Despite the contributions of great thinkers and activists like those examined in the preceding, brief discussion, the fact is contemporary society seems no less preoccupied with violence than ever before. By examining the media one has the distinct impression that in the world of media and media-related technology, a great deal of concern has been expressed by both everyday observers and specialists in social-psychology over the possible negative impacts that media, and in particular media portrayals of violence, may have upon small children and adolescent children. One of the most complex facets of the issue is the still-unknown impact that new technologies such as 24 hour a day cable programming, widespread Internet access, and the â€Å"digital age† in general will have on the generation of young people who are presently the first to be so overwhelmed by such widespread media and media technologies. An immersive and nearly all-pervading sense of media exists in modern homes that, in fact, the presence of media can be said to form a basis of â€Å"reality† for many people. It is this exact kind of blurred distinction between perceived reality (based on media models and information) and reality (those aspects of life which stand apart from media and media-based models).   The distinction between media-reality and reality is not always clear, particularly to small children and adolescent children: â€Å"The boundaries between reality and unreality are especially permeable for small children. They are unable, through at least the age of three or four, to distinguish fact from fantasy. Even older children rarely manage to keep â€Å"real life† and vicarious experience in watertight compartments† (Bok 1999, 38) as we will see in the following discussion. The main impact repeated viewings of media violence seems to exert over small children and adolescents is the conflation of media-violence with organic psychological processes, many of which exist at such a deep, primitive psychological level in humans that manipulation of these emotions, and psychological dispositions remains, for the most part, beyond the conscious perception of the viewer. In conclusion, although the idea of media-responsibility regarding the impact of violent programming on children and young adults is often cited by critics as a form of censorship, ample scientific evidence and research exists to establish media-violence as a certain source of negative influence on young people. The fact of the matter remains despite the right of free speech that media-reality and actual reality are non-distinct at some deep, organic level in human psychology: † weeks earlier the Los Angeles police officers whose roadside beating of motorist Rodney King had been shown on TV screens the world over had been acquitted by an all-white jury[†¦]In that crisis, the boundaries between movies and reality blurred, not only for the public but also for Hollywood producers, directors, and actors who were seeing smoke rising beneath their hillside residences and hearing sirens echo up and down the canyons,† (Bok 1999, 36); with such a confusing and agitating impact of adult professionals, what can we expect when we expose our children to the same cultural ambiguities through media? If non-violent philosophy according to Gandhi, king, and Mandela is correct then violence is not   a norm in human society, but a constructed evil. If, as the proponents of non-violent philosophy suggest, â€Å"non-violent settlement of conflict is the human norm as we well know from daily experience. We are not programmed in some genetic way to violence† (Kent) than a radical re-visioning of our self-identity and self-image as human beings must take place not only in our media and in our educational facilities, but in our individual psyches as well. The applications of non-violent strategies in contemporary culture can be thought of as being as unknown as the implications of deep-space travel because even though the contributions of such historical leaders as Gandhi, King, and Mandela reveals the tremendous power of non-violent activism, the full impact of the philosophy as articulated by these men has far-reaching cultural, global-poltical, and spiritual implications which surpass anything which has yet occurred in history.   In other words, the â€Å"pioneers† of the â€Å"modern† incarnation of non-violent strategy which we have examined: Gandhi, King, and Mandela represent not the totality of what the non-violent philosophy can or wants to attain, but the mere beginning of a global transformation which is rooted not inly in the basic moral nature of humanity, but in humanity’s spiritual destiny and responsibility. Certainly individual leaders and activists continue to utilize the non-violent approach to attain important results in their areas of influence. Modern technology can also help individual activists to promote change by spreading honest information regarding the repercussions of violence and the militarization of political issues. One recent example is when â€Å"a 1991 massacre in the East Timorese capital Dill was recorded on videotape and subsequently broadcast worldwide, this generated enormous support for the resistance† (Martin 625); such applications of technology by individuals represent one small but important aspect of the many avenues of potential non-violent methods of change. Other methods include educational strategies based in the ideas forwarded by Gandhi, King, and Mandela. The recognition of the historical impact of the immensely influential strategies of non-violent change and civil disobedience will also help to inform and empower individuals who, in turn, may adopt some of the strategies and ideas reflected upon in the above discussion to help bring about social and political change through non-violent means. Conclusion The examination of three important world-leaders who based their activism in non-violent philosophy reveals certain universal traits among the different incarnations of non-violent activism. Among these universal traits is a belief in the breaking of â€Å"unjust† laws for the purpose of bringing about