Personal Explorations Paper Essay Example for Free

Personal Explorations Paper Essay Over the course of 7 modules, different personality aspects of mine have been tested and evaluated and have even revealed things about myself that I was not aware of. The surveys and questions that I answered dug deep into decisions and choice I make, how I think and how I feel to reveal certain characteristics about myself, some of which I was aware of and others that I was not. Things such as my expression of sexuality, different levels and aspects of my psychology, my personal reactions to certain social situations, and the way I pursue and value my career were all evaluated by answering questionnaires. In the end a lot was revealed about the way I handle and look at things and even my overall personality. My expression of sexuality was not really a huge surprise to me. My values and my religious beliefs I believe played a huge part of expression of sexuality. I believe that sex is something that was designed by God exclusively for marriage. Although that has not always been what I valued or walked by in my life, it is now my beliefs since I am not married. My intermediate and low scores concerning sexual esteem, sexual depression, and sexual preoccupation didnt surprise me, but I do feel that because of my beliefs and how I now view sex that my responses automatically made it seemed as if I struggled with the sexual esteem, depression and preoccupation which is not the case. I view sex as a temptation that I cannot indulge into until Im married. If I were surprised by anything it would be that my scores were not lower. Positive psychology was another aspect of my personality that I was  questioned and evaluated on. The questions yielded 4 scores, my orientation to pleasure, to engagement, meaning and to victory. My highest score amongst the 4 orientations scores was orientation to meaning. This I feel was very reflective on to how I feel and how I view my life. Meaning embodies all the feelings, hopes, joys and outlooks I have on life, my life and the meaning attached to it. I believe every person is born into this world with a God given purpose. Everyones life has meaning although not everyone during his or her lifetime accept, recognize or fulfill his or her meaning. What I do with my life should be a direct reflection of the love of Jesus within me. All of those things contribute greatly to how I view my life and the meaning attached to it. My lowest score was victory and I believe that is also an accurate depiction of my personality. I am not a person who values or lives to compete with others, be better than others or outdo what others have done or gotten. Doing so, in my eyes, takes away from the meaning of ones life. I see it as the lower the victory score the more the person is in tune with the meaning of their lives. My person reactions to social situations is an area I believe that I have certain seen personal growth and development in for myself. I found myself tested by 2 different questionnaires, The Self, and Friendship and Love. I believe if I would have answered some of these questions earlier this summer my responses would have been a tad different and I would have probably scored a number that reflected how badly I handled and felt in social situations. I was surprised to see myself get a low score on the Friendship and Love assessment because I believed that is one area I have definitely seen myself grow in. I believe gaining confidence in myself allowed me to handle social situation differently then before. I believe that this year has been the year of tremendous personal growth and the development of a stronger and wiser person that I have stepped into an embraced. The way I have handled situations has definitely improved from the way I used to handle and approach things. The assessment on Careers and Work, I saw myself score an 89, which is considered low. I contribute that low score from a lack of wisdom, knowledge and experience. I have been in the Air Force since June 2009, so since then  I have yet to transition back into the civilian world and workforce. My need to job hunt and my techniques on how I do so are pretty much non-existent but this is definitely an area I am currently seeking to grow and become more knowledge in because I do not plan on making the military a career after my contract ends. Growing in this area will set me up to have a successful transition into the civilian world. I have definitely seen areas of personal growth and developments reflected in most of the scores and believe they are direct reflections of how I feel inside. A few scores I believe did not accurately paint the picture of myself that I thought it should paint and that made me reflect on my characteristics and personality traits. These past 7 seven weeks, I have evaluated my life and observed my reactions to various situations and I believe personal growth can be found in the midst of that.

Ednas Awakening Essay -- essays papers

Edna's Awakening Kate Chopin's "The Awakening" is a work of litature like none other I have read. It is not hard to imagine why this major work of Chopin's was banished for decades not long after its initial publication in 1899. Most of society did not like the fact that "The Awakenings" main character, Edna Pontellier, went against the socially acceptable role of women at that time. At that time in history, women did just what they were expected to do. They were expected to be good daughters, good wives, and good mothers. Edna seemed to fit this mold at first, but eventually as the story develops Edna breaks free from that mold. Edna chose to do what society expected of her, she marries, and leaves her fantasies and dreams in the depths of the shadows. "The acme of bliss, which would have been a marriage with the tragedian, was not for her in this world. As the devoted wife of a man who worshiped her, she felt she would take her place with a certain dignity in the world of reality, closing the portals forever behind her upon the realm of romance and dreams." After marriage, Edna faced the expectations of motherhood and being a devoted mother, after all "if it was not a mother's place to look after children, whose on earth was it?" The outward appearance of Edna's life looked perfect, she was the envy of many women. "And the ladies, selecting with dainty and discriminating fingers and a little greedily, all declared that Mr. Pontellier was the best husband in the world. Mrs. Pontellier was forced to admit she knew of none better." The cover of her life was a picture of a fairy tale, but inside, the pages were filled with the emptiness and the loneliness she was feeling. During that ... ...obert, but he will not because it will disgrace her to leave her husband. Now, the wings that once held such possibilities for her new life were shattered and "a bird with a broken wing was beating the air above, reeling, fluttering, circling, disabled down, down to the water." In the end Edna takes a death walk down to the beach. When she arrives at the shore, she "casts the unpleasant pricking garments from her." This symbolizing the shedding of her "unpleasant" and "pricking" life. She could hear the waves inviting her, and "She felt like a new-born creature, opening its eyes in a familiar world that it had never known." As Edna swims towards eternity she thinks of many things. Now the shore was far behind and her strength was gone, not only to swim, but live. Edna underwent an "awakening" and as a result chose the endless sleep of death.

