Free Essays on Aids In Sfrica

AIDS in Africa As recently as 1990, there were some regions of the world that had remained relatively unscathed by AIDS. Today, however, there is not a single country around the world which has wholly escaped the AIDS epidemic. As the epidemic has matured, some of the developed nations which were hard hit by the epidemic in the 1980s such as the United States have reported a slowing in the rate of new infections and a stabilization among existing cases with lower mortality rates and an extension of post-diagnosis lifespan. However, despite the changing face of the global AIDS pandemic, one factor remains unchanged: no region of the world bears a higher AIDS-related burden than sub-Saharan Africa. This paper examines the demographic effects of AIDS in Africa, focusing on the hardest-hit countries of sub-Saharan Africa and considers the present and future impact of the AIDS epidemic on major demographic measures such as fertility, mortality, life expectancy, gender, age, and family structure. Althoug h the sub-Saharan region accounts for just 10% of the world’s population, 67% (22.5 million) of the 33.4 million people living with HIV/AIDS in 1998 were residents of one of the 34 countries of sub-Saharan Africa, and of all AIDS deaths since the epidemic started, 83% have occurred in sub-Saharan Africa (Gilks, 1999, p. 180). Among children under age 15 living with HIV/AIDS, 90% live in sub-Saharan Africa as do 95% of all AIDS orphans. In several of the 34 sub-Saharan nations, 1 out of every 4 adults is HIV-positive (UNAIDS, 1998, p. 1). Taxing low-income countries with health care systems inadequate to handle the burden of non-AIDS related illnesses, AIDS has devastated many of the sub-Saharan African economies. The impact of AIDS on the region is such that it is now affecting demographics - changing mortality and fertility rates, reducing lifespan, and ultimately affecting population growth. Although Africa is the region of the world ha... Free Essays on Aids In Sfrica Free Essays on Aids In Sfrica AIDS in Africa As recently as 1990, there were some regions of the world that had remained relatively unscathed by AIDS. Today, however, there is not a single country around the world which has wholly escaped the AIDS epidemic. As the epidemic has matured, some of the developed nations which were hard hit by the epidemic in the 1980s such as the United States have reported a slowing in the rate of new infections and a stabilization among existing cases with lower mortality rates and an extension of post-diagnosis lifespan. However, despite the changing face of the global AIDS pandemic, one factor remains unchanged: no region of the world bears a higher AIDS-related burden than sub-Saharan Africa. This paper examines the demographic effects of AIDS in Africa, focusing on the hardest-hit countries of sub-Saharan Africa and considers the present and future impact of the AIDS epidemic on major demographic measures such as fertility, mortality, life expectancy, gender, age, and family structure. Althoug h the sub-Saharan region accounts for just 10% of the world’s population, 67% (22.5 million) of the 33.4 million people living with HIV/AIDS in 1998 were residents of one of the 34 countries of sub-Saharan Africa, and of all AIDS deaths since the epidemic started, 83% have occurred in sub-Saharan Africa (Gilks, 1999, p. 180). Among children under age 15 living with HIV/AIDS, 90% live in sub-Saharan Africa as do 95% of all AIDS orphans. In several of the 34 sub-Saharan nations, 1 out of every 4 adults is HIV-positive (UNAIDS, 1998, p. 1). Taxing low-income countries with health care systems inadequate to handle the burden of non-AIDS related illnesses, AIDS has devastated many of the sub-Saharan African economies. The impact of AIDS on the region is such that it is now affecting demographics - changing mortality and fertility rates, reducing lifespan, and ultimately affecting population growth. Although Africa is the region of the world ha...

How to Become More of a Morning Person

How to Become More of a Morning Person You hear a lot, especially around the new year, about early birds getting worms and how important it is to start your day off right with all these morning rituals. But what if your morning ritual is sleeping as late as possible, then snapping at everyone in your path until your triple shot of coffee kicks in? Here are a few strategies to train yourself to be a morning person.Get enough sleep.This is the number one most important factor to waking up fresh: getting enough sleep. Try to normalize your sleep routine. Start going to bed religiously at a certain time that leaves you sufficient sleep before your desired wake-up time. Be consistent. Try to sleep and wake up at the same time every day. If your desired schedule is really far from where you are now, start working back to it slowly, in 20 minute increments until you’re in the groove.Make waking up a gentle experience.Turn off that honking awful alarm and switch it to something more soothing and fun that makes you want to get out of bed. If you can,  leave your blinds open so you will get a flash of natural light to help jumpstart your body clock.Protect your time.Having enough time to do the things you need to do in a day and still take care of yourself can be difficult. Learn to say â€Å"no† to added activities and obligations. Slash an hour out of your day that’s just for you (to sleep!).Create your own rituals.Give yourself a bedtime ritual and follow it religiously. Turn off your electronics for at least an hour before turning in. Lay out your lunch and clothes and materials for the morning. Make your to-do list for the next day. Have a soothing cup of tea and get into a cozy robe. Make sure you have a nice sleeping area as well- new sheets never hurt at times like these!Reward yourself.Give yourself treats for accomplishing your early rise. Some ideas: set up all the elements to create your favorite breakfast, or save a podcast to listen to  while you’re in the shower. Maintain a healthy lifestyle.There’s no underestimating eating right and exercise in your new sleep pattern project. Exercise boosts energy- particularly when done in the early morning, and so does feeding your body the good things that it needs. Especially protein. You’ll be setting yourself up for all kinds of success- not just with your sleep schedule.Give yourself a reason.Keep your mind on why you’re trying to carve out this new habit. Eyes on the prize. Make it mean something to you and you’re more likely to stick with it.Try an app.If you need a little outside intervention, try an app like Better Me, or Sleep Cycle, or Wake n Shake.