social and political change. This belief is often, if not always, accompanied by an ambiguous but firmly articulated that such a braking of laws is based in Divine Will. Another core belief seems to be that non-violence rather than violence is, in fact, more in keeping with humanity’s organic nature. This idea often results in a corresponding belief that the violence evident in human society is the result of a kind of perversion of humanity’s natural attributes into an unnatural and unhealthy state. Against this backdrop, it is very difficult if not impossible to envision the philosophies of non-violent activism as we know them today as anything short of a religious and spiritual philosophy with extremely pragmatic roots in social and political activism. Not only is the spiritual aspect of non-violent philosophy seemingly universal in the three historical figures studied in this short discussion, but the attributes of spirituality embraced by non-violent activists are, in themselves, of great and abiding interest to any observer. A discussion of this aspect alone would probably reveal that the philosophy of non-violence has existed as a spiritual conviction at various times in various cultures throughout the entire history of humanity. Works Cited Barker, Martin and Julian Petley, eds. 2001. Ill Effects: The Media/Violence Debate. New York:   Ã‚  Ã‚  Ã‚  Ã‚   Routledge. Bok, Sissela. 1999. Mayhem Violence as Public Entertainment. Reading, MA: Perseus Books. Gandhi, M. K. Non-Violent Resistance (Satyagraha). New York: Schocken Books, 1961. Gandhi, Mahatma, and Thomas Merton. Gandhi on Non-Violence. New York: New Directions   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Pub, 1965. Kent, Bruce. â€Å"Non-Violence: The History of a Dangerous Idea.† History Today Feb. 2007: 62+. Mandela, Tambo, and the African National Congress The Struggle against Apartheid, 1948-   1990. Ed. Sheridan Johns and R. Hunt Davis. New York: Oxford University Press, 1991. Martin, Brian. â€Å"Nonviolent Futures.† Futures 33.7 (2001): 625. Pierce, Victoria. â€Å"A Tribute to Dr. King Civil Rights Leader’s Legacy of Non- Violence Is Alive   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   around the World.† Daily Herald (Arlington Heights, IL) 29 Sept. 2006: 1. Wolf, Charles, and Brian Rosen. â€Å"Public Diplomacy: Lessons from King and Mandela.† Policy   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Review (2005): 63+. How to cite Non-Violence, Essay examples Non-Violence Free Essays With the simultaneous proliferation of technology and global-poltical danger in the modern world, strategies for countering both political oppression, and the outbreak of political violence and war are urgently needed.   Although the century which has recently slipped away — the Twentieth Century — may be remembered as â€Å"the bloodiest in history† (Martin 625), with hundreds of millions of people killed in wars and with weapons of mass destruction being â€Å"invented, built, deployed and further refined† (Martin 625) during the same century when state-sponsored genocide and terrorism became commonly known quantities. Against this backdrop of chaos, war, and an increasingly dangerous technological landscape, the philosophy of non-violence, or passive resistance, gained   an historical currency which is still unmatched. We will write a custom essay sample on Non-Violence or any similar topic only for you Order Now The activities of important leaders like Gandhi, King, and Mandela revealed the truly earth-changing, paradigm shifting   potential of non-violence resistance as a method for seizing social initiative and political power. Because of the actions of these three important leaders. plus a host of other lesser-known figures, and the action of millions of ordinary activists, â€Å"it can be argued that the rise of nonviolent action was one of the most important developments of the century†Ã‚   (Martin 625), and one which has tremendous potential for application in today’s difficult and complex political world. While it is true enough that Gandhi, King, and Mandela over similar models of non-violent leadership and that key tenants of what might be termed a â€Å"universal† sense of non-violence pervade each leaders’ philosophies, distinct differences are also recognizable   when a comparison of the three leaders’ ideas, activities, and accomplishments is carried out. Such a study of similarities and differences in the philosophies and actions of these important leaders is crucial to understanding how the philosophy of non-violence may be applied in modern times as an antidote to the dangerous and oppressive climate that threatens much of the world. As noted, â€Å"Nonviolent action — including methods such as rallies, strikes, boycotts and sit-ins — has become increasingly important in the past century as a method for waging conflict and promoting social change† (Martin 625) and due to the urgent pressure caused by modern political and social challenges such as terrorism, global warming, the protection of human rights and religious freedom, adapting past approaches of non-violent action to present-day challenges may be beneficial. Non-violent activism may, in fact, help bring about important social changes: â€Å"Some areas for future expansion of the role of nonviolent action include replacing military defence, technological design, challenging capitalism, bureaucratic politics, information struggles and interpersonal behaviour† (Martin 625); the suggestion of non-violence as an all-pervading philosophy applicable throughout the full strata of political and social issues may sound grandiose, but as we will see, this idea is actually a core-concept for the three leaders in our study. In this regard, non-violent philosophy takes it roots not in social, political or philosophical idea, but in spiritual convictions or even, spiritual revelation. An abstraction of  Ã‚   â€Å"nonviolence principles, building on the core dynamic of political jiu-jitsu in contexts where the opponent does not use physical force† (Martin 625) may be the best way to intuitively understand that non-violence does