Goals and Expectations

Chapter III: Outcome and Evaluation Goals and Expectations A. The goal is that college and pro scouts will be able to consistently identify physical qualities AND key emotional/psychological skills that athletes need to achieve optimum success on the playing field 75% of the time. Expected Outcomes A. College and pro scouts will identify key emotional/psychological skills in athletes across various sports 75% of the time. 1. Within a three year period from the start of consistent psychological assessment use, college and pro scouts will be proficiently trained on how to utilize psychological assessment tools to select and train athletes. 2. Colleges and pro scouts will recognize the need to analyze and assess athlete’s psychological skills prior to player selection and as a vital part of ongoing player enhancement programs through various mandated training and education meetings by professionals in the field. 3. Colleges and pro teams will financially support psychological testing as part of the recruiting and selection of new players and current players on an annual basis. B. A minimum of three psychological assessment tools and/or new assessment tests that identify psychological skills pertinent to athletic sports will be used by college scouts and faculty (inclusive to coaches, athletic directors etc. ) and by pro scouts (team coaches, owners, and other staff) in conjunction with current physical quality testing and observations. 1. 95% of college and pro scouts will use the Competitive State Anxiety Inventory CSAI-2 test to identify debilitating and facilitating psychological characteristics and the frequency of these characteristics. 2. 95% of college and pro scouts will use the Athletic Motivation Inventory (AMI) to measure the following psychological constructs: drive, self-confidence, aggressiveness, coachability, emotional control conscience development, trust, responsibility, leadership and mental toughness. 3. 95% of college and pro scouts will use one or more of the following psychological assessments (or new proven assessments as they become available): a. Test of Attentional Interpersonal Style (TAIS) a test formulated to predict athletic performance based on the constructs of affiliation and conformity. b. Profile of Mood Sates (POMS) which measures six facets of emotion: tension, depression, fatigue, confusion, anger and vigor. c. Dr. Kuchenbecker’s study identifying 64 psychological and 64 physical traits needed for optimum athletic performance. C. Athletes will consistently perform better and understand how manage their game based on their physical and psychological skills. 1. In conjunction with scouts, coaches and other personnel/staff, players will receive education about how their personal psychological constructs affect their game by attending at least 30 hours of training by sports psychologists. 2. Athletes will become familiar with key psychological characteristics that influence and athlete’s winning potential as a part of their routine athletic training programs. 3. Athletes will identify their enhancing and limiting psychological characteristics on an annual basis through approved psychological assessment tests and tools, or as otherwise needed, to maximize and stay â€Å"on top† of his/her game. D. Current scouting and coaching practices will modify and improve based on current research and literature that points to the high impact psychological qualities have on athletic success. 1. 100% of college and pro scouts will use psychological assessments as an integral part of the scouting process. 2. Coaches will become familiar with players superlative physical qualities and psychological qualities and coach players in a way that takes into account both sets of characteristics. Measurements of Outcomes A. Athletes pre and post performance scores, individual observations and coach/staff evaluations will be compared. B. In team sports, both individual performance scores/observations will also be compared in conjunction with overall team performance and evaluations. C. Wins versus losses. D. Results will be presented in graph and table form. Analysis of Results A. A chi square will be used. B. Interview responses will be evaluated using qualitative methods and a Likert Scale.

Constitutional Recognition of Indigenous Australians Essay

Introduction During the 2010 Federal election, both major political parties campaigned on indigenous affairs. Following the ALP’s victory, Prime Minister Gillard established an independent Expert Panel to â€Å"to investigate how to give effect to constitutional recognition of Aboriginal and Torres Strait Islander peoples. † Two schools of thought have dominated the national conversation of how this should be achieved. One view is that an amendment to the preamble of the constitution will provide safe and symbolic recognition. The alternative view is that more substantive reform is required to secure equality before the law. On January 16 2012, the Panel presented the Prime Minister their report and proposed five amendments to the Commonwealth Constitution. This paper will evaluate the five proposals and the reasons offered by the Panel. Each amendment will be analysed on its symbolic significance and potential legal ramifications. Finally this paper will conclude on how to best give Indigenous Australians recognition within the constitution. Constitutional Recognition For the panel, constitutional recognition of Indigenous Australians means removing provisions in the Constitution that contemplate racial discrimination. Whether intended or not, the five proposals address the broader issues of racial discrimination and equality before the law within the Commonwealth Constitution. Repealing section 25 In its report, the Panel indicates that 97. 5% of all submissions approve of repealing section 25. Section 25 reads: For the purposes of the last section, if by the law of any State all persons of any race are disqualified from voting at elections for the more numerous House of the Parliament of the State, then, in reckoning the number of the people of the State or of the Commonwealth, persons of that race resident in that State shall not be counted. On face value, section 25 appears racist as it contemplates States excluding voters on the grounds of race. This interpretation has been affirmed by Chief Justice Gibbs in McKinlays’s case (1975). Section 25 must be read with section 24 to ascertain the real intention of the framers. Section 24 specifies that the number of lower house representatives is determined by dividing the total number of people of the Commonwealth by twice the number of senators and then dividing the population of each state by that quota. Therefore, by racially excluding voters the numerical input of the State’s population is reduced; the State’s federal representation decreases and discriminatory states forgo greater federal representation. Although section 25 was intended to penalise racially discriminatory states, a State was able to enact discriminatory legislation by drafting laws that did not disenfranchise ‘all’ members of a racial group. For instance, New South Wales denied certain classes of indigenous people the right to vote. The panel states that this proposal is ‘technically and legally sound’. Many constitutional commentators agree but there is a small minority who have identified possible legal consequences. In 