Two Events Essay Example | Topics and Well Written Essays - 750 words

Two Events - Essay Example It acted as a wakeup call for USA to defend its citizens. The following paper looks at the above two events and how they have contributed to the current state of America. Attack on Pearl Harbor On 7th December 1941, the United States of America was intentionally and abruptly ambushed by the air and naval forces of the Japan Empire. The location of the bombing and sinking of American ships was the Pearl Harbor Naval and Army base in Oahu, Hawaii. The US eventually entered World War II due to this homeland assault (Takaki, 2008). I believe that the effects of Pearl Harbor were mostly positive for Americans. Even though the attack terrified the nation, it also united a nation that had been divided due to the war in Europe. After the attack, there were various drives launched such as scrapped iron drive, united paper drives and recycled items. These were used to make items vital for the war such as machine guns, flame throwers, binoculars, and hand grenades. Even the youngest were helpfu l as school children had coin drives in which they gathered coins to purchase war bonds to support the government (Dower, 2011). The second positive effect is that it assisted in ending the Great Depression which had started in 1929. It brought a great need for an industry that provides materials for war-times like ammunition, guns and uniforms for the troops. At the end of the war, citizens purchased all they could not during the war period. There was also a decrease in the rate of unemployment as ten million men and women joined the army while those left at home took jobs in factories. Another positive outcome was that as a resolution not to permit a repeat of World War II, the United Nations was born. The Senate that had declined to sanction the membership of America in the League of Nations following World War I, eventually irresistibly sanctioned US membership in the UN after World War II (Stone, & Kuznick, 2012). There however were some negative elements of the attack in that over 2000 citizens died and 21 ships were sank or damaged seriously. Japanese-American citizens were placed in relocation camps as a measure to ensure that there was no risk of a Japanese descendant acting as a spy for Japan (Takaki, 2008). They were forcefully evicted from their homes within 48 hours and lived in poor conditions. However, in 1988, congress gave a formal apology to the affected and gave the survivors compensations of $20,000 each (Stone, & Kuznick, 2012). After this gesture, America has now turned to be one of the most democratic nations in the world. Its citizens and government became more appreciative to human rights of foreigners and citizens. Conclusion It is clear that if we forget the past then we are bound to repeat its mistakes. The two attacks, even though devastating, shaped USA in their own capacities. They served to bring the nation together in times of crisis. We would not be the strong united superpower we are today without such occurrences. As a count ry, we should take precautionary measures in future and also arrest perpetrators of such attacks while still maintaining socially correct honor to the opinions and rights of mankind. It is right for us as a country to defend ourselves against future attacks but we should do so without destroying our civil rights and values as we do. References Didion, J. (2003). Fixed Ideas: America Since 9.11. New York: New York Review Books. Dower, J. W. (2011). Cultures of War: Pearl Harbor / Hiroshima / 9-11 /

Assault Weapons in America Issue Research Paper

Assault Weapons in America Issue - Research Paper Example The research and study on this issue will help in the understanding of the meaning of assault weapons and their features, and the connection to human assault and killings in the United States of America. The research is also important in exploring the measures taken by the American federal government in countering the use of assault rifles, in addition to public opinion and support on the same. The research also objects at exploring the set up legislations for prohibition of importation, ownership, transportation and use of assault weapons. There is also an exploration of the most affected states in America, and their respective state bans on assault rifles. The history of assault rifles in the United States is also a core objective of this research study to provide extra information about assault rifles for a better understanding.On 13th September, 1994, the American Congress adopted the Violent Crime Control and Law Enforcement Act of 1994 that prohibited the manufacturing, transpo rtation or possession of assault weapons. This Act was an amendment of the Gun Control Act of 1968. Though this Act was critical in controlling the manufacture, possession and use of assault weapons, there were specifics of firearms, shotguns and pistols that had at least two specified features (United States, 2009). These specifications created a large loophole for the manufacturers to circumvent the law by modifying the already produced weapons, since the Act applied only to weapons manufactured. after the enactment (Gaines & Kappeler, 2011). This created a loophole for manufacturers to circumvent the law through modifications, and continued transportation of

Reconstituting Local Manufacturing Essay Example for Free

Reconstituting Local Manufacturing Essay Is it possible to reconstitute local manufacturing and local food markets, or has Globalization ultimately made this impossible? The global economy and marketplace have impacted local industry and local manufacturing harshly. With consumers having choices from international companies able to import their products, a common market pool for the whole world, it has become more difficult for the local merchants to thrive. Also, many Western companies have established themselves in developing countries, such as McDonalds and Starbucks, with over 31,000 and 18,000 locations operating worldwide respectively. While the influx of multi national corporations has created economic opportunities for many in the communities that they operate within. However, with this prosperity has come the evaporation of local industries. What are some of the factors that could help or inhibit the reconstitution of local manufacturing and local food markets. One enormous problem could be the price of doing business and the amount of capital it takes to operate in these markets. These international companies have vast reserves of capital to fund their operations in various countries, even buying up local enterprises to reduce their competition. These corporations also spend an enormous amount of cash on advertising. Thus they are able to extend their brand recognition into their new destinations. This is the formula that has also worked well in American cities. Companies are able to buy out their competition with less expensive production costs or less overhead. These companies can operate on a smaller margin than the local merchants, who do not have the benefit of mass produced overseas inventory. (Kantor, 2002). On a political scale, globalization has had an effect on the policies put into place by local entities that have an impact on the local manufacturing and food market. Through the increased surge in international competition, national policies that are aimed at preserving the structure of local communities and upholding social equality have dwindled and been phased out. Looking to nurture economic growth, many local governments invite foreign investments (Held McGrew, 2012). While these foreign investors infuse  currency into the local economies, the toll they take on the local markets, may not be worth the tradeoff. Could the local governments be taking or mismanaging the funds? Perhaps the cash infusion could be put to better use to help stabilize or revitalize the local manufacturing and markets. The case could also be made that the concessions that the local governments make to entice international companies into their country make it difficult for or at the least do not address the local manufacturing companies and their concerns. Because of the problems caused for the local manufacturing and food markets, wages and income for the local population also suffers, which influences their purchasing power. This creates a circular effect because without purchasing power the local community cannot support more local manufacturing. This is certainly a way in which globalization has hindered local manufacturing and will make it difficult to reconstitute it in the future. Some of the ideals championed by those who favor globalization will naturally work against the reconstitution of local manufacturing and food markets. For example, the principle of economic advantage commonly referred to as the iron law, demands that the best of the countries that initiate competitive strategies is deemed to outdo other competitors from the market. Put simply, if a particular foreign country grows a particular local product more efficiently, then there would be no need to grow the product locally (Davis, 2012). This would force the importation of the product from a foreign country which would obviously hamper the ability of local establishments to be able to compete in that market. In fact, some experts think that because of globalization, in the future all food consumed in America will be imported from elsewhere. It has become financially beneficial to import food instead of growing it locally. This change in economic patterns in response to globalization has hampered the growth of the local industry (Obstfeld, 2000). And functioning in this way will certainly hamper the local manufacturing and food markets to be reestablished and flourish. Another factor of globalization that is well documented is that of outsourcing jobs to developing countries with a cheaper labor force. Much of  this outsourcing has come in the manufacturing sector with many American workers losing their jobs to countries such as China and India. This outsourcing has a great negative impact on the local industry as it deprives it of a reliable workforce (Kantor, 2012). Without stemming the flow of such work overseas, it would make it very difficult to reconstitute the local manufacturing. For those countries that receive these workers however, there is an enormous benefit to their manufacturing sector. The influx of capital from foreign companies investing in their country and the employment opportunities they provide for the workforce give a boost to the local economy. With continued investments coming in and plenty of jobs for their workforce, globalization has actually strengthened the local manufacturing of many foreign countries. Thom Hartman makes some interesting points in his Huffington Post article. Mr. Hartman describes how globalization is destroying the United States’ wealth through multinational corporations transferring all of their manufacturing overseas. He points out that in the late 1940’s and 1950’s manufacturing accounted for 28 percent of the United States total gross domestic product. Even during the Reagan administration is was at 20 percent. However, today it is about ten percent of our GDP (Hartmann, 2010). By shipping so much of our manufacturing overseas, the US is no longer self sufficient and able to create much wealth. By not generating wealth, but rather spending it on all of the foreign manufactured goods, there has been a slow degrading of the nation’s middle class. Of course, we as consumers love the idea of paying less for our goods, but it has to be realized that it comes at a cost. Many companies have cut jobs or reduced salaries, so those â€Å"cheap† goods are not such a bargain anymore. For this trend to stop and be reversed, nations such as the United States must rebuild their manufacturing base and become locally self-sufficient again (Hartmann, 2010). The idea would be for the country’s consumers to buy products manufactured by their own workers. While no answers or even ideas for reversing the problem globalization has caused were offered, it paints a clear picture that something needs to be done quickly. References Kantor Paul, (2002). Cities in the International Marketplace: The Political Economy of Urban Development in North America and Western Europe. Princeton University Press Hartmann, Thom, (2010). Globalization Is Killing The Globe: Return to Local Economies. Retrieved from http://www.huffingtonpost.com/thom-hartmann/globalization-is-killing_b_454091.html Held, D. McGrew, A. (2012) Globalization Theory: Approaches and Controversies. (2012), Cambridge. Davis, C. L.(2012). Why Adjudicate? Enforcing Trade Rules in the WTO. Princeton: Princeton University Press. Retrieved January 30, 2015, from Project MUSE database. Obstfeld, Maurice (2000). The Global Capital Market: Benefactor or Menace? The Journal of Economic Perspectives , Vol. 12, No. 4., pp. 9-30.