not indicate non-action of total passivity in the face of aggression. Such a distinction is difficult to pin down, but it is a crucial part of activism, manifest in the breaking of â€Å"unjust† laws, and passive resistant behaviors which, if not violent, certainly imply action by the participants. In order to shed light on some of the more challenging aspects of non-violent activism, such as the spiritual aspect, as well as investigate the potential application of non-violent philosophy in modern times, the following brief examination of non-violent philosophy according to each leader: Gandhi, King, and Mandela, will attempt to sketch a general idea of the similarities and differences of each leader’s approach and attempt to discover if any type of universal vision of non-violent philosophy can be discovered. GANDHI For Gandhi, non-violence arises out of an organic human impulse or † basic law of our being† (Gandhi, and Merton 23); such a conviction, foe Gandhi, is based not in genetic or biological assumptions or evidence or in logistical philosophical reasoning, but in spiritual ideas. For Gandhi, â€Å"Ahimsa (non-violence)†Ã‚   (Gandhi, and Merton 23) is the opposite of   â€Å"himsa (violence)†Ã‚   (Gandhi, and Merton 23), and the attributes of each energy are just as distinct. While Ahimsa â€Å"can be used as the most effective principle for social action, since it is in deep accord with the truth of man’s nature and corresponds to his innate desire for peace, justice, order, freedom, and personal dignity† (Gandhi, and Merton 23), its opposite energy, himsa, â€Å"degrades and corrupts man† (Gandhi, and Merton 23); therefore to bring himsa energy against himsa energy would be to fight fire with fire. By contrast, the application of ahimsa or non-violent energy to the problem of himsa energy â€Å"heals and restores man’s nature, while giving him a means to restore social order and justice† (Gandhi, and Merton 23). The important thing to remember here is that, for Gandhi, ahimsa and himsa energies are not metaphorical reflections or abstract concepts, they are living, spiritual realities.   Although the capacity for ahimsa resides in each person, modern society has left humanity with a much more desperate and disordered reliance on himsa energy. For Gandhi such an alienation of man’s true capacities has resulted in a culture where â€Å"violence seems to be the very foundation of social order and is â€Å"enthroned as if it were an eternal law,† so that man is called upon by society to reject love† (Gandhi, and Merton 43) and instead embrace a social reality which is enforced by violence or by the threat of violence. To meet this himsa-driven society with ahimsa energy adn non-violence requires supreme courage on behalf of the activist. This extraordinary courage, according to Gandhi, is derived from God: This courage demands nothing short of the ability to face death with complete   Ã‚   fearlessness and to suffer without retaliation. Such a program is meaningless and   Ã‚  Ã‚  Ã‚  Ã‚   impossible, Gandhi thinks, without belief in God.  (Gandhi, and Merton 43) The implication in Gandhi’s ideas is that the activist or the â€Å"Satyagrahi† is enabled, in fact: bound, by God to break the laws of man when they are unjust. The decision as to how it is determined that a law is unjust is murky and unclear, as we will see: this same ambiguity marks both King and Mandela’s own approach to non-violent activism. The historical truth is that Gandhi made clear that each â€Å"Satyagrahi was bound to resist all those laws which he considered to be unjust and which were not of a criminal character, in order to bend the Government to the will of the people† (Gandhi 21) and it is this kind of â€Å"twisting† which comprises the active aspect of non-violent activism. KING The expression of non-violent activism by King relied as much on spiritual conviction as that of Gandhi. This conviction brought about a similar adherence to   the concept of breaking â€Å"unjust† laws as a method of civil disobedience. King, like Gandhi, found justification for the breaking of social laws by the invocation of Divine Power. The result was that King experienced some difficulty in making his racial and social activism truly universal, although such a desire to do so formed an underlying precept of his overall strategy for social and political change. In a rather unique twist of philosophy, King opted to not only resist unjust laws non-violently, but tor each out to his so-called opponents: white racists with language of reconciliation, good-will, and fellowship. King’s invocations of â€Å"the good to be achieved† (Wolf, and Rosen) were powerful   counterparts to his criticisms of the social conditions he sought to transform. Since King’s goal was to â€Å"to bring the Negro into the mainstream of American life as quickly as possible† (Wolf, and Rosen) his reliance on civil disobedience and the breaking of unjust laws by Divine justification, like Gandhi’s, requires a deeper examination. Such revelation is possible due to King’s extensive writings; in particular his â€Å"Letter From a Birmingham Jail† a famous document where he addresses the concern of his fellow clergymen regarding the breaking of laws by civil activists. The letter repeatedly appeals to a shared sense of religion; King also cites Biblical examples to bolster his argument.  Ã‚   Responding to the criticism that his actions and the actions of his followers, even though non-violent in practice, ultimately resulted in violence on the behalf of the white Southerners who beat and jailed the protestor (and sometimes lynched or otherwise killed African Americans), King compared the fight for civil rights with the fight of Jesus to spread the gospel. King’s appeal via religion and spirituality was based in a desire for unity and understanding. While he denied accusations of extremity or of inciting violence, he admitted that the impulse for civil rights was, by his reckoning, the will   of God.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   King advises that the will of all people is toward freedom and equality.   