1980, Justice Dean included section 25 as a provision guaranteeing the right to vote. The right to vote is not constitutionally entrenched. Parliament has authority to determine the electoral process pursuant to section 30. It is unclear whether the High Court would find legislation that disqualified people of certain races from voting invalid because of the section 7 words ‘directly chosen by the people’ and section 24. Theoretically, it may be argued that section 25 should not be removed until the right to vote is constitutionally entrenched. However, this view is highly unorthodox and section 25 should be repealed. Repealing section 51 (XXIV) Section 51(xxvi) authorises the Commonwealth to make laws with respect to â€Å"the people of any race for whom it is deemed necessary to make special laws†. The Panel recommends removing section 51(xxvi) as it contemplates discrimination against Aboriginal and Torres Strait Islander peoples. In Koowarta v Bjelke-Petersen, the Aboriginal Land Fund Commission was denied purchasing Pastoral property from the Crown. The Queensland Minister for Lands reasoned that ‘the government did not view favourable proposals to acquire large areas of land for development by Aborigines in isolation’. Koowarta argued that the Minister was in breach of sections 9 and 12 of the Racial Discrimination Act 1975 (Cth). Joh Bjelke-Petersen challenged the constitutional validity of the Racial Discrimination Act 1975 (Cth). The Premier argued that s51(xxvi) ‘does not confer power to make laws which apply to all races’. A majority of the High Court found that sections 9 and 12 of the Racial Discrimination Act 1975 were invalid pursuant to s 51 (xxvi). The Hindmarsh Island Bridge case illustrates parliament’s ability to enact adversely discriminatory laws in relation to race. The case concerned whether the Hindmarsh Island Bridge Act 1997 (Cth) could remove rights which the plaintiffs enjoyed under the Aboriginal and Torres Strait Islander Heritage Protection Act 1986 (Cth). The Ngarrindjeri women argued that the races power only allowed parliament to pass laws that are for the benefit of a particular race. The Commonwealth argued that there were no limits to the power. The High Court found that as the Heritage Protection Act was validly enacted under s 51(xxvi), the same head of power could support a whole or partial repeal. The High Court was divided on whether S 51(xxvi) could only be used for the advancement or benefit of a racial group. In his judgement, Justice Kirby found that section 51 (xxvi) ‘does not extend to the enactment of laws detrimental to or discriminatory against, the people of any race (including the Aboriginal race) by reference to their race’. Justices Gummow and Hayne said that there was no basis for reading s51(xxvi) as not permitting adverse discrimination. In summary, Kartinyeri v The Commonwealth did not confirm that laws enacted under section 51 (xxvi) must be beneficial. Since then, it has generally been accepted that s 51 (xxvi) gives the Commonwealth power to discriminate either in favour or against members of a particular race. The removal of S51 (xxvi) would be a significant symbolic gesture to Indigenous Australians as they are the only group to whom section 51(xxvi) laws have been enacted. Not all laws passed under s 51 (xxvi) have been adversely discriminatory. In Commonwealth v Tasmania (The Tasmanian Dam Case), sections 8 and 11 of The World Heritage Properties Conservation Act 1983 (Cth) were held to be constitutionally valid pursuant to s 51 (xxvi). As a result, the Franklin River Hydroelectric Dam could not be constructed in a place considered spiritually significant by Aboriginal people. A repeal of section 51 (xxvi) might not invalidate the World Heritage Properties Conservation Act. Other powers, specifically the external affairs power in s51 (xxix), would support this legislation under the principle of dual characterisation. Other beneficial legislation may not be supported under the same principle. In Western Australia v The Commonwealth, the court found The Native Title Act 1993 (Cth) constitutionally valid pursuant to section 51 (xxvi). The court did not find it necessary to consider any other heads of power. Australia’s endorsement of the UN Deceleration on the Rights of Indigenous People may provide scope to support the Native Title Act 1993 (Cth) under the external affairs power. However, it seems reckless to gamble with legislation that establishes a framework for the protection and recognition of native title. Repealing section 51 (xxvi) will also limit the Commonwealth’s ability to pass new laws for the advancement of Indigenous Australians. For these reasons, the Panel proposes that the repeal of section 51 (xxvi) must be accompanied by a new head of power with respect to Indigenous Australians. Inserting section 51A The preamble to S51A is the first recommendation which actually addresses the important contributions of Indigenous Australians. Section 51A also allows the Commonwealth to makes laws with respect to Aboriginal and Torres Strait Islanders. Similar to section 51(xxvi), the power contained within section 51A is not subject to any conditions. This is somewhat of a double edged sword. All laws currently passed under section 51 (xxvi) have only been enacted with respect to Indigenous Australians. As the power is not subject to any restriction, all legislation pursuant to section 51 (xxvi) would most likely be supported by section 51A. Alternatively, section 51A could be used to enact legislation that is adversely discriminatory. The Panel states that the preamble which acknowledges ‘the need to secure the advancement of Aboriginal and Torres Strait Islander peoples’ will mitigate this risk. However, a preamble is only used to resolve an ambiguity within a text. The power to make laws with respect to Aboriginal and Torres Strait Islander peoples is not particularly ambiguous. The Panel’s predicts laws passed pursuant to s 51A would be assessed on whether they broadly benefit the group concerned. The actual word used is ‘advancement’ which would be interpreted differently to ‘benefit’. Furthermore, the High Court is not always ready to embrace a value judgement such as one based ‘benefit’. Credit should be given to the Panel for this proposal. The preamble to Section 51A constitutionally recognises the history, culture and contributions of Indigenous Australians. The new head of power will likely ensure that current legislation pursuant to section 51 (xxvi) will continue to operate. Section 51A also removes parliament’s power to enact laws with regards to a person’s race. This proposal addresses the apartheid nature of our constitution. However, Section 51A is not the white knight which was hoped for. It will be the courts who decide whether this new power is ambiguous. If Section 51A is found to be ambiguous, the courts will have significant discretion in interpreting the meaning of â€Å"advancement†. To overcome these issues, the panel has recommended that a racial non-discrimination provision (S116A) be added to the constitution. Inserting section 116A There are both policy and legal issues concerning section 116A. Firstly, Australia has a history of avoiding constitutional entrenchments of rights. The proposed anti-discrimination provision only protects racial groups. Section 116A may be viewed as privileging anti-racial discrimination