Early Christianity :: essays research papers

Christianity is now in our modern world one of the five major religions. The other major religions include Islam, Hinduism, Buddhism and Judaism from which Christianity descended. Christianity was practiced before Christ, During his life, and after his life. After Christ ¹s life Christianity spread to become a main world religion.   Ã‚  Ã‚  Ã‚  Ã‚  In 63 B.C. Roman power spread to Judea, the Jewish homeland. At the time King Herod was the ruler of Judea, he accepted Roman rule and angered many Jews by doing so. After the death of Herod many Jews revolted against Roman rule for 10 years. At this time there were two main factions of Jews, one group, the Zealots wanted to rid Judea of Roman influence. The other group was waiting for a messiah as scripture had prophetized. The Messiah, or Savior would restore the kingdom to the Jews.   Ã‚  Ã‚  Ã‚  Ã‚  Jesus is said to have been born around 4-6 BC. When Jesus was 30 he began his ministry. Many of the reasons that his religion succeeded were that it treated everyone equally promised eternal life and was centered on on your personal relationship with God. Jesus ¹ teachings included love for God, neighbors, enemies and yourself. The ten commandments and the basic foundation of Judaism was included in his teachings as Jesus was born a Jew.   Ã‚  Ã‚  Ã‚  Ã‚  Jesus had 12 disciples, disciple means follower or pupil, even long after the death of Jesus these disciples would continue teaching about Jesus. The first four books of the bible were written by the Disciple these books are called apostles they are as follows Matthew, Mark, Luke and John. Jesus became famous, because he appealed to the rich and poor alike, he had few or no possessions and he traveled all over what was then considered to be the world. Jesus attracted attention from both Jewish and Roman leaders.   Ã‚  Ã‚  Ã‚  Ã‚  When Jesus visited Jerusalem around 29 AD, he found enthusiastic crowds greeting him as the messiah. However he was arrested for not worshiping pagan Roman gods and was sentenced to death on a cross. While he was hanging awaiting death he forgave those who had killed him and those who had worshipped him the day before were denying him. After his crucifixion he was placed in a tomb, on the third day he rose, and greeted his followers, further convincing them that he was the messiah.   Ã‚  Ã‚  Ã‚  Ã‚  Paul was originally a Jew by the name of Saul, who persecuted Christians.

