Children Should or Should Not! Be Paid for Good Grades

Children should or should not be paid for good grades? I believe that children should not be paid for good grades for several reasons. First of all, To get good grades depend on how each student learns and handles with the result he or she will receive at last. According to Sylvia Rimm, a child psychologist, money does not play an important role in achievement but consistency does. To illustrate, successful students always try to maintain their scores with unchangeable effort while others who once fail give up easily because they believe that there is no second chance to get rewards and compliment. Another reason is that paying for good grades does not mean paying for any knowledge at all. Like a case of Kasama and her 13-year-son, each grade in the report card has its price – laptop, cellphone, portable DVD player and even money. Thus, many children are so eager to have tutorials just to get ‘A's and then what remain in their heads will be soon replaced with what they want and eventually receive as a prize. Finally, paying for good grades can ruin children's confidence. For instance, I had never pay for better better grades until high school when almost all of my friends paid for tutorials. I felt like I could not be good enough without taking extra courses in spite of the fact that I could succeed my self-studying. To sum up, with these reasons given above, a lot of money should not be spend on getting only good grades.

Swahilii Proverbs

Methali za kiswahili —- Swahili proverbs 1. Adhabu ya kaburi aijua maiti, The   touture of the grave is only known by the corpse 2. Akiba haiozi, A reserve will not decay 3. Asifuye mvuwa imemnyea. He who praises rain has been rained on. 4. Akili nyingi huondowa maarifa. Great wit drives away wisdom 5. Asiye kubali kushindwa si mshindani. He who does not admit defeat is not a sportsman 6. Atangaye na jua hujuwa. He wanders around by day a lot, learns a lot 7. Asiye kuwapo na lake halipo. If you are absent you lose your share 8. Avumaye baharini papa kumbe wengi wapo. Shark is the famous one in sea the but they many others 9. Baada ya dhiki faraja. After hardship comes relief. 10. Baniani mbaya kiatu chake dawa. An evil Indian but his bussiness is good. 11. Bendera hufuata upepo. A flag follows the direction of the wind. 12. Bilisi wa mtu ni mtu. The evil spirit of a man is a man. 13. Chamlevi huliwa na mgema. The drunkard's money is being consumed by palm-wine trapper. 14. Chanda chema huvikwa pete. A handsome finger gets the ring. 15. Chombo cha kuzama hakina usukani. A sinking vessel needs no navigation. 16. Chovya – chovya yamaliza buyu la asali. Constant dipping will empty goud of honey 17. Dalili ya mvua mawingu. Clouds are the sign of rain 18. Damu nzito kuliko maji. Blood is thicker than water 19. Dawa ya moto ni moto. the remedy of fire is fire 20. Dua la kuku halimpati mwewe. the curse of the fowl does not bother the kite. 21. Fadhila ya punda ni mateke. Gratitude of a donkey is a kick. 22. Fimbo ya mbali hayiuwi nyoka. A wepon which you don't have in hand wont kill a snake. 23. Fuata nyuki ule asali. Follow bees and you will get honey 24. Fumbo mfumbe mjinga mwerevu huligangua. Put a riddle to a fool a clever person will solve it 25. Ganda la mua la jana chungu kaona kivuno. The skin of yesteday's sugarcane is a havest to an ant. 26. Haba na haba hujaza kibaba. Little by little fills up the measure. 27. Hapana marefu yasio na mwisho. They is no distance that has no end. 28. Hakuna siri ya watu wawili. They is no secret between two people. 29. Haraka haraka haina baraka. Hurry hurry has no blessings 30. Hasira, hasara. Anger brings loss(Damage) 31. Heri kufa macho kuliko kufa moyo. It is better to lose your eyes than to lose your heart. 32. Heri kujikwa kidole kuliko ulimi. Better to stumble with toe than toungue. 33. Hiari ya shinda utumwa. Voluntary is better than force. 34. Hucheka kovu asiye kuwa na jeraha. He laughs at scar who has received no wound. 