over anti-sex discrimination or anti-homophobic discrimination. The first legal consideration is which groups will be protected by section 116A. Jewish people are recognized as an ethnic group but Muslims are not. It is uncertain whether Muslims would receive the same protection as Jews. Furthermore, would a person who converted to Judaism receive identical protection as a person who was born Jewish? The second legal issue is how Section 116A will affect existing state and commonwealth anti-discrimination legislation. For example, Anti-discrimination state law authorise discrimination in the employment of actors for reasons of ‘authenticity’. In addition, sections 12 and 15 of the Racial Discrimination Act 1975 (Cth) permits people to discriminate when they are searching for someone to share or work with in their home. Once again, it will be for the court to decide if these provisions are constitutionally invalid. The panel has affirmed that S116A (2) will support laws enacted under s 51 (xxvi) and section 51A. Like section 51A, section 116A could be interpreted by the courts in ways that were not intended. The courts will have significant discretion in determining what â€Å"is for the purpose of overcoming disadvantage†. An important issue for the Indigenous community is the Northern Territory Intervention. In Wurridjal v Commonwealth, the high court upheld the government’s partial repeal of the Racial Discrimination Act under the race powers. The court also upheld the Northern Territory National Emergency Response Act pursuant to section 51 (xxix). Due to the principle of dual characterisation, it is unlikely that S116A will provide an avenue for Indigenous people to contest the intervention. S116A is probably the most controversial recommendation as it concerns equality before the law. This issue is probably better dealt with by an expert panel assessing a Bill of Rights. To achieve a similar result, the panel could propose that section 51A has an accompanying provision similar to 116A(2). Insert section 127A. Section 127A is a provision which recognises Indigenous languages as the original language of Australia. A separate language provision is necessary to capture the importance of traditional languages within Indigenous culture. Section 127A also acknowledges that English is the national language of Australia. The Panel rejected a submission suggesting ‘all Australian citizens shall have the freedom to speak, maintain and transmit the language of their choice’. The Panel did not want to give rise to legal challenges regarding the right to deal with government in languages other than English. It is unclear what practical consequence would flow from s127A. Section 127A could be used to secure funding for Indigenous languages on the grounds of ‘national heritage’. Nonetheless, the Panel does not intend for this provision to give rise to new legal rights. S127A is symbolically important and is an appropriate way of constitutionally recognising Indigenous Australians. Summary of analysis This analysis concludes that the five proposals put forward by the panel appropriately balance substantive reform and symbolic significance. As a result, the Panel should be congratulated. If the Panel’s goal was to remove overtly racist tones within the Australian Constitution then they have succeeded. If the panels objective was to definitively correct the wrongs of Kartinyeri v Commonwealth and the Northern Territory Intervention then they have failed. The amendments proposed do not sufficiently address racial discriminatory acts passed under other heads of power. Section 116A(2) has been perceived as a tasteful reformulation of the races power. Furthermore, the proposals provides the courts substantial discretion in interpreting terms such as â€Å"overcoming disadvantage†, â€Å"advancement† and â€Å"group†. In essence, the most important issue does not concern symbolic change or substantive reform. It is simply a question of which proposals will gain bipartisan support. Conclusion The panel’s proposals could succeed at referendum. Firstly, Australians are more likely to support something substantive than purely symbolic. Secondly, this is not an issue which would be perceived as a ‘politicians’ proposal. Australians are hesitant to support proposals perceived as self-serving. Thirdly, the Panel indicates that its proposals are capable of being supported by an overwhelming majority of Australians. Nonetheless, to succeed at referendum, the support from the Federal opposition government and all State governments is essential. It is very easy, and sometimes attractive, for the federal Opposition to oppose a referendum. It can be a useful way of generating a negative public reaction to the government and its agenda. Since 2010, the Coalition has fought the government on nearly every political issue. Even when the parties agree in principle, they have different ways of solving the issue. For example, both parties are for off-shore processing of illegal immigrants but disagree on where and how it should be done. Both parties are committed to recognising Indigenous Australians within the constitution. So far, the LNP has said it will consider substantive reform but has only committed to preambular recognition. The Panel not only recommends substantive reform but also addresses racial equality before the law. It is very uncertain whether the LNP will support a policy so different to their 2010 election promise. The next federal election is only 18 months away. If the referendum and election are held concurrently, there is more incentive for the Coalition to oppose the Panel’s recommendation. It would be disastrous for the nation if the referendum fails. The ‘gap’ will swell and the international community will view Australia as a nation of racists. It could be argued that the Government should have appointed a bipartisan panel rather than an independent panel. A bipartisan panel may not have produced ‘better’ recommendations to those of the Panel. They would, however, have generated proposals that both parties would stand behind. Bibliography * ABC Television, ‘Asylum seeker stand-off intensifies’, The Midday Report, 20 December 2011. < http://www.abc. net. au/news/2011-12-20/bowen-seeks-bipartisan-meeting-on-offshore-processing/3739984> at 29 April 2012. * Aboriginal and Torres Strait Islander Social Justice Commissioner, ‘Declaration on the Rights of Indigenous Peoples, Australian Human Rights Commission’, . * Kerr, Christian, ‘Libs baulk on referendum support’, The Australian, 30 January 2012 < http://www. theaustralian. com. au/national-affairs/indigenous/libs-baulk-on-referendum-support/story-fn9hm1pm-1226256684571>. * Keyzer, Patrick, Principles of Australian Constitutional Law (LexisNexis Butterworths, Australia: 3rd ed, 2010). * Kildea, Paul, ‘More than mere symbolism’, Australian Financial Review, 10 February 2012. * Kirby, Michael, Constitutional Law and Indigenous Australians: Challenge for a Parched Continent, Law Council of Australia, Old Parliament House, Canberra, Friday 22 July 2011 Discussion Forum ‘Constitutional Change: Recognition or Substantive Rights? ’. * Law Council of Australia, Constitutional Recognition of Indigenous Australians Discussion Paper, 19 March 2011. * LexisNexis AU, Halsbury’s Laws of Australia, (at April 2012), ’90 Constitutional Law’ [90. 