â€Å"Oppressed people cannot remain oppressed forever. The yearning for freedom eventually manifests itself, and that is what has happened to the American Negro.† (King) By forwarding the notion that civil rights are an inevitable outgrowth of both God’s will and the flow of history, King is, in effect, offering a justification for his tactics and philosophies regarding civil rights.The justification for the elements of passive resistance which had led to violent confrontation is also based in King’s ideas of justice. King’s idea is that God’s law is the highest law and that man’s laws may be broken when they obviously disagree with or even insult God’s law. With the belief that God’s Law is the highest law and that history shows that all people will struggle for freedom and liberty, and by appealing to the rational sense of justice and the emotional and spiritual senses of brotherhood and love, King attains justification for his actions but does not seek to evade or subvert laws outright. MANDELA Unlike King, Mandela called for deliberate confrontation with the forces of apartheid which apposed his view of liberation and freedom. Although he repeatedly expressed his opinion that he was not, in fact, a racist himself, Mandela’s rhetoric unlike King and Gandhi’s, â€Å"was more polarizing† (Wolf, and Rosen); for example, Mandela never attempted â€Å"to appeal to whites† and he sought by confrontational rhetoric coupled with non-violent activism to † through greater polarization to galvanize the situation to crisis levels, thereby compelling action by the international community† (Wolf, and Rosen) which in itself presents a divergence in thought from Gandhi and King both of whom sough reconciliation with their enemies. However, rhetoric was simply another tool in Mandela’s non-violent philosophical approach. When, at key moments, he might have called for violence, in actuality, he strove for non-violent change. he might have â€Å"easily have called for a violent overthrow of the South African government upon his release after 27 years in prison† (Pierce 1) but rather than do so, he advocated non-violent resistance. The idea of appealing to the world community adds another dimension to the non-violent approach of activism. For Mandela, â€Å"In this scenario, â€Å"the international community† becomes subrogated to the role of â€Å"broader constituency† that Mandela evoked indirectly†Ã‚   (Wolf, and Rosen) but whose support and intervention proved crucial to his success. Because of his sometimes volatile rhetoric, Mandela took special care to â€Å"emphasize his desire for reconciliation across the divide of colour† and repeatedly â€Å"pledged himself anew to work for a multiracial society in which all would have a secure place† (Pierce 175). Contemporary Impact of Non-Violent Strategies Despite the contributions of great thinkers and activists like those examined in the preceding, brief discussion, the fact is contemporary society seems no less preoccupied with violence than ever before. By examining the media one has the distinct impression that in the world of media and media-related technology, a great deal of concern has been expressed by both everyday observers and specialists in social-psychology over the possible negative impacts that media, and in particular media portrayals of violence, may have upon small children and adolescent children. One of the most complex facets of the issue is the still-unknown impact that new technologies such as 24 hour a day cable programming, widespread Internet access, and the â€Å"digital age† in general will have on the generation of young people who are presently the first to be so overwhelmed by such widespread media and media technologies. An immersive and nearly all-pervading sense of media exists in modern homes that, in fact, the presence of media can be said to form a basis of â€Å"reality† for many people. It is this exact kind of blurred distinction between perceived reality (based on media models and information) and reality (those aspects of life which stand apart from media and media-based models). The distinction between media-reality and reality is not always clear, particularly to small children and adolescent children: â€Å"The boundaries between reality and unreality are especially permeable for small children. They are unable, through at least the age of three or four, to distinguish fact from fantasy. Even older children rarely manage to keep â€Å"real life† and vicarious experience in watertight compartments† (Bok 1999, 38) as we will see in the following discussion. The main impact repeated viewings of media violence seems to exert over small children and adolescents is the conflation of media-violence with organic psychological processes, many of which exist at such a deep, primitive psychological level in humans that manipulation of these emotions, and psychological dispositions remains, for the most part, beyond the conscious perception of the viewer. In conclusion, although the idea of media-responsibility regarding the impact of violent programming on children and young adults is often cited by critics as a form of censorship, ample scientific evidence and research exists to establish media-violence as a certain source of negative influence on young people. The fact of the matter remains despite the right of free speech that media-reality and actual reality are non-distinct at some deep, organic level in human psychology: † weeks earlier the Los Angeles police officers whose roadside beating of motorist Rodney King had been shown on TV screens the world over had been acquitted by an all-white jury[†¦]In that crisis, the boundaries between movies and reality blurred, not only for the public but also for Hollywood producers, directors, and actors who were seeing smoke rising beneath their hillside residences and hearing sirens echo up and down the canyons,† (Bok 1999, 36); with such a confusing and agitating impact of adult professionals, what can we expect when we expose our children to the same cultural ambiguities through media? If non-violent philosophy according to Gandhi, king, and Mandela is correct then violence is