35. Ihsani (hisani)haiozi. Kindness does not go rotten. 36. Ikiwa hujui kufa,tazama kaburi. If you don't know death look at the grave. 37. Jina jema hungara gizani. A good name shines in the dark. 38. Jino la pembe si dawa ya pengo. An ivory tooth is not cure for the lost tooth. 39. Jitihadi haiondoi kudura. Effort will not counter faith. 40. Jogoo la shamba haliwiki mjini. The village cock does not crow in town. 41. Kafiri akufaye si Isilamu asiyekufa. An infidel who does you good turn is not like a Muslim who does not 42. Kamba hukatika pabovu. A rope parts where it is thinnest. 43. Kanga hazai ugenini. A guine- fowl not lay eggs on strange places 44. Kawaida ni kama sheria. Usage is like law 45. Kawia ufike. Better delay and get there. 46. Kazi mbaya siyo mchezo mwema. A bad job is not as wothless as a good game 47. Kelele za mlango haziniwasi usingizi. The creaking of the door deprives me of no sleep. 48. Kenda karibu na kumi. Nine is near ten. 49. Kiburi si maungwana. Arrogance is not gentlemanly. 50. Kichango kuchangizana. Everyone should contribute when collection is made. 51. Kidole kimoja hakivunji chawa. One finger canot kill a louse. 52. Kingiacho mjini si haramu. That is fashionable in town is never prohibited. 53. Kikulacho ki nguoni mwako. That which eats you up is in your clothing. 54. Kila chombo kwa wimblile. Every vessel has its own waves 55. Kila mlango na ufunguwo wake. Every door with its own key 56. Kila mtoto na koja lake. To every child his own neck ornament 57. Kila mwamba ngoma ,ngozi huivuta kwake. Every who streches a skin on a drum,pulls the skin own his own side. 58. Kila ndege huruka na mbawa zake. Every bird flies with its own wings. 59. Kilio huanza mfiwa ndipo wa mbali wakaingia. The beareved begins the wailing latter others join. 0. Kimya kingi kina mshindo mkubwa. Along silence followed by mighty noise. 61. Kinga na kinga ndipo moto uwakapo. One fire brand after another keeps fire burning. 62. Kinyozi hajinyoi. A barber does not shave himself. 63. Kinywa ni jumba la maneno. Mouth is the home of words. 64. Kipendacho moyo ni dawa. What the heart desires is medicine to it. 65. Kipya kinyemi ing awa kidonda. A new thing is a souce of joy even if is sore. 66. Kisebusebu na roho kipapo. Refusing and wanting at the same time. 67. Kisokula mlimwengu,sera nale. what is not eaten by a man,let the devil eat it. 68. Kitanda usicho kilala hujui kunguni wake. You canot know the bugs of a bed that you have not lain on. 69. Kivuli cha fimbo hakimfichi mtu jua. Shadow of a stick canot protect one from the sun. 70. Kiwi cha yule ni chema cha;hata ulimwengu uwishe. The blindnes of that one is his good fortune 71. Kizuri chajiuza kibaya chajitembeza. A good thing sells it self a bad one advertises it self 72. Konzo ya maji haifumbatiki. A handfull of water can not be grasped. 73. Kosa moja haliachi mke. One fault does not warrant divorce of a wife 74. Kozi mwandada ,kulala na njaa kupenda. A goshawk is an egg child,if sleeps hungry its his own fault. 75. Kuagiza kufyekeza. e One eye of a master sees more than four of a servent. 76. Kuambizana kuko kusikilizana hapana. Giving advice but no one listens. 77. Kucha M'ngu si kilemba cheupe. The fear of God is not wearing a white turban. 78. Kuchamba kwingi,kuondoka na mavi. Leave well alone! You wont improve matters by going on tinkering 79. Kufa kufaana. Death has its advantages too ie it benifits those who inherit. 80. Kufa kwa jamaa, harusi. The death of not a relative is a wedding. Compared to a death of a relative 81. Kufa kwa mdomo,mate hutawanyika. When the head of the family dies,that family breaks up. 82. Kuishi kwingi ni kuona mengi. To live long is to see much. 83. Kujikwa si kuanguka,bali ni kwenda mbele. To stumble is not falling down but it is to go forward. 84. Kukopa harusi kulipa matanga. Borrowing is like a wedding ,repaying is like mourning. 85. Kuku havunji yai lake. A hen does not break her own eggs. 86. Kuku mgeni hakosi kamba mguuni. A new fowl always has string around its legs. 87. Kula kutamu ,kulima mavune. Eating is sweet ,digging is weariness. 