1620]. * McHugh, Michael, Australian Constitutional Landmarks (Cambridge University Press, Cambridge, 2003). * McQuire, Amy, ‘Constitutional reform report sparks mixed reviews’, Tracker, 19 January 2012. * Morris, Shireen, ‘Agreement-making: the need for democratic principles, individual rights and equal opportunities in Indigenous Australia’ (2011) 36 Alternative Law Journal 3. * Morris, Shireen, ‘Indigenous constitutional recognition, non-discrimination and equality before the law: why reform is necessary’ (2011) 7 Indigenous Law Bulletin 26. * Morse, Bradford, â€Å"Indigenous Provisions in Constitutions Around the World† 2011 Paper located at . * Pengelley, Nicholas, ‘Hindmarsh Island Bridge Act – Must Laws Based on the Race Power be for the Benefit of Aboriginal and Torres Strait Islanders- and What has Bridge Building got to do with the Race Power Anyway’ (1998) 20 Sydney Law Review 144. * Prior, Flip, ‘Recognition poll unlikely, days Dodson’, The West Australian, 11 April 2012. * Rintoul, Stuart, ‘Race power opens Pandora’s box’, The Australian, 22 December 2011 * Rowse, Tim, ‘The practice and symbolism of the ‘race power’: rethinking the 1967 referendum’ (2008) 19 Australian Journal of Anthropology 1. * Sawer, G, ‘The Australian Constitution and the Australian Aborigine’ (1966) 2 FL Rev 17. * Thomson Reuters, The Laws of Australia, (at April 2012), ’1. 1 Constitutional Status’ [1. 1. 280]. * Thomson Reuters, The Laws of Australia, (at April 2012), ’1. 1 Constitutional Status’ [1. 1. 300]. * Thomson Reuters, The Laws of Australia, (at April 2012), ’1. 1 Constitutional Status’ [1. 1. 430]. * Thomson Reuters, The Laws of Australia, (at April 2012), ’1. 1 Constitutional Status’ [1. 1. 450]. * Thomson Reuters, The Laws of Australia, (at April 2012), ’1. 1 Constitutional Status’ [1. 1. 460]. * Thomson Reuters, The Laws of Australia, (at April 2012), ’1. 1 Constitutional Status’ [1. 1. 480]. * Thomson Reuters, The Laws of Australia, (at April 2012), ’1. 6 Civil Justice Issues’ [1. 6. 190]. * Thomson Reuters, The Laws of Australia, (at April 2012), ’1. 6 Civil Justice Issues’ [1. 6. 240]. * Thomson Reuters, The Laws of Australia, (at April 2012), ’1. 7 International Law’ [1. 7. 180]. * Thomson Reuters, The Laws of Australia, (at April 2012), ’19. 1 Constitutional Law’ [19. 1. 230]. * Thomson Reuters, The Laws of Australia, (at April 2012), ’19. 5 Federal constitutional system’ [19. 5. 157. 1]. * Thomson Reuters, The Laws of Australia, (at April 2012), ’21. 10 Equality and the Rule of Law’ [21. 10. 160] * Thomson Reuters, The Laws of Australia, (at April 2012), ’21. 10 Equality and the Rule of Law’ [21. 10. 350]. * Twomey, Ann, Indigenous Constitutional Recognition Explained (University of Sydney Law School Constitutional Reform Unit, 26 January 2012). * Ward, Alexander, ‘At the Risk of Rights: Does true recognition require substantive reform? ’ (2011) 7 Indigenous Law Review 25. * Watson, Nicole, ‘The Northern Territory Emergency Response – Has It Really Improved the Lives of Aboriginal Women and Children? ’ (2011) 35 Australian Feminist Law Journal 147. * Williams, George, ‘Recognising Indigenous peoples in the Australian Constitution: what the Constitution should say and how the referendum can be won’ (2011) 5 Land, Rights, Laws: Issues of Native Title 1. * Winckel, Anne, ‘Recognising Indigenous Peoples in the Preamble: Implications, Issues and Interpretation’ (2011) 7 Indigenous Law Bulletin 22. Case List * Attorney-General (Cth); Ex Rel Mckinlay v Commonwealth (1975) 135 CLR 1 * Commonwealth v Tasmania (Tasmanian Dams Case) (1983) 158 CLR 1 * Jones v Toben [2002] FCA 1150 [69]. * Kartinyeri v Commonwealth (1988) 195 CLR 337 * Koowarta v Bjelke-Petersen (1982) 153 CLR 168 * Kruger v Commonwealth (1997) 190 CLR 1 * Leak v Commonwealth (1997) 187 CLR 579. * Miller v Wertheim [2002] FCAFC 156 [14]; * Western Australia v Commonwealth (Native Title Act Case) (1995) 183 CLR 373 * Wurridjal v The Cth (2009) 237 CLR 309 Legislation List. * Aboriginal and Torres Strait Islander Heritage Protection Act 1986 (Cth) * Australian Constitution Act 1975 (Cth) * Constitution Act 1867 (Qld) * Heritage Properties Conservation Act 1983 (Cth) * Hindmarsh Island Bridge Act 1997 (Cth) * Native Title Act 1993 (Cth) * Native Title (Queensland) Act 1993 (Qld) * Northern Territory National Emergency Response Act 2007 (Cth) * Racial Discrimination Act 1975 (Cth) * Anti-Discrimination Act 1977 (Nsw) ——————————————– [ 1 ]. Law Council of Australia, Constitutional Recognition of Indigenous Australians: Discussion Paper March 2011 part 1. 1 at 23 April 2012. [ 2 ]. Australia, Expert Panel on Constitutional Recognition of Aboriginal and Torres Strait Islander peoples, Recognising Aboriginal and Torres Strait Islander Peoples in the Constitution page 1 at 23 April 2012. [ 3 ]. Alexander Ward, ‘At the Risk of Rights: Does True Recognition Require Substantive Reform’ (2011) 7 Indigenous Law Bulletin 3, 3. [ 4 ]. Ibid. [ 5 ]. Ibid. [ 6 ]. Australia, Expert Panel on Constitutional Recognition of Aboriginal and Torres Strait Islander peoples, Recognising Aboriginal and Torres Strait Islander Peoples in the Constitution page 1 at 23 April 2012. [ 7 ]. Ibid [4]. [ 8 ]. Ibid [5. 3]. [ 9 ]. Commonwealth of Australia Constitution Act (Cth) s 25. [ 10 ]. B Costa, ‘Odious and Outmoded’? Race and Section 25 of the Constitution (2011) The Swinburne Institute for Social Research page 1 at 25 April 2012. [ 11 ]. Attorney-General (Cth); Ex Rel Mckinlay v Commonwealth (1975) 135 CLR 1, [36], [44]. [ 12 ]. B Costa, ‘Odious and Outmoded’? Race and Section 25 of the Constitution (2011) The Swinburne Institute for Social Research page 1 at 25 April 2012. [ 13 ]. Commonwealth of Australia Constitution Act (Cth) s 24. [ 14 ]. Ibid. [ 15 ]. Convention Debates, Melbourne, 1898, pages 665-714. [ 16 ]. B Costa, ‘Odious and Outmoded’? Race and Section 25 of the Constitution (2011) The Swinburne Institute for Social Research page 4 at 25 April 2012. [ 17 ]. Australia, Expert Panel on Constitutional Recognition of Aboriginal and Torres Strait Islander peoples, Recognising Aboriginal and Torres Strait Islander Peoples in the Constitution page 5. 3 at 23 April 2012. [ 18 ]. B Costa, ‘Odious and Outmoded’? Race and Section 25 of the Constitution (2011) The Swinburne Institute for Social Research page 6 at 25 April 2012. [ 19 ]. Ibid [5]. [ 20 ]. Ibid [6]. [ 21 ]. Ibid [5]. [ 22 ]. Commonwealth of Australia Constitution Act (Cth) s 51 (xxvi). [ 23 ]. Australia, Expert Panel on Constitutional Recognition of Aboriginal and Torres Strait Islander peoples, Recognising Aboriginal and Torres Strait Islander Peoples in the Constitution page 5. 4 at 23 April 2012. [ 24 ]. Koowarta v Bjelke-Petersen (1982) 153 CLR 168. [ 25 ]. Ibid [169-170]. [ 26 ]. Ibid. [ 27 ]. Ibid. [ 28 ]. Ibid [174]. [ 29 ]. Kartinyeri v Commonwealth (the Hindmarsh Island Bridge case) (1998) 195 CLR 337. [ 30 ]. Hindmarsh Island Bridge Act 1997 (Cth). [ 31 ]. Aboriginal and Torres Strait Islander Heritage Protection Act 1986 (Cth). [ 32 ]. Ibid. [ 33 ]. Ibid [416-7]. [ 34 ]. Ibid [379-381]. [ 35 ]. Thomson Reuters Legal Online, Halsbury’s Laws of Australia (at 15 January 1998) 19 Government, ’19. 5 Federal Constitutional System’ [19. 5 – 157. 1] [ 36 ]. Heritage Properties Conservation Act 1983 (Cth). [ 37 ]. (1983) 158 CLR 1. [ 38 ]. Ibid. [ 39 ]. Ibid [5 – 8]. [ 40 ]. Native Title Act 1993 (Cth) [ 41 ]. Western Australia v The Commonwealth (1995) 183 CLR 373. [ 42 ]. Ibid.