Freudian approaches to Tennessee Williams’ Cat on a Hot Tin Roof Essay

I will discuss how Freudian theory ties in with the issues featuring in Cat on a Hot Tin Roof. Sigmund Freud the founder of psychoanalysis came up with a theory of the unconscious mind, he identified that sexual desires are the primary motivational energy of human life. William shows this in play by Margaret’s sexual desires for Brick keeps her energy up and gets her to keep trying to get Brick’s affection. Big Daddy and Big Mama have fears and anxieties about Margaret and Bricks lack of children, and so does Margaret herself because she wants a share of the plantation. However this does not worry Mae and Gooper who are more than happy that they are prime candidates to become the owner of the plantation, Mae especially enjoy sneer at the fact that Margaret is childless â€Å"Mae: she’s childless because that big beautiful athlete of hers won’t go to bed with her† (97). The family especially Big Daddy and Maggie have doubts about Brick’s sexuality and try to confront him about it. Brick: â€Å"You think that me and Skipper were a pair of dirty old men?† (pg 77). Symbolism definitely shown in ‘Cat on a Hot Tin Roof’, Bricks crutch can symbolise that he needs support, â€Å"Brick: no just give me my crutch† (27). The crutch can be seen as symbol that Brick is weak without skipper hence needs support. But it can also represent the fact that Brick has lost his masculinity ‘Brick: I’m getting softer Maggie’ (pg 31) and the crutch is his masculinity hence why he cannot go anywhere without it. The alcohol symbolises that Brick is trying to escape reality by making himself unconscious or in his words the ‘click’ which he says to be when he is peaceful with himself. However the excessive drinking by Brick can also mean that Brick cannot cope without Skipper. Repression of homosexuality in Cat on a Hot Tin Roof ties in with Sigmund Freud ideology, as Brick represses his feeling towards Skipper Brick: â€Å"I had friendship with Skipper – you are naming it dirty!† (pg 42).Repression is a defence mechanism and there are two stages, firstly the desires are pushed out from conscious into unconscious but this does not work for Brick as his feeling still surface. So the second line of defence is started this is where Brick is at in the book. Williams shows Brick as being reluctant to come out about his sexuality because he is brought up in an upper class family. One type of second line defence is overcompensation which is when a weakness is covered up by overcompensating on something else, in Bricks case is excessive sport. Then comes projection which is when you blame someone else; Brick blames â€Å"Maggie(79)† because she got â€Å"the idea (79)† that Brick and Skipper relationship was abnormal and that one reason why Skipper committed suicide. Then comes denial when protecting you from unpleasant reality which is seen in Brick as he tries to deny the truth when Big Daddy talks about it. Brick â€Å"YOU THINK SO TOO? You think me an skipper did sodomy†(77). Brick tries to justify it was Maggie who put dirty things into Skipper minding doubting himself about his sexuality, Brick trying to repress any arguments down to Margaret being jealous. Brick comes from an upper-class family who are highly respected from other people. The time when the story was set (1955) was a time when homosexuals were looked down upon and brought shame to their family. Brick is from a rich family, so he hides his sexuality so not to embarrass himself or his family, and marries Maggie to show that he is a man and tries to show his masculinity by being an athlete. Death features massively in the play, especially for Big Daddy who has cancer yet has been lied to by the family saying that he has a spastic colon. Big Daddy is also in denial because he himself knows everything is not alright because of the pain yet is putting a front on. Big Daddy and Big Mama have been told that he does not have cancer when he does and the only people that know are Mae and Gooper and Brick and Maggie. Big Mama is told her husband still has cancer later, but she says â€Å"it’s all a mistake† (93). Skipper is dead which makes Brick angry and blames his wife for the death. Margaret say is begging for Brick attention when she says â€Å"Skipper is dead! I am alive!†, but Brick does not want to believe that Skipper is dead â€Å"I tried to kill your Aunt Maggie, but I failed.† Brick definitely does not love Maggie and is shown in different way for example[She kisses Brick on the mouth which he immediately wipes with the back of his hand, (55pg).Bricks sexual desire keep surfacing no matter how much he is trying to suppress, so he tries to get his manhood back by jumping hurdles at the school athletic field but ends up fracturing his ankle. It shows that Brick is weak and helpless without Skipper. But also can be also interpreted to show Freud theory of sexual desires becomes energy for human life. Freud theory can relate to Cat on a Hot Tin Roof because unconscious and sexual desire relate to the character Brick who is trying to suppress his abnormal feeling from conscious to unconscious. In addition there is fear of death by Big Daddy and there are sexual desires.