88. Kulea mimba si kazi kazi kulea mwana. It is not hard to nurse a pregnency,but it is hard to bring up a child. 89. Kunako matanga kume kufa mtu. Where they is mourning someone has died. 0. Kunguru mwoga hukimbiza mbawa zake. The timid crow withdraws his wings from harm. 91. Kupanda mchongoma ,kushuka ngoma. You may climb a thorn tree,and be unable to come down. 92. Kupoteya njia ndiyo kujua njia. To get lost is to learn the way. 93. Kutoa ni moyo usambe ni utajiri. Charity is the matter of the heart not of the pocket. 94. Kutu kuu ni la mgeni. Old rust is for the stranger. 95. Kuzima koleo si mwisho wa uhunzi. Cooling the tongs is not end of forging. 96. Kwa mwoga huenda kicheko na kwa shujaa huenda kilio. i. e. timidity often ends in a laugh, bravado in a lament. 97. Kwenda mbio siyo kufika. To run is not neccessarily to arrive. 98. Kwenye miti hakuna wajenzi. Where there trees,there are no builders. 99. La kuvunda(kuvunja) halina rubani. A vessel running agroud has no captain. 100. La kuvunda (kuvunja)halina ubani. They is no incence for something rotting. 101. Lake mtu halimtapishi bali humchefusha. One's foul smelling does not sicken one self but merely disguts one. 102. Leo ni leo asemayo kesho ni mwongo. Today is today who says tommorrow is a liar 103. Liandikwalo ndiyo liwalo. That which is written by God is what is. 104. Lila na fila hazitangamani. Good and evil will never mix. 105. Lipitalo ,hupishwa . Things dont just happen by accidents 106. Lisemwalo lipo,ikiwa halipo laja. What is benig talked about is here,and if its not it's comming around behind. 107. Lisilokuwapo moyoni,halipo machoni. Out of sight out of mind. 108. Maafuu hapatilizwi. You dont take viengeance on silliness. 109. Macho hayana pazia. Eyes have no screens,they see all that is within view. 110. Mafahali wawili hawakai zizi moja. Two bulls do not live in the same shade. 111. Maiti haulizwi sanda. A dead person is not asked for a shroud. 112. Maji hufuata mkondo. water follows current. i. e. swim with current. 113. Maji huteremka bondeni,hayapandi mlima. Water flows down the valley does not climb the hill. 114. Maji ukiyavuliya nguo huna budi kuyaogelea. If you take of your clothes for water you must bathe. 115. Maji usiyoyafika hujui wingi wake. You can not know the extent of water in a pond that you have never been to. 116. Maji ya kifufu ni bahari ya chungu. Water in a coconut shell is like an ocean to an ant. 117. Maji yakija hupwa. When tide is high,it ebbs. 118. Mpanda ngazi hushuka. He who climbs a ladder comes down again. i. e. What goes up must come down 119. Maji yakimwagika hayazoleki. If water is split,it can not be gathered up. 120. Majumba makubwa husitiri mambo. Big houses conceal a lot. 121. Majuto ni mjukuu. Regrets are like a child,They come some considerable time after event. 122. Manahodha wengi chombo huenda mrama. With many captains,the ship does not sail properly. i. e. Too many cooks spoil the broth. 123. Maneno makali hayavunji mfupa. Words alone wont break bones. 124. Maneno mema hutowa nyoka pangoni. Pleasent words will draw the snake from its hole. 125. Masikini akipata matako hulia mbwata. When a poor man gets something he boasts of his new wealth. 126. Masikini haokoti,akiokota huambiwa kaiba. A poor man does not pick up things if does they say he stole them. 127. Masikini na mwanawe tajiri na mali yake. A por man with his child a rich man with his wealth. 128. Mavi usioyala,wayawingiani kuku? Why drive away fowls from the dung you do not eat yourself? 129. Mavi ya kale hayanuki. Old droppings do not stink. 130. Mbinu hufuata mwendo. A double jointed arm follows the leg action. i. e Like father like son. 131. Mbio za sakafuni huishia ukingoni. Running on the roof finishes at the edge. 132. Mbiu za mgambo ikilia kuna jambo. When an oxhorn of a news man is sounded,something is wrong. 133. Mchagua jembe si mkulima. One who selects his hoe is not real farmer. 