Outline and assess the main positions in the secularisation debate The WritePass Journal

Outline and assess the main positions in the secularisation debate Abstract Outline and assess the main positions in the secularisation debate AbstractIntroductionThe bottom up/demand side theory of secularisationThe top up/supply side theory of secularisationConclusionBibliographyRelated Abstract This essay tackles the main positions of the secularisation debate. To begin with, this essay examines the ‘bottom up/demand-side’ theory of secularisation, which postulates that as societies go through the process of industrialisation, the religious values that underpin the societal fabric will inevitably erode as the citizenry become more impervious to spiritual pursuits. This essay also examines the importance of the ‘market’ approach to the theory of secularisation, arguing that the top down/supply side perspective is of fundamental significance in order to understand the persistence of religious practice in modern societies. Introduction The secularisation debate has acquired a growing influence in recent years, due to the onset of the postmodern age. Postmodernism posits that in the age of instantaneous communications and ubiquitous access to technology, rigid and fixed classifications pertaining to religion, class, gender and race have been significantly eroded.   The main positions in the secularisation debate focus on two distinct approaches (Fitzgerald, 2000: 133). The first perspective that is postulated for examination relates to the ‘bottom up/demandside’ idea of secularisation. According to this view, as societies go through the process of industrialisation, the religious values that underpin the societal fabric will inevitably erode as the publics become more impervious to spiritual pursuits (Gauchet, 1999: 40). At the same time’, the ‘top down/supply side’ theory of secularisation, which highlights that the need for spirituality remains constant across national boundaries , places a great deal of emphasis on the role of religions institutions in maintaining adherence to theological principles.   This essay will begin by charting the idea that secularisation responds to the gradual phasing out of religious values in modern societies. The second part of the essay will concentrate in the manner in which these values are permanently re-imposed on societies by religious leaders and organisation. Crucially, the second section of the essay highlights the importance of the ‘market’ approach to the theory of secularisation, arguing that the top down/supply side perspective is of fundamental significance in order to understand the persistence of religious practice in modern societies. The bottom up/demand side theory of secularisation The main view propounded by this theory of secularisation is that the advent of the scientific method and rational observation as a method to create societal improvement has shaken the theological foundations that were influential in shaping the evolution of the Western world (Gauchet, 1999: 45). The erosion of supernatural interpretations of the nature of the world has been a permanent cultural phenomenon in the Western world since the advent of the Enlightenment, with its emphasis on universal categorisation that could be subject to empirical observation and rational testability standards (Martin, 1993: 93). The rational template endorsed by industrialised societies rendered the theological claims imposed by the major religions incompatible with the needs of the existence of human collective that relied in an increasing manner on the benefits brought forward by technological advancement (Martin, 2005: 55). There was a gradual and consistent loss of religious faith in Western societ ies that ultimately resulted in the unravelling of theological practices and Church attendances (Martin, 1993: 97). In addition, this provoked a relative corrosion of the social and cultural meanings attached to religious identity, along with a move away from allegiance to political parties and organisations based on denominational values.   According to this theory of secularisation, religious and scientific values are at loggerheads, with a constant undermining of Bible teachings by making reference to the Darwinian teachings put together in the theory of evolution (Martin, 1969: 25). The knowledge gained by society through scientific advancement and its application to technological improvements, coupled with the expansion of education opportunities, impacted on the cultural changes that were ushered in Western societies. It could be posited that the tenets of the Enlightenment undercut the metaphysical principles that were responsible for maintaining societal cohesion during the Middle Ages (Martin, 2005: 59). Thinkers like Max Weber stated that the onset of industrialisation and mass capitalism produced an environment of opinion conducive to reducing the idea of the supernatural to the domain of human rationality and subjected to the explanations taken from the hard sciences rather than making reference to metaphysical arguments (Gauchet, 1999: 49). The attainments made by Western societies in the sciences and the feats that took place in the realm of engineering and technology has emphasised the importance of subjecting nature to the control of man (Bruce, 2002: 59).   These developments were responsible for a change of perception regarding the advent of personal tragedies and natural disasters on the part of a growing number of individuals, who started to regard those eventsin rational terms, instead of attributing them to mysterious forces outside the control of man. Accordingly, the intellectual authority held by religious ministers became just one of the sources of knowledge to be taken into account (Berger, 1969: 30). Their authority was put in direct competition with the people who displayed their professional expertise across many fields of study and who made use of the rational method. At the same time, the gradual \ separation between state and church that took place in many European nations and the United States, co upled with the emergence of bureaucratic apparati and modern political parties led to the discrediting of traditional religious institutions. The industrialisation of Western societies had attached to it a series of changes that impacted upon the ability of individuals to experience mystical experienced (Harris, 2005: 61). This includes the steep decline in communal life, the fragmentation between nature and man and the increased use of technology.   It is worth mentioning that the interpretation put forward by Max Weber regarding the bottom up/demand side theory of secularisation is based on the effects that the Lutheran Reform and the industrial revolution had on the development of political and religious life in Western Europe and North American (Idinopulos and Wilson, 1998: 101). The idea of disenchantment with the world, as propounded by Weber, compelled individuals to seek salvation in the pursuit of material gain, hence eroding the very foundations of transcendental Christi an thinking (Tremlett, 2009: 22). The growing importance of Rationalism was necessarily conducive to being sceptical about the existence of an omnipotent and omniscient God, ultimately resulting in the debunking of religion as a method of explain natural phenomena (Bruce, 2002: 67). It is also important to stress that a bottom up/demand side theory of secularisation can also be understood according the functionalist perspective underlined by Émile Durkheim (Durkheim, 1912, 1995: 73). The French sociologist identified the loss of functional purpose as one of the main reasons behind the erosion of the centrality of religion in the institutional make-up of modern societies (Norris, 2004: 130). This functionalist perspective highlights the idea that a scheme of theology does not just represent a system of beliefs about the nature of existence (Asad, 2003: 90). Instead, it is also a framework of actions concerning certain and certain rituals and symbolism that are performed to signpost the passage of time across the person’s natural lifespan (Durkheim, 1912, 1995: 30). These symbolisms were responsible for maintaining a high degree of social cohesion and stability, hence producing common goods that could be enjoyed by all members of society (Davie, 1994: 8 8). Conversely, the industrialisation Western European and North American societies generated the fragmentation of the social space by inducing process of technical differentiation that dispersed the sources of knowledge (Wilson, 1966: 76). The specialisation of knowledge production stripped the ecclesiastical authorities of the powers that they had in determining which epistemological approaches should be pursued and how the knowledge created was to be disseminated (McCutcheon, 2003: 119).   