The Jesuit Legacy in India

The Jesuit Legacy in India Abstract: The Jesuits arrived in India in 1542 A. D. to carry out Christ’s command to â€Å"go and make disciples of all nations† (Matthew 28:19). Over the last 500 years, they have woven themselves into the very fabric of India with deep psychological, theological and sociological connotations. This article tells that story; highlights some noteworthy Jesuit influences on Modern India, particularly in the fields of education, medicine, social service and leadership training amongst the youth; and, draws leadership lessons from these Jesuit achievements.The Jesuits demonstrated servant leadership, transformational leadership, and transactional leadership qualities. Without the Jesuits, the article concludes, India would be a different country. The Jesuit Legacy in India Ad majorem Dei gloriam. For the greater glory of God. That’s the motto of a religious order of men called the Society of Jesus that has quietly influenced India, and pro vided understated leadership to the world’s largest democracy in many positive ways deserving of recognition.The influence of the Jesuits in India extends beyond just the spread of Christianity, weaving intricate psychological, theological and sociological patterns into the very fabric of modern Indian society. Professor George Menachery – appointed by Pope Benedict XVI as member of the Pontifical Equestrian Order of St. Gregory the Great in early 2008, and editor of the St.Thomas Christian Encyclopedia of India and the Indian Church History Classics – writes in Volume III of the former publication: the â€Å"factor which has won the Society a lasting place in the minds of the people and in the history of the nation is the large number of spheres which it has penetrated and permeated,† and goes on to list religion, spirituality, politics, education, science, technology, meteorology, diplomacy, indology, culture, history, geography, language, literature, a rt, architecture, sports, medicine, healthcare, social reforms, leadership formation, tribal and aboriginal movements, and nation-building as some of the contributions of the Jesuits to modern India. Brief History The organization was founded in 1534 by St. Ignatius Loyola (1491–1556), and received papal authorization in 1540 under Pope Paul III. Amongst the original six members was St. Francis Xavier, who was an ardent missionary with the passion to take Christ’s message to the East. He arrived in India in 1542, almost fifteen centuries after St. Thomas the Apostle had brought Christianity to India.With the arrival of Xavier, began a saga of leadership by the Society of Jesus in India that continues to this day, almost 500 years later. Pre-British India The expanding influence on the Jesuits on 17th century pre-British India has been well documented by historians, among them Ellison Banks Findly, who writes in Nur Jahan, Empress of Mughal India (Oxford University Pres s) that Mughal Emperor Jahangir (1569-1627) granted the Jesuits many privileges, and spent â€Å"every night for one year†¦ in hearing disputation† amongst Christian and other theologians, and that his â€Å"most active interest in Christian doctrine was in the debates held at his court between the Jesuit fathers and the Muslim mullas. In fact, the Jesuit Mission of the Great Moghul was started at the request of Emperor Akbar, with Father Rudolph Acquaviva, the future Martyr, as its first Superior.The Jesuit Mission in Madura in the south was also begun at the request of the Hindu viceroy (nayakka) established in Madura, and later supported by Zulfikar Ali Khan (1690-1703), the first Nawab of the Carnatic. The Madura Mission counted among its members the celebrated Father Robert de Nobili, as well as Saint John de Britto. British India With the onset of British rule over India that effectively began in 1757 after the Battle of Plassey, the Jesuits found greater favor wi th the erstwhile powers. They began exerting increasing influence not only on the Christians in India, but also on the society at large.Even the Maharajas – whom the British allowed to reign as long as they paid their due taxes to the Crown – and their war councils and civil administrations, were positively influenced by the Jesuits, right from Goa to Cochin to Cape Comorin to Manapad to Mannar to Mylapore. Independent India By the time the British Empire was overthrown and independent India emerged in 1947, the Jesuits had entrenched themselves deeply into Indian society by way of leading and high-profile educational institutions, hospitals, charity organizations and other enterprises that became effective partners of the government in the young democracy in supporting growth.Professor George Menachery writes in The St. Thomas Christian Encyclopedia of India (Vol. III 2010): â€Å"the ubiquitous nature of the Society has through its varied missions become one of the most powerful influences in Indian history. Today there is hardly any Catholic ecclesiastical division in India or any revenue district in the country for that matter which does not boast some Jesuit enterprise or other, be it a school or a college, a technical training institute or an engineering establishment, a printing press or an infirmary, a seminary or a social service centre. † Psychological Influence on India Discipline positively impacted the Indian psycheThe Jesuit movement gathered force right in the middle of the Catholic revival called the Counter-Reformation that began with the Council of Trent (1545-1563) as a response to the Protestant Reformation, and ended with the Thirty Years’ War in 1648. Pope Paul III (1534–1549) led the Council of Trent, and tasked the attending cardinals with institutional reform to impact ecclesiastical (or structural) reconfiguration, religious orders, spiritual movements and political dimensions of the Catholic Church. New religious orders – such as the Jesuits, Capuchins, Ursulines, Theatines, Discalced Carmelites, and the Barnabites – were a fundamental part of this movement, and Jesuits in particular, greatly bolstered rural parishes, enhanced popular piety, succeeded in constraining corruption within the church, and played an exemplary role in overall Catholic renewal.These activities extended well into India. The Jesuit charter established by St. Ignatius Loyola was dictatorial and military-like (possibly emanating from the fact that Ignatius was a soldier before he became a priest); and, this iron discipline, rigid training and resolute character of the Jesuits created a deep psychological impact on the Indian psyche. Rev. Fr. Jerome Francis, a current Jesuit missionary in the Calcutta Province, opines that this perception of extreme discipline sat well with the general Indian populace and the rulers, and consequently boded well for the next phase of Jesuit growth in the count ry. Helped prevent Mysticism amongst Indian ChristiansAn example of rigid and inflexible discipline can be discerned in regulations such as Rule-13 of the Jesuit Charter that said: â€Å"I will believe that the white that I see is black if the hierarchical Church so defines it† (Jesuit Political Thought: The Society of Jesus and the State by Harro Hopfl, Cambridge University Press, 2004). Ursula King writes in Christian Mystics: The Spiritual Heart of the Christian Tradition (Simon & Schuster, 1998) that such rigid principles helped prevent the spread of mysticism amongst Christians in India, even while mysticism ran high in parts of Europe during the Catholic revival, with leaders like Teresa of Avila (1515-82) and John of the Cross (1542-91). The spread of mysticism made the institutional Church especially nervous because, carried to its logical conclusion, mysticism negates the need for priesthood and the sacraments.Since one of the central tenets of Hinduism is a formless God (â€Å"Thou art formless; thy only form is our knowledge of thee† – Upanishads), Christians exposed to Hindu thought were especially prone mysticism, as has been proven over and over again by later-day Christian mystics like Father Bede Griffiths (1906-1993) and Henry le Saux (1910-1973). Closer psychological integration with Hindu society The Jesuits also introduced to India the Spiritual Exercises of Ignatius, which was endorsed by Pope Paul III in 1548, and exemplified the Society of Jesus in the way these exercises helped the Jesuits understand human relationship with God, and live a life of commitment to Christ. The Exercises were a set of meditations, prayers and mental exercises designed to be carried out typically over a four week period, aimed at helping individuals discern Jesus in their lives and commit to a life of service to Christ.This rigid Jesuit tradition has been compared with devotionalism, and provided close parallels to Hindu ritualistic tradi tions, and helped psychologically in the closer integration of the Jesuits into Hindu society. Theological Influence Setting up of Seminaries Jesuits believed in establishing seminaries for the proper training of priests in the spiritual life and the theological traditions of the Church. Consequently, they set up several seminaries in India to dispense theological knowledge. Styled after the successful seminary of the Malankara Orthodox Church that was founded by St. Thomas, the Apostle in A. D. 52, and the Rachol Seminary founded in 1521 by the Church of Goa, the earliest Jesuit seminary was the St.Joseph's Inter-diocesan Seminary, Mangalore established in 1763; followed by St. Joseph’s Seminary started in West Bengal in 1879; and, the Society of the Missionaries of St. Francis Xavier founded in 1887 in Pilar. Today there are at least 22 Jesuit seminaries, many of them degree granting institutions authorized by the Vatican and the government of India. The foremost example of Jesuit theological excellence is the Vidyajyoti College of Theology in Delhi that currently enrolls hundreds of students coming from some 70 religious congregations, dioceses, secular institutes and lay associations from every part of India and abroad. Setting up of ChurchesOne of the earliest Jesuit churches was established by St. Francis Xavier himself in Tuticorin. Originally called the Jesuit Church of Saint Paul, its status was raised to that of a Basilica by Pope Paul II to mark its 400th anniversary, and is now known as the Basilica of Our Lady of the Snows, Tuticorin. St. Paul’s Churchaty in Diu on the west coast of India dates back to 1610. In all, there are over 110 Jesuit Churches in India, and these churches have always integrated well with Indian society in general, and with people from other faiths, in particular. To cite one example of this integration: During midnight mass on Christmas Eve in St.Paul’s Cathedral in Calcutta, the rush of Hindus is so he avy that the Church installs a loudspeaker system in the large gardens surrounding the Church, so that hundreds of Hindus who could not gain entry into the Cathedral, can sit and listen to the rituals. Evangelism Jesus commanded his eleven disciples to: â€Å"†¦ go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age. † – Matthew 28:19,20 NIV. The Jesuits had evangelism as one of their stated goals, and their efforts first spread Christianity along the western â€Å"Konkan† coast of India. The Jesuits then spread both southwards (towards Madura) and northwards (towards Agra), continually converting Hindus and Muslims to Christianity. Rev. H. Hosten, S. J. writes in Jesuit Missionaries in Northern India and Inscriptions on their Tombs (1580-1803): â€Å"Under (Mughal Emperor) Jah angir†¦ several Mohamedan Princes were baptized†, among them â€Å"Currown, another of Jahangir's sons, and other of his friends (to make his way easier to the Crown) prevailed with Jahangir that his kinsmen Shaw Selym's Brother's Sons might be Christened; which accordingly was done in Agra†¦ that year they also baptized another Grandson of Akbar's. † Until the Protestant Missionaries came to India in the 18th century, the Jesuits were the prime force of evangelism in India. Typical and often quoted, but not unique, proactive initiative to reach out to the Indian masses is practiced today by the Indian Theological Seminary (ITS).Founded by the Jesuits, ITS is now an interdenominational seminary located in Chennai, Tamil Nadu, with Gilgal Gospel Mission as its missionary training arm. The Gilgal Gospel Mission trains men and women, and sends them out into the world at large in pairs, into Hindu villages, with a view to them establishing friendship in the villag es, and starting, first, Sunday Schools and, later, Churches. ITS prepares three types of Church planters (a) bare foot evangelists (C. Th), (b) Bachelor of Theology (B. Th), and (c) Master of Divinity (M. Div). Graduates who prepare at ITS fulfill its mission of â€Å"Preaching Christ and Planting Churches† in every village, town and city.Many return to their homes in the various parts of India to continue teaching, preaching, and planting churches. Today, Christianity is India's third-largest religion, with approximately 24 million followers, constituting 2. 