not   a norm in human society, but a constructed evil. If, as the proponents of non-violent philosophy suggest, â€Å"non-violent settlement of conflict is the human norm as we well know from daily experience. We are not programmed in some genetic way to violence† (Kent) than a radical re-visioning of our self-identity and self-image as human beings must take place not only in our media and in our educational facilities, but in our individual psyches as well. The applications of non-violent strategies in contemporary culture can be thought of as being as unknown as the implications of deep-space travel because even though the contributions of such historical leaders as Gandhi, King, and Mandela reveals the tremendous power of non-violent activism, the full impact of the philosophy as articulated by these men has far-reaching cultural, global-poltical, and spiritual implications which surpass anything which has yet occurred in history. In other words, the â€Å"pioneers† of the â€Å"modern† incarnation of non-violent strategy which we have examined: Gandhi, King, and Mandela represent not the totality of what the non-violent philosophy can or wants to attain, but the mere beginning of a global transformation which is rooted not inly in the basic moral nature of humanity, but in humanity’s spiritual destiny and responsibility. Certainly individual leaders and activists continue to utilize the non-violent approach to attain important results in their areas of influence. Modern technology can also help individual activists to promote change by spreading honest information regarding the repercussions of violence and the militarization of political issues. One recent example is when â€Å"a 1991 massacre in the East Timorese capital Dill was recorded on videotape and subsequently broadcast worldwide, this generated enormous support for the resistance† (Martin 625); such applications of technology by individuals represent one small but important aspect of the many avenues of potential non-violent methods of change. Other methods include educational strategies based in the ideas forwarded by Gandhi, King, and Mandela. The recognition of the historical impact of the immensely influential strategies of non-violent change and civil disobedience will also help to inform and empower individuals who, in turn, may adopt some of the strategies and ideas reflected upon in the above discussion to help bring about social and political change through non-violent means. Conclusion The examination of three important world-leaders who based their activism in non-violent philosophy reveals certain universal traits among the different incarnations of non-violent activism. Among these universal traits is a belief in the breaking of â€Å"unjust† laws for the purpose of bringing about social and political change. This belief is often, if not always, accompanied by an ambiguous but firmly articulated that such a braking of laws is based in Divine Will. Another core belief seems to be that non-violence rather than violence is, in fact, more in keeping with humanity’s organic nature. This idea often results in a corresponding belief that the violence evident in human society is the result of a kind of perversion of humanity’s natural attributes into an unnatural and unhealthy state. Against this backdrop, it is very difficult if not impossible to envision the philosophies of non-violent activism as we know them today as anything short of a religious and spiritual philosophy with extremely pragmatic roots in social and political activism. Not only is the spiritual aspect of non-violent philosophy seemingly universal in the three historical figures studied in this short discussion, but the attributes of spirituality embraced by non-violent activists are, in themselves, of great and abiding interest to any observer. A discussion of this aspect alone would probably reveal that the philosophy of non-violence has existed as a spiritual conviction at various times in various cultures throughout the entire history of humanity. Works Cited Barker, Martin and Julian Petley, eds. 2001. Ill Effects: The Media/Violence Debate. New York:   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Routledge. Bok, Sissela. 1999. Mayhem Violence as Public Entertainment. Reading, MA: Perseus Books. Gandhi, M. K. Non-Violent Resistance (Satyagraha). New York: Schocken Books, 1961. Gandhi, Mahatma, and Thomas Merton. Gandhi on Non-Violence. New York: New Directions   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Pub, 1965. Kent, Bruce. â€Å"Non-Violence: The History of a Dangerous Idea.† History Today Feb. 2007: 62+. Mandela, Tambo, and the African National Congress The Struggle against Apartheid, 1948-  Ã‚  Ã‚  Ã‚  Ã‚   1990. Ed. Sheridan Johns and R. Hunt Davis. New York: Oxford University Press, 1991. Martin, Brian. â€Å"Nonviolent Futures.† Futures 33.7 (2001): 625. Pierce, Victoria. â€Å"A Tribute to Dr. King Civil Rights Leader’s Legacy of Non- Violence Is Alive   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   around the World.† Daily Herald (Arlington Heights, IL) 29 Sept. 2006: 1. Wolf, Charles, and Brian Rosen. â€Å"Public Diplomacy: Lessons from King and Mandela.† Policy Review (2005): 63+. How to cite Non-Violence, Essay examples

Mark Garden Script