In addition, all the charity organisations of Christian extraction that had for centuries been in charge of providing for the disenfranchised members of society were replaced by welfare states subsidised by government institutions (Bruce, 2002: 62).   These events were the immediate result of the reappraisal of the role of religious doctrines and organisation. By the late nineteenth century, the doctrines and practices proposed by the Church were not deemed to be functional to the task of e nsuring the material welfare of the population (Tremlett, 2009: 19). Instead, the state had become a kind of secular god that had encroached into many areas of the lives of individuals (Berger, 1969: 147). This entailed that the role of religious institutions were strictly confined to the personal realm; in the public domain, the faith gradually ceased to become a powerful force in the shaping of the political evolution of the nation. The top up/supply side theory of secularisation The views exposed in the previous section can be juxtaposed to the perspective highlighted by the top up/supply side theory of secularisation. This perspective underlines the conditions brought about by the spread of religious freedom in contemporary societies, which led to a competitive environment in the market for religious adherents amongst theological organisations (Davie, 1994: 93). This view makes an analogy between theological organisations and business firms, all of which struggle in order to capture a growing segment of the market. The top up/supply side theory of secularisation postulates that the competition between different religious denominations has a positive impact on the preservation of religion as a vibrant force in society (Asad, 2003: 33). This approach explains the manner in which, for example, the level of religious adherence is larger in countries like the United States, where the different theological denomination are engaged in permanent competition in orde r to attract new adherents (Idinopulos and Wilson, 1998: 111).   This theory puts forward the notion that an intense competition between the different denominations result in churches striving to keep a dynamic spiritual environment in their congregations, hence helping to retain the relevance of religion in their community (Harris, 2005: 58). In the United States, this has generated a situation in which the older denominations such as Lutherans, Catholics and Presbyterians are losing ground to the evangelical religious organisations.   Whilst the evangelical movements demand a great deal of effort on the part of the would-be adherents, they also offer a more intense religious experience than the older denominations; which seems to be a determinant factor in attracting support for their cause (Asad, 1993: 145). Furthermore, the top up/supply side theory of secularisation posits that in cases where religious life is dominated by theological organisations that are directly subsidised by the state, the clergy seems to be less keen to engage with the community of believers, hence leading to the decay of spiritual life in their communities (Stark and Iannaccone, 1994: 232). This theoretical approach seems to replicate the idea that state-owned organisations, be them of an economic or religious nature, tend to be less innovative than private ones (Davie, 1994: 19). For example, in Northern Europe, the established Protestant churches are able to fend off the threat posed by other Christian denominations (Wilson, 1966: 58). This means that the clergy does not have to overexert itself in order to attract the attention of their would-be religious adherents (Asad, 2003: 14).   Consequently, this led to a situation in which religious attendance declined in a significant manner, since the number of op tions available in the spiritual market tends to be quite reduced (McCutcheon, 2003: 46). However, this does not explain the reasons behind the consistently high levels of religious attendance in Southern European and Latin American countries, in spite of the monopoly enjoyed by the Catholic Church (Martin, 1969: 28). It could be argued that a pluralist religious template as the basis for a high level of religious attendance represents a theoretical blueprint that can only be successfully applied to particular settings (Berger, 1969: 61).   It would appear that many of the tenets espoused by this particular theory of secularisation are not based on a sound methodological framework (Harris, 2005: 55). To be sure, the idea of a competitive religious market as an instrument that allows countries to reverse religious decline can only be applied to the United States, which is a society that has traditionally been based around the development of communal life; strongly informed by relig ious values in order to connect individuals to their particular cultural and geographical setting (Asad, 1993: 66). At the same time, it has been argued that the level of religious attendance have remained quite consistent across the ages, which entails that there have been no substantial secularisation process as a result of the onset of modernity (McCutcheon, 2003: 48). In addition, it has been noted that the ‘market’ theory of religion can provide a sound basis for explaining overall trends in religious adherence (Stark, 1999: 249). In fact, in Western societies, periods of low attendance alternated with periods of higher levels of religious fervour (Idinopulos and Wilson, 1998: 98). It is therefore important to concede the possibility that the top up/supply side theory of secularisation may provide with a sound framework of reference in order to examine the level of religious adherence in across the ages (Stark, 1993: 389). It would appear that the postmodern condit ion does not necessarily mar the possibility of a reconstitution of religious life along more fluid doctrinal lines (Stark, 1999: 260). This goes some way towards rebutting the assumptions put forward by the bottom up/demand side theory of secularisation (Wilson, 1966: 61). The ‘market’ interpretation of religious adherence may provide a better way of understanding the extent to which modern societies have been secularised (Wilson, 1966: 82). The dynamic interactions that take place in the social space give rise to the possibility of more fluid (and therefore more vibrant) religious denominational structures that may rehabilitate the spectrum of religious life in postmodern societies (Stark and Iannaccone, 1994: 231). It could be posited that this trend, directed from the top down and informed by a strong supply side approach borrowed from the field of economics, is ultimately a better way to understand the reasons behind the persistence of religious life in modern soci eties (Asad, 2003: 14). Conclusion By way of conclusion, it may be posited that the bottom up/demand side theory of secularisation provides with some interesting insights regarding the evolution of religious life in societies that have been affected by the process of industrialisation and modernisation, to be sure, the application of scientific methods of interpreting the nature of reality resulted in profound changes in the nature and extent of religious practice in Western European and North American societies (Berger, 1969: 77). The specialisation of technical knowledge production removed power from the religious authorities regarding the way in which knowledge was to be pursued, created and spread (Norris, 2004: 41).   Moreover, the onset of modernisation and industrialisation gave the state a great deal of power in order to provide welfare provisions for its citizens, hence stripping the church institutions of their functional purpose (Fitzgerald, 2000: 122).   