3% of India's population. The popularization of Annual Retreats amongst Priests and the Populace As noted earlier, the Jesuits avidly pursued the implementation of the Spiritual Exercises of Ignatius that were a set of meditations, prayers and mental exercises designed to be practiced in the form of a four week meditative retreat from normal life. The basic purpose of these retreats was to mediate the human-God relation ship; and, periodically re-examine and re-validate the nuances of that relationship.Such annual retreats became popular in India not only amongst the Jesuit priests, but even amongst priests from other faiths. The concept of retreats spread to the corporate world too, and Sunanda Dutta-Ray writing in The Statesman dated January 26, 2006, mention three instances where Chief Executive Officers of large Indian corporations – all Jesuit alumni – instituted the concept of a 3-day annual retreat modeled after their experience in school. Sociological Influence The largest visible Jesuit influence on India has been the wide and deep sociological impact – in terms of the development of the Indian people and societies – that is discernible everywhere.Jesuit Education With over 30 excellent high schools, over 10 high profile colleges for higher education, and innumerable elementary schools and vocational training centers all over India, Jesuit education is much soug ht after in the country. The foremost examples of Jesuit higher education are the Vellore Medical College and Hospital, one of India’s foremost teaching hospitals, Xavier Labor Relations Institute, one of India’s foremost business schools. Even St. Xavier’s College in Calcutta has produced many industry leaders, the foremost amongst them is Lakshmi Mittal, whose company – ArcelorMittal – is today the world’s largest steel producer.Loyola College in Chennai has similarly produced many leaders for the country, even a President (Ramaswamy Venkataraman) and a world chess champion (Viswanathan Anand). Most of these educational institutions date back to the earlier part of the 20th century, if not earlier still, and played a vigorous role in nation-building when India became independent. Former President of India, Abdul Kalam, lauded the Jesuits’ role in India education, while opening the 6th global meet of Jesuit institutions in Calcutta: â€Å"†Jesuit institutions have a big role in the spread of modern education in the country. Being a Jesuit alumnus myself, I'm aware of the great contribution of Jesuit education not only in India but around the world† (as reported by Krittivas Mukherjee for Indo-Asian News Service).Not content to be restricted to India alone, Jesuits from Calcutta recently gave education in Afghanistan a boost, when two of them – Maria Joseph and Sahaya Jude – recently travelled to the war-torn country and started training students and teachers (as reported in the The Telegraph, Jan 4, 2010). It should be mentioned in passing that all Jesuit education in India is completely secular. Catholic students are given additional training in Catechism, but students of other faiths are usually treated to a secular Moral Science lecture, or – at most – a watered down Bible History. Jesuit Social Work Jesuits have deeply been involved in social work and social reform.W hole books can be written on this subject alone, because these engagements have been – and continue to be – so numerous and so vigorous. Caritas India has been at the forefront of traditional social work, as the front organization for Catholic Charities, with thousands of people and hundreds of project sites spanning all across the country. It is only one of the more visible ones; in general, almost every Jesuit organization practices social work in its immediate vicinity, and engages the students of all its nationwide institutions in social activities. For instance, the Vidyajyoti College of Theology in Delhi has very active prison ministry, hospital ministry, slum ministry, tribal ministry, neighborhood ministry, and even a railway platform ministry.Many Jesuits ventured out into the villages and made a mark with their social activism. Just one such example is Father Michael Anthony Windey (1921-2009), founder of the Village Reconstruction Organization (VRO), who joi ned the Jesuits in 1938, traveled to India in 1946 and was ordained a priest in 1950. When he passed away in Belgium in 2009 while under treatment for cancer, he was mourned by the Church, social workers and villagers in India, because he had dedicated his life to using Gandhian methods to revolutionize village life in India. Said Father A. X. J. Bosco, a former head of the Jesuits? Andhra Pradesh province who has worked as VRO? operational director: â€Å"Father Windey was never bothered about the religion of the person he helped. While selecting villages, he always chose to help the poorest village. † Social Activism The involvement of the Jesuits extended to social activism, sometimes of a kind even questioned by the Vatican. Rone Tempest, staff writer, reported in the L. A. Times, Jan 21, 1986, on the Pope’s visit to India: â€Å"Significantly, the Pope will not visit the northern Bihar Muzafapur area, where radical Catholic priests have recently organized Hindu s erfs against powerful landlords, some of whom even maintain their own armies for private wars against their foes and bands of roving bandits, or dacoits.Similarly, when he visits the Catholic stronghold state of Kerala in southern India, he has no plans to visit areas in which radical priests and nuns, India's version of South America's â€Å"liberation theologists,† have organized sailboat fishermen, mostly Hindus and Muslims, against the motorized fishing trawler industry. † Leadership Training Service (LTS) LTS – short for Leadership Training Service – is a unique contribution by the Jesuits to Indian society. Initiated by five students of the Goethals Memorial School in Kurseong, West Bengal in 1959, Fr. Robert Wirth of St. Xavier’s School, Sahibganj, Bihar, was selected to lead the movement in 1970. Fr. Wirth did just that for the next 21 years from the LTS headquarter in Calcutta, and spread the movement to Jesuit educational institutes in 24 States. The LTS motto is: â€Å"For God and Country†, and resonated strongly with a developing India.The LTS vision involves the four-fold objectives of: (a) Personality Development; (b) Leadership Skills; (c) Social Awareness; and, Social Responsibility that leads to social development. The movement articulates this as â€Å"a journey from ‘I Consciousness’ (initiated through Personality development and mastering leadership skills) to ‘We Consciousness’ (achieved through inculcating social awareness and exercising social responsibility that leads to social development)† (as stated on its website: www. LTSworld. com). The LTS celebrated its Golden Jubilee in 2009, and brought Fr. Robert Wirth – who collaborated in the writing of this paper – all the way from Malta to the LTS headquarters in Calcutta.Today there are reportedly over 15,000 LTSers working towards India’s progress. Leadership Lessons from the Jesuits Consisten t and long-term success is never a result of accident or luck. The Jesuits have demonstrated strong leadership qualities throughout their 500 year history in India. Servant Leadership The Jesuits, through their disciplined and exemplary behavior, became role models for the Indian populace who observed them, interacted with them, and learned from them. Influencing through exemplary behavior is a fundamental tenet of servant leadership. The Jesuits also extensively and deeply served the people whose lives they touched, through social work, educational institutions, hospitals and other missions.This service was, and continues to be, in the best tradition of servitude demonstrated by Christ. Transformation Leadership Mark Pousson, Program Director for Service Learning at The Reinert Center for Teaching Excellence at the St. Louis University writes in The Notebook, a publication of the Reinert Center: â€Å"Historically, the Jesuits espouse the power of transformation through conversati on,† (Vol 11, Issue 4), and goes on to say that Ignatius Loyola, the founder of the Jesuit order, readily engaged people in conversation about God and spirituality. It is from his value of transformation through experiences that Saint Ignatius companions infused transformation in what is known as the Jesuit tradition of education.Jesuits heavily utilized this power of transformation through pedagogy and education in India, and – as earlier stated in this article – has left an indelible mark on the Indian education landscape. The Jesuits also practiced transformational leadership by inspiring Indians to strive for something better than they were used to, to push the limit, and to aim for excellence. Evidence of this is plentiful, but particular note may be taken of the Jesuit’s LTS (Leadership Training Service) initiative described earlier, which was a totally new concept in India when it was started in 1959, and continues to inspire and build the current g eneration of young leaders in the 21st century. In fact, the LTS movement resonates strongly with one of the fundamentals goal of transformation leadership: the make leaders out of followers.The Annual Retreats that the Jesuits taught the Indians and popularized amongst people of faith as well as the corporate world, was another instance where people were inspired and motivated to implement and practice innovative leadership solutions for everyday problems. Transactional Leadership Transactional leadership was commonly practiced by the Jesuits. A very common example was the exchange of better medical care for conversion to Christianity. It was a subtle but effective message. When the Jesuits set up modern medical care facilities in rural India – especially in the Tribal areas where people were not even Hindus, but practiced some form of pantheism – it is widely believed that it was not so much the preaching as the access to modern medical care that converted lots of tr ibal people to Christianity. Social Learning TheoryJesuit social activism, social work and its military-like discipline – all widely admired by the Hindus of India – triggered the positive effects of the Social Learning Theory, which argues that people learn best through a 3-step emulation process defined as: (a) observation, (b) imitation, and (c) modeling. When people like behavior they would like to emulate, they are motivated to do so on their own without having to be compelled in some covert or overt manner to oblige. Social Learning Theory, therefore, has feeds into the Servant Leadership theory, because servant leaders aim to influence followers through exemplary action and self-motivated emulation. The Jesuits in India put both servant leadership and social learning theories to good use. Epilogue In closing, a short acknowledgment says it all: Without the Jesuits, India would be a different country.