Question: Write a Script on Mark's Garden. Answer: the dark secret asgow, scotland ext.scotland montage of general shots of beautiful scotland city int.marks hospital glasgow, scotland mark, a young man from scotland works as a staff nurse in intensive care unit of a hospital. he loves taking care of the people and that is why he loves his job. he would not quit his job at any circumstance. he was married to a lovely girl named chilly, back in 1998 and they had a great time together. ext. marks garden mark is taking a walk in his garden and spending quality time with family. a voice over rolls in... i am a very happy man with my kids around me. but all the happiness is diminishing because of a deep secret buried inside me. its a chapter that i dont want to read out loud. the truth is i am a gay and i dont belong to this place. i grew up in a strict catholic society that strictly opposes this fact of mine. this ugly truth is killing me inside and i want to share it with my wife so that she can move on in her life. int. marks bedroom mark baby, i want to confess something chilly what is it? mark this is not a place where i belong chilly what are you talking about? i cant understand mark something is killing me inside chilly please tell me for gods sake. mark i am sorry honey... i am gay chilly no mark yes chilly you cheated on me mark i didnt want to hurt you. but this is the truth. chilly you can leave. two weeks later, mark and chilly had a divorce. mark moved into another apartment of one of his friend named jennifer. it was really a very bad time for him. he lost his job and was on the verge of becoming a bankrupt. one night he picked up a book on career options and found an advertisement in the nursing job section that read urgently required nursing staff in the middle east. both jennifer and mark applied for the job. few weeks later mark received a phone call. int. jennifers apartment phone call am i speaking to mark? mark yes, speaking. phone call congratulations sir, both you and your friend has been shortlisted for the job. you can join us in our hospital in riyadh. mark thank you very much. can both of us stay together? phone call yes. mark that would be great, thanks. phone call we are sending you rest of the details in your mail. please go through it. mark ya sure, thanks. bye. both mark and jennifer are very excited. while packing the bags, mark reads the contract paper which says that riyadh is a country that follows strict islamic rules, alcohol and homosexuality are crimes and people found guilty can be punished to death. these lines left him in a state of shock. he thought of prohibiting sex. nothing was left for him in this city and so he has to take this stern decision. cut to riyadh airport ext. riyadh airport both landed at the riyadh airport. a guy comes to receive them and opens the door of his car for jennifer. driver madam, please. i wanted to sit with jennifer but the driver prevented me from doing that. driver sir, you are not allowed to sit on the back side. come and sit with me. mark but whats wrong with that? driver rules are rules. you are not even allowed to talk inside a car. it was again a shock for both of them but they found no alternative to this problem. after driving for a few hours, they stopped in front of a building. driver madam, you are going to stay in this building. mark but they told us that we can stay together. how can you do this? driver i am doing my job, sir. he asked me to sit inside the car and drove me to a lonely apartment. int. marks apartment mark was once again left shocked. there were cockroaches everywhere inside the apartment. it was the worst place to live in. int. marks apartment next morning, he wakes up excited as well as tensed and leaves for his office. int. marks hospital he enters into a hall and reports to the assistant director of nursing who reads out the dos and donts while dealing with saudi patients.. nurse first of all, you are not allowed to touch any patients beardand most importantly, you are not allowed to see the faces of the female patients during their treatment. the whole hospital is under cctv coverage and if you break any rule, you will be in great trouble. thank you for your attention. int. marks hospital intensive care department two days after joining, he works in the intensive care department and a male nurse comes and shakes hands with him. male nurse welcome to hell mark was left bewildered. he came to know from another nurse, that he is gay. int. marks apartment he was really worried about his existence in this country, where homosexuality is a crime. his life became really boring because of his daily routine- home to hospital and vice versa. about three weeks later, he got good news. it was about a party. int. party hall people are drinking alcohol with loud arabic music around. one saudi man comes to greet me. saudi man would you like to take some drink? mark who are you? saudi man i am prince. you can enjoy here. it was a real party. people were dancing, taking heroine and merry-making. there were lots of gay people dancing on the floor. mark started dancing with a drink in his hand. a gay person comes in front of him. gay person would you like to dance? mark ok. while dancing, the man holds his hand and the touch arouses an irresistible sensation within mark. he somehow manages to escape from that party but there is a constant question running into his mind that if others can do it then why cant he? he was confused once again. one day he goes to his friends home and while taking a sip of coffee, he takes a book from the shelf which titles virtual protection in saudi arabia. mark can i take this? marks friend o yes. he goes back to his place and starts turning the pages of the book. the book was full of information regarding virtual protection and suddenly an idea of internet surfing strikes in his mind in spite of knowing the fact that the saudi government is monitoring the internet. he was searching for some gay dating site. int. marks room he put the curtains on windows and opens his laptop. following the steps from the book, he types gay dating site in saudi. there were hundreds of results displayed on the screen. mark o my god! a message pops up on the screen would you like to chat? mark types yes and saw a photo on the screen. it was a very handsome gay guy from saudi. he smiles and starts chatting. mark you are good looking. peter would you like to date? mark o yes. when it could be possible? peter today. mark (very nervous but relaxed at the same time) ok. few hours later, theres a knock at the door. mark opens the door. it was peter. peter hey mark mark o my god peter, its you! int. marks bedroom mark immediately closes all the doors. he forgets that homosexuality is a crime in saudi arabia. they make love that night. peter wakes up early the next morning. peter (kisses on marks hand) see you soon mark. marks life was taking a new turn. he starts dating peter regularly. it was love more