Notwithstanding the validity of these arguments, they do not explain the persistence of religious attendance throughout the ages (Stark, 1993: 390). There seems to be an inherent human drive to seek the ultimate explanations of the nature of existence by referring to supernatural forces, which explains the resilience of religious practice across the ages. The postmodern condition has given rise to new forms of religious and spiritual practices that thrive thanks to the way in which they are able to utilise technology in order to fulfil their mission (Asad, 1993: 45). For all the reasons cited above, it could be concluded that the theory of secularisation fails to explain the continued interest shown by people in pursuing spiritual avenues for personal advancement; an interest that seems to be more vibrant than ever in the age of fluid doctrinal requirements for religious practice. Bibliography Asad, T. (1993) Genealogies of Religion, Johns Hopkins University, Baltimore, MD Asad, T. (2003) Formations of the Secular, Stanford University Press, Stanford, CA Berger, P. (1969) The Sacred Canopy, Anchor Books, Garden City, NY Bruce, S. (2002) God is dead-Secularization in the West, Blackwell, Oxford Davie, G. (1994) Religion in Britain since 1945, Blackwell, Oxford Durkheim, E. (1912, 1995) The Elementary Formations of Religious Life, Free Press, New York, NY Fitzgerald, T. (2000) The Ideology of Religious Studies, Oxford University Press, Oxford Gauchet, M., (1999) The Disenchantment with the World, Princeton University Press, Princeton, NJ Harris, S. (2005) The End of Faith, Free Press, New York Idinopulos, T. and Wilson, B. (1998) What is Religion? Origins, Definitions and Explanations, Brill, Boston Martin, D. (1993) A General Theory of Secularization, Gregg Revivals, Aldershot Martin, D., (1969) The Religious and the Secular, Routledge, London Martin, D. (2005) On Secularisation, Aldergate Publishing Company, Aldershot McCutcheon, R. (2003) The Discipline of Religion-Structure, Meaning, Rhetoric, Routledge, London Norris, P. (2004) Sacred and Secular, Cambridge University Press, Cambridge Stark, R. and Iannaccone, L., A Supply Side Reinterpretation of the Secularization of Europe, Journal for the Scientific Study of Religion ,Vol. 33, No. 3 (Sep., 1994), pp. 230-252 Stark, R., Europes Receptivity to New Religious Movements: Round Two, Journal for the Scientific Study of Religion, Vol. 32, No. 4 (Dec., 1993), pp. 389-397 Stark, R., Secularization, R.I.P. Source: Sociology of Religion, Vol. 60, No. 3, Autumn, 1999, pp. 249-273 Tremlett, P. F. (2009) Religion and the Discourse on Modernity, Continuum, New York Wilson, B. (1966) Religion in Secular Society, C. A. Watts, London

Technology and Typos

Technology and Typos Technology and Typos Technology and Typos By Mark Nichol Just a week after a typographical error in campaign materials for Mitt Romney prompted newspaper headlines, more spelling mistakes by the Romney campaign and the Obama administration alike made the news. A misspelling of America in Romney’s iPhone â€Å"With Mitt† app was followed by a reference to Ronald Reagan spelled â€Å"Ronald Regan† in a slide show at a donor event, a misspelling in a video of â€Å"sneak-peak† instead of â€Å"sneak-peek† (tsk! nobody pointed out that in addition, the hyphen is extraneous), and an invitation to buy â€Å"offical† campaign gear. (The latter two errors appeared on Romney’s Facebook page.) The Obama administration has a few red check marks on its assignments, too: Last year, the White House’s Twitter account misspelled Libya, and Obama himself was seen misspelling Syracuse. He was also called out for a couple of mistakes in the spelling of the names of historical figures in his 1995 memoir. What is the world coming to? In the vicious world of politics, these flubs have provided hooks to hang vitriol on. The misspelling by Romney’s staff of America and Reagan, two key words in Republican ideology, and the other mistakes associated with his campaign have been exploited to attack his suitability for higher office a specious argument, regardless of what you may think about just that. The same goes for Obama, though he is directly responsible for the mistakes in his book. But these errors do provide valuable lessons for everyone. Most important, just as evolution does not mean â€Å"improvement† (the basic definition is â€Å"change†), progress does not mean â€Å"things get better.† And a corollary point is this: Just because you can doesn’t mean you should. How did these errors happen? Because it was easy for them to happen. I wasn’t at the scene of any of these misdemeanor crimes against the English language, but my guess is that in the case of the Romney campaign’s typos, and the Obama administration’s misspelling of Libya, a single person was involved: Tap on a few keys, click a couple of buttons, and presto! the app is launched, the video text is entered, the website copy is live. In the past, political campaigns, like other organizations, took a more measured approach to getting the words out: Drafts were circulated, revised, vetted. Errors occurred, but seldom, because the process rendered the environment hostile to mistakes. Now, however, technology allows one person to have control over dissemination (and sensible people will realize that even if multiple pairs of eyeballs were involved in any of these boo-boos, none of those sensory organs belonged to Romney or Obama himself). Why is it any different now? Why are decision makers so careless in assuming that just because a procedure can be simplified, the protocol for effecting the outcome of the procedure can be minimized as well? Because easier translates to faster and cheaper. But what about quality? You’ll notice nobody defended these errors by saying, â€Å"You know what we meant by Amercia† or â€Å"Everybody knows who ‘Ronald Regan’ refers to† or â€Å"The Libyans spell their country’s name al-LÄ «biyyah, so go figure.† Nor were any announcements made about any heads rolling as a result of the mistakes. We shouldn’t shrug these errors off, however. There are more pressing issues in politics than an apparent aversion to spell-checking, but clear communication is compromised when the ease of use of technology enables carelessness. These mistakes are symptoms of a decline in quality control in our written language and an attendant apathy about the issue. And when impressionable younger people, already inured to the attraction of text-speak, see that our society is blasà © and blithe about how sequences of alphabetical characters are displayed (spelling errors are already ubiquitous, whether on billboards or chalkboards), they receive a subliminal message that precision and perfection are not worthy (if ultimately unattainable) goals. I don’t mean to come across as an alarmist reactionary. Again, we’ve got more important things to take care of. But in the meantime, we shouldn’t let the little things slip away unheeded. And I’ve admitted making errors myself. But as we use our handy little keyboards and keypads, let’s all be more careful out there. Want to improve your English in five minutes a day? Get a subscription and start receiving our writing tips and exercises daily! Keep learning! Browse the Business Writing category, check our popular posts, or choose a related post below:15 Terms for Those Who Tell the FutureRules for Capitalization in TitlesWoof or Weft?

Literacy Program Essay Example | Topics and Well Written Essays - 1250 words

Literacy Program - Essay Example This literacy programme is scheduled for a week's time, wherein a strategy is evolved to include all components of the programme. When the reading level of the student is identified, "the objective then becomes measurable, and the teacher can collect information that will provide evidence as to whether it has been met" (Gunning, 2004). In order to improve the reading comprehension of a student, I would like to introduce a combination of materials, that would help a student understand the different kinds of written materials and also improve his overall reading skills. I would include the following components in the reading comprehension module: Reading of a newspaper, a classic novel that is pertinent to the standard of the student, reading columns or articles by eminent personalities that would interest the student, reading a text book of English language, reading comics and finally, reading a project based on the interest levels of a student of the particular standard. Each day of the week-long strategy would include one item from the list each. The list is a pretty comprehensive one, with diversity in the reading approach. ... After the course of the week's programme, a post-test in the form a summative assessment programme, to determine the effectiveness of the programme. PHONICS Teaching phonics is an especially difficult task, since the English language makes use of a combination of sounds, that are pronounced differently under different rules of stress and syllable-framework. Hence, students find it difficult to understand pronunciation under different circumstances. For examples, homonyms are difficult to teach. Hence, the literacy programme would include a strategy to help students pronounce words correctly, keeping in mind, the context. The programme would include reading lessons, wherein students would be introduced to the concept of phonetics, the symbols for each modern letter in the English alphabet, the concept of syllables, exercises based on not just synonyms and antonyms, but also homonyms. Exercises in the form of listening lessons, by encouraging a student to record his/ her reading test everyday on the tape and then asking him/her to come up with a personally assessment of the pronunciation of words. This would help the student understand and analyse words, besides marking the progress he has made in the course of the programme. DEVELOPING VOCABULARY In a literacy programme, developing the strength of the students' vocabulary is very important. For this aspect of literacy education, one cannot generalize the extent of a student's