Hamlet Summary, Act-by-Act

Hamlet Summary, Act-by-Act William Shakespeare’s play Hamlet takes place in Elsinore, Denmark after the death of King Hamlet. The tragedy tells the story of Prince Hamlets moral struggle after his father’s ghost tells him that Claudius, Prince Hamlets uncle, murdered the king. Act I The play begins on a cold night with the changing of the guard. King Hamlet has died, and his brother Claudius has taken the throne. However, for the past two nights, the guards (Francisco and Bernardo) have seen a restless ghost resembling the old king wandering the castle grounds. They inform Hamlet’s friend Horatio of what theyve seen. The next morning, the wedding of Claudius and Gertrude, the wife of the late king, takes place. When the room clears, Hamlet soliloquizes on his disgust at their union, which he views as a betrayal of his father at best and, at worst, incest. Horatio and the guards enter and tell Hamlet to meet the ghost that night. Meanwhile, Laertes, the son of the kings advisor Polonius, is getting ready for school. He says goodbye to his sister Ophelia, who is romantically interested in Hamlet. Polonius enters and lectures Laertes extensively on how to behave at school. Both father and son then warn Ophelia about Hamlet; in response, Ophelia promises to no longer see him. That night, Hamlet meets the ghost, who claims to be the ghost of the king- Hamlets father. The ghost says that he was murdered by Claudius, that Claudius put poison in his ear while he slept, and that Gertrude slept with Claudius even before his death. The ghost orders Hamlet to avenge the murder, but not to punish his mother. Hamlet agrees. Later, he informs Horatio and Marcellus, one of the guards, that he will pretend to be mad until he can get his revenge. Act II Polonius sends a spy, Reynaldo, to France to keep an eye on Laertes. Ophelia enters and tells Polonius that Hamlet entered her room in a mad state, grabbing her wrists and staring wildly into her eyes. She also adds that she has cut off all contact with Hamlet. Polonius, certain that Hamlet is madly in love with Ophelia and that it was Ophelias rejection that put him in this state, decides to meet the king to concoct a plan to spy on Hamlet in conversation with Ophelia. Meanwhile, Gertrude has asked Hamlet’s school friends Rosencrantz and Guildenstern to try to figure out the cause of his madness. Hamlet is suspicious of them, and he evades their questions. Soon, a theatre troupe arrives, and Hamlet requests that the following night they perform a certain play, The Murder of Gonzago, with a few passages inserted written by Hamlet. Alone on stage, Hamlet voices his frustration about his own indecisiveness. He decides he must figure out if the ghost is truly his father or if it is a specter leading him to sin without reason. Because the play depicts of a king who kills his brother and marries his sister-in-law, Hamlet believes that the performance scheduled for the next night will make Claudius show his guilt. Act III Polonius and Claudius spy on Hamlet and Ophelia as she returns the gifts he gave her. They become confused when Hamlet spurns her, telling her to go to a nunnery. Claudius concludes that the cause of Hamlets madness is not his love for Ophelia, and decides that he should send Hamlet away to England, unless Gertrude can figure out the true cause. During the performance of The Murder of Gonzago, Claudius stops the action just after the scene in which poison is poured into the kings ear. Hamlet tells Horatio he is now certain that Claudius murdered his father. In the next scene, Claudius attempts to pray in church, but his guilt prevents him from doing so. Hamlet enters and readies himself to kill Claudius, but stops when he realizes that Claudius might go to heaven if he is killed while praying. Gertrude and Hamlet have a bitter fight in her bedchamber. When Hamlet hears a noise behind the tapestry, he stabs the intruder: it is Polonius, who dies. The ghost appears again, rebuking Hamlet for his harsh words against his mother. Gertrude, who cannot see the ghost, becomes certain that Hamlet is mad. Hamlet drags Polonius’s body offstage. Act IV Hamlet jokes with Claudius about killing Polonius; Claudius, fearing for his own life, orders Rosencrantz and Guildenstern to bring Hamlet to England. Claudius has prepared letters telling the English king to kill Hamlet when he arrives. Gertrude is told that Ophelia has gone mad with the news of her father’s death. Ophelia enters, sings a number of strange songs, and speaks of her father’s death, insinuating that her brother Laertes will get revenge. Soon, Laertes enters and demands Polonius. When Claudius tells Laertes that Polonius he is dead, Ophelia enters with a bundle of flowers, each one symbolic. Laertes, upset by his sister’s state, promises to listen to Claudius’s explanation. A messenger approaches Horatio with a letter from Hamlet. The letter explains that Hamlet snuck onto a pirate vessel that attacked them; after they parted, the pirates mercifully agreed to take him back to Denmark in return for some favors. Meanwhile, Claudius has convinced Laertes to join him against Hamlet. A messenger arrives with a letter for Claudius from Hamlet, announcing his return. Quickly, Claudius and Laertes plot how to kill Hamlet without upsetting Gertrude or the people of Denmark, with whom Hamlet is popular. The two men agree to arrange a duel. Laertes acquires a poison blade, and Claudius plans to give Hamlet a poisoned goblet. Gertrude then enters with news that Ophelia has drowned, reigniting Laertes’s anger. Act V While digging Ophelia’s grave, two gravediggers discuss her apparent suicide. Hamlet and Horatio enter, and a gravedigger introduces him to a skull: Yorick, the old king’s jester whom Hamlet loved. Hamlet considers the nature of death. The funeral procession interrupts Hamlet; Claudius, Gertrude, and Laertes are among the entourage. Laertes jumps into his sister’s grave and demands to be buried alive. Hamlet reveals himself and brawls with Laertes, exclaiming that he loved Ophelia more than forty thousand brothers could. After Hamlet’s exit, Claudius reminds Laertes of their plan to kill Hamlet. Hamlet explains to Horatio that he read Rosencrantz and Guildenstern’s letters, rewrote one demanding the beheading of his former friends, and swapped the letters before escaping on the pirate ship. Osric, a courtier, interrupts with news of Laertes’s duel. At the court, Laertes takes up the poisoned blade. After the first point, Hamlet refuses the poisoned drink from Claudius, from which Gertrude then takes a sip. While Hamlet is unguarded, Laertes wounds him; they grapple and Hamlet wounds Laertes with his own poisoned blade. Just then, Gertrude collapses, exclaiming she has been poisoned. Laertes confesses the plan he shared with Claudius, and Hamlet wounds Claudius with the poisoned blade, killing him. Laertes asks for Hamlet’s forgiveness, and dies. Hamlet asks Horatio to explain his story and declares Fortinbras the next king of Denmark, then dies. Fortinbras enters, and Horatio promises to tell the story of Hamlet. Fortinbras agrees to hear it, declaring that Hamlet will be buried as a soldier.