than lust. he was completely unaware of the danger that awaited him. one day while roaming on the street, peter tries to kiss mark. mark well, what are you doing? people are watching us. peter sorry about that. they start walking again. it was a nice day. int. marks bedroom after reaching home, mark starts reading the book again and finds the golden rule of virtual dating which suggests that the contact information should be deleted from the phone and local numbers should not be used as they can drive you into serious trouble if get caught red-handed by the saudi police. mark sorry peter, i cant continue. peter whats wrong with you? am i not making you happy? mark sorry peter, i love you. mark disconnects the call. he feels sad about it as he was deeply in love with peter. it was christmas with no celebrations. he felt lonely. once again he opens his laptop and switch on to the dating website. this time a picture of a saudi boy abdulla popped up on the screen and the message read would you like to chat? mark where do you belong from? abdulla i belong to saudi but i did my education in uk. mark (after thinking for some time) if it is safe, i would like to meet you. abdulla dont worry about that. abdulla was a local young boy of saudi. next day mark makes arrangements to meet abdulla at the coffee shop. int. coffee shop mark hey, how are you? abdulla (he was wearing a t-shirt and a pair of pants) from how long have you been living here? mark around one year. abdulla great. i want to leave this country and go to the west. this place is hell. int. marks bedroom after finishing the coffee, both of them go to marks place and have sex. after two hours, abdulla goes back to his home. mark starts reading the book again and this time he finds it saying dont get involved with a saudi man. he decides not to date abdulla again. few days later ext. riyadh market mark receives an sms from abdulla which read would you like to come over for coffee tonight? do you have any alcohol? mark replies see you at the place where we met first ext. dark empty street of riyadh: night mark goes to meet abdulla. he takes a short route and feels that someone is following him. he starts running but the man continued following him. he hits mark at the back and gives him a punch. few other men also started following mark and they hit him very badly. mark falls down on the ground. one of them stops him. moral police stop. check his phone. he is gay. you are selling alcohol. he showed the text message to mark. mark its nothing like that. they drags him to the jeep on the corner of the road, puts him inside. many questions started running in marks mind. should i face trial or will i be directly sent to jail? he realises that he is in serious trouble. they take him to the police station and keep him in the lock-up for few hours. then they announce his name and take him to the interrogation room. int. interrogation room: night three men were sitting on the other side of the table. one of them said, officer you are gay and selling alcohol. admit that. mark i am not gay. officer do you think we are fools? mark i dont. one of the officers starts hitting mark and puts one paper with something written in urdu on the table. officer sign here. mark i dont know what is written on the paper. officer you dont have any choice. mark gets scared and signs the paper. after signing, mark is asked to leave for the time being. they take his passport. mark feels happy about the fact that they are not going to kill him. he rushes to his apartment after his release. int. marks room he closes the doors and tries to clear all evidences. he cleanses his laptop and deletes every photograph. he burns all the pages of the book. after this incident, mark suffers a mental shock. he couldnt sleep properly. he thinks of escaping the country. he looked at his contract and found that he will be able to go to his country only if any of his family members falls sick. an idea emerged in his mind. he called up his sister. mark hey, machara i am in serious trouble here. i need your help. machara what has happened mark? tell me what i can do. mark you have to send me a fax that says my mother is seriously ill and she wants me to come home as soon as possible. machara whats the problem? mark please so as i say. i will tell you everything later. machara ll do that. next day int. marks hospital mark receives a fax copy and shows it to the public relationship officer, imran. int. imrans office mark sir, i have to go home. my mother is ill. imran (after checking the fax) no you are not allowed to go back. mark but rule book says that i can leave this country in case of family emergency. imran there is a criminal record against you. i cant allow you. mark please understand. imran i can help you only if you provide me with documents from the police that state you are innocent. mark ok sir. ill do that. mark leaves his office and goes to the police station. int. police station riyadh mark sir i wanted to know if there is any case against me. policeman it will take ten days to check the records. come after ten days. mark ten days? policeman yes, ten days. you may leave. he leaves for his home. int. marks room mark misses his family badly. it was really hard for him to spend ten more days. after ten days, mark wakes up early in the morning, prays to god and leaves for the police station. int. police station mark was perspiring in front of the policeman. mark sir, i wanted to know about my record. there were numerous case files piled up and the policeman was going through those one by one. policeman wait. let me check. mark. ya. after some time, he handed a piece of paper to mark. mark sir i dont understand that. policeman oh there is no record. mark what? no record? policeman yes. no record. you can go back. mark thank you sir. that was the happiest day of his life. he started dancing, called his wife and informed of his homecoming. he goes back to his room, starts packing his bags. he is finally going to leave this country. he booked air tickets and got back his passport. he starts turning the pages of his passport while kissing it.