134. Mchagua nazi hupata koroma. He who selects coconut with great care ends up getting a bad coconut 135. Mchakacho ujao,halulengwi na jiwe. You dont throw stones at an approching craclin noise in the bush wait and see what is it first 136. Mchama ago hanyeli,huenda akauya papo. A traveller does not make a mess where he had made a camp as he might one day come back. 137. Mchelea mwana kulia hulia yeye.. He who fears the crying of a child,will cry himself. 138. Mchele moja mapishi mengi. Rice is all one but they are many ways of cooking it. 139. Mcheka kilema hafi bila kumpata. He who laughs at a cripple will not die without becoming himself 140. Mcheza hawi kiwete,ngoma yataka matao. A dancer will not become crippled for dancing calls for grace. 141. Mcheza kwao hutuzwa. He who dances at home will be rewarded. 142. Mcheza na tope humrukia. He who plays with mud will get splashed. 143. Mchezea zuri ,baya humfika. He who ridicules the good will be overtaken by evil. 144. Mchimba kisima hungia mwenyewe. He who digs a pit will fall into it himself. 145. Mchonga mwiko hukimbiza mkono wake. The maker of wooden spoons saves his hand from fire. 146. Mchovya asali hachovi mara moja. He who dips his finger into honey does not dip it once. 147. Mchuma janga hula na wakwao. He who earns calamity,eats it with his family. 148. Mchumia juani,hula kivulini. He who earns his living in the sun,eats in the shade. 149. Mdharau biu,hubiuka yeye. He who riducules a deformed person becomes deformed himself. 150. Meno ya mbwa hayaumani. The teeth of a dog do not lock together. i. e brothers do not harm one another when they fight. 151. Mfa maji hukamata maji. A drowning man catches at the water. 152. Mficha uchi hazai. One who hides private parts wont get a child. 153. Mfinyazi hulia gaeni. A potter eats from a potsherd. 154. Mfuata nyuki hakosi asali. One follows bees will never fail to get honey. 155. Mfukuzwa kwao hana pakwenda. He who is expled from home has no where to go 156. Mgaagaa na upwa hali wali mkavu. A lazy person with a nephwe does not eat dry rice. 157. Mganga hajigangui. A witchdoctor does not cure himself. 158. Mgema akisifiwa tembo hulitia maji. If the palmwine tapper is praised,he dilutes the palm-wine with water. 159. Mgeni ni kuku mweupe. A stranger is like a white fowl (noticeble) 160. Mgeni njoo mwenyeji apone. Let the guest come so that the host may benifit. 161. Mgonjwa haulizwi uji. A sick person is not asked for porridje. 162. Miye nyumba ya udongo ,sihimili vishindo I am a mud hut, I can not stand shocks. 63. Mjinga akierevuka mwerevu yupo mashakani. When a fool becomes enlightened,the wise man is in trouble. 164. Mjumbe hauawi. A messenger is not killed 165. Mkamatwa na ngozi ndiye mwizi. The one who is caught with the skin is the thief. 166. Mkamia maji hayanywi. He who fixes his mind much on water ends up not drinkink it 167. Mkata (masikini) hana kin yongo. A poor man has no contempt. 168. Mke ni nguo ,mgomba kupalilia. A wife is like clothes and banana plant needs weeding. 169. Mkono moja hauchinji ngombe. A single hand can not slaughter a cow. 170. Mkono moja haulei mwana. A single hand can not nurse a child. 71. Mkono mtupu haulambwi. An empty hand is not licked. 172. Mkono usioweza kuukata,ubusu. Kiss the hand you can not cut. 173. Mkosa kitoweo humangiria. One who has little relish must eat sparingly. 174. Mkuki kwa nguruwe mtamu,kwa mwanadamu uchungu. Its nice throw a spear to a pig,but painful when thrown to you. 175. Mkulima ni mmoja walaji ni wengi. The farmer is one but those who eat fruits of his labour are many. 176. Mla cha mwenziwe na chake huliwa. He who eats another mans food will have his own food eaten by others. 177. Mla cha uchungu na tamu hakosi. He who eats bitter things gets sweet things too. 178. Mla kuku wa mwenziwe miguu humwelekeya. He who devours his neighbour's fowl,its foot prints will give him away. 179. Mla mbuzi hulipa ngombe. The eater of a goat pays back a cow. 180. Mla mla leo mla jana kala nini? The real eater is todays eater not yesterdays. 181. Mla nawe hafi