Sex Ratio by Geography

Sex Ratio by Geography Sex ratio is the demographic concept that measures the proportion of males to females in a given population. It is usually measured as the number of males per 100 females. The ratio is expressed as in the form of 105:100, where in this example there would be 105 males for every 100 females in a population. Sex Ratio at Birth The average natural sex ratio for humans from birth is approximately 105:100. Scientists are not sure why there are 105 males born for every 100 females around the world. Some suggestions for this discrepancy are given as: It is possible that over time, nature has compensated for males lost in war and other dangerous activities to better balance the sexes. A more sexually active gender is more likely to produce offspring of their own gender. Thus, in a polygamous society (polygamy where one man has multiple wives), he is likely to have a greater proportion of offspring that are male. It is possible that female infants are under-reported and not registered with the government as often as male babies. Scientists also say that a woman with a slightly over average amount of testosterone is more likely to conceive a male. Female infanticide or the abandonment, neglect, or malnutrition of female infants in cultures where males are favored may occur. Today, sex-selective abortions are unfortunately common in countries like India and China. The introduction of ultrasound machines throughout China in the 1990s led to a sex ratio of up to 120:100 at birth due to familial and cultural pressure to have ones only child as a male. Shortly after these facts became known, it became illegal for expectant couples to know the gender of their fetus. Now, the sex ratio at birth in China has been reduced to 111:100. The worlds current sex ratio is somewhat on the high side – 107:100. Extreme Sex Ratios The countries that have the highest proportion of males to females are... Armenia – 115:100Azerbaijan – 114:100Georgia – 113:100India – 112:100China – 111:100Albania – 110:100 The United Kingdom and United States have a sex ratio of 105:100 while Canada has a sex ratio of 106:100. The countries with the lowest proportion of males to females are... Grenada and Liechtenstein – 100:100Malawi and Barbados – 101:100 Adult Sex Ratio The sex ratio among adults (ages 15-64) can be highly variable and is based on migration and death rates (especially due to war). Into late adulthood and old age, the sex ratio is often highly skewed toward females. Some countries with very high proportions of males to females include... United Arab Emirates – 274:100Qatar – 218:100Kuwait – 178:100Oman – 140:100Bahrain – 136:100Saudi Arabia – 130:100 These oil-rich countries import many men to work and thus the ratio of males to females is highly disproportionate. On the other hand, quite a few countries have far more females than males... Chad - 84:100Armenia – 88:100El Salvador, Estonia, and Macau – 91:100Lebanon – 92:100 Senior Sex Ratios In later life, the life expectancy of men tends to be shorter than women and thus men die earlier in life. Thus, many countries have a very high proportion of women to men in the over age 65 range... Russia – 45:100Seychelles – 46:100Belarus – 48:100Latvia – 49:100 On the other extreme, Qatar has a 65 sex ratio of 292 men to 100 women. That is the most extreme sex ratio currently experienced. There are nearly three old men for every old woman. Maybe countries should begin to trade an over-abundance of elderly of one gender?

Paul Gauguin, the Father of Modern Primitivism Essay

Paul Gauguin, the Father of Modern Primitivism - Essay Example The essay "Paul Gauguin, the Father of Modern Primitivism" discovers the Father of Primitivism, Paul Gauguin. We have become societies that live within the symbols we’ve created rather than beings who live as we were meant to, through all of our senses, which, David Howes argues, is the only way in which we will be able to once again feel fulfilled. â€Å"If we do no ‘come to our senses’ soon, we will have permanently forfeited the chance of constructing any meaningful alternatives to the pseudo-existence which passes for life in our current 'Civilization of the Image.'" Further, we have had several individuals willing to show us the way whom we have instead labeled as primitive because they did not relate to the world at the same superficial level that we did. By taking a look at both high fine art such as that produced by Paul Gauguin and the ‘primitive’ cultural products of the Inuit tribes, we can see that what we have traditionally defined as pr imitive is not necessarily an accurate term, or perhaps is a term that needs redefinition. In terms of discussing an artist such as Paul Gauguin, Oliver Sacks has helped us define the deviations of vision as the product of a savant mind, a mind that works in sharp contrast to the standard variety brain. According to the current research, the savant mind is able to more accurately and quickly process information than the average mind, by utilizing a full complement of information coming in from all of the senses, even questioning whether there might not be more.