Managing Capital and Liquidity in Business †MyAssignmenthelp.com

Question: Discuss about the Managing Capital and Liquidity in Business. Answer: Introduction: The core principle of business should be emphasized on how to maximize the profit on one hand and how to run the business in a profitable manner on the other hand. The business practice of including the longevity aspects of the business along with contributing back something to the society at large is known as sustainable business practice. In our class the Triple bottom line was taught to us which helped us gain further understanding about the concept of sustainability in its practical form. The major problems of implementing sustainability are how to measure the sustainability of a business, how to decide on the proper model of sustainability and what practices must be defined as unsustainable. The three principles of triple bottom line include profit, people and planet. Hence in this approach the three fundamental areas of sustainability, economic sustainability, social sustainability and environmental sustainability are covered (Willard, 2012). The people aspect of the triple bottom line covers the social responsibility and the responsibility includes the people related to the business, the employees their family and people of the society as a whole. We have learnt that this helps in making the employees satisfied who work with more productivity and maximizes profit, on the other hand to invest for the people on a larger context which implies the poor, will help the company in gaining good will which is the most valuable intangible asset of the company. The planet asp ect refers to the environment, and most of the big companies invest a large amount of their money designated for corporate social responsibility into environmental causes, preserving the environment around is a must needed activity not only for any business to survive but for the people to live a healthy life. Apart from that the Triple bottom line approach also includes the principle that the lesser resources are extracted by a business from the environment the longer it will survive. The profit aspect of triple bottom line emphasizes upon the contribution of the business in its own financial stability and the stability of its network and peripheral economic entities (Elkington, 2013). It was very enlightening for us to know and understand the triple bottom line approach to sustainability in business. A business runs on capital. Now as we have known traditionally the meaning of capital usually refers to the money that goes behind running a business successfully, but there are various capitals that are needed for successfully and sustainably running a business (De Visscher, 2016). The financial capital is the first form of capital which is needed as it is known to everybody. However, we have learnt in class about other five capitals that are very much needed. As well. Manufactured capital is the second type of capital This is the process and networks through which the raw material is transformed into a valuable product which is then made available to the potential customers through distribution processes. Energy, operational processes and distribution all fall in this category. Intellectual capital is the amount of knowledge and creativity that is preserved in the business organization. This may include all the intangible assets like trademarks, patents, and brand equity (Beattie Smith, 2013). The value of these aspects comes into billions of dollars in large companies. Human capital is the most complicated but necessary capital that is needed to run a business. Employees are said to be the most expensive assets of an organization. Social capital signifies the level of goodwill and good relationship the particular business has in the market it is operating in. Goodwill is the reason many companies are still successful and profitable in spite of their lowering of the quality of product or services. Maintaining a healthy relationship with the stakeholders and rivals is very important for a business to survive. Natural capital is the availability of resources which the business draws from the natural sources. A proper study of the relevance of all these different forms of capital reflect the fact that a business cannot survive in the absence of any of these, this knowledge will help me in taking productive actions that will enhance these capitals in the busines s environment I will work in. The six phases business approaches to sustainability by Dunphy, Greiffiths Benn (2003) describe the following phases- Rejection, Non responsiveness, Compliance, Efficiency, Strategic proactivity and the Sustaining corporation. In the first phase most of the people related are in the position of rejection which then turns into the state of not rejection but non responsiveness. Then the stakeholders turn to reactive minimalists or they start the process of compliance, next the employees are efficient in their endeavors and are industrious, in the next stage there is no need of external push by the managers and the employees are themselves proactive in their endeavors, the last stage is the final stage for the employees when they turn into the transformative futurists. Therefore, it is comprehensible that with time the employees evolve and their participative degree in the business evolves as well (Benn, Edwards Williams, 2014). Dunphy has stated these six phases of evolution in the p erspective of overall business environment of an organization. I have understood that the organizational sustainability depends on the attitude of the employees and their level of reactiveness. There are various companies working extremely well in the field of sustainability and corporate social responsibilities. In the field of stakeholders engagement PepsiCo is the leader, on the other hand, General Electric is way ahead in terms of employee engagement. The best sustainability in Supply chain management has been achieved by Ford Motor Company, and in the field of biodiversity PGE is the most efficient. Johnson and Johnson is very efficient in sustainability in the field of Human rights and in investors rights Starbucks is way ahead of others. I have understood by studying these models and the various examples of the companies that take sustainability as the most important part of their business activity, that immediate profit making must not be the ultimate goal of a business, it should invest in processes and initiatives that will help it run for a long time. Reference: Beattie, V., Smith, S. J. (2013). Value creation and business models: refocusing the intellectual capital debate.The British Accounting Review,45(4), 243-254. Benn, S., Edwards, M., Williams, T. (2014).Organizational change for corporate sustainability. Routledge. De Visscher, F. M. (2016).Financing transitions: Managing capital and liquidity in the family business. Springer. Elkington, J. (2013). Enter the triple bottom line. InThe triple bottom line(pp. 23-38). Routledge. Willard, B. (2012).The new sustainability advantage: seven business case benefits of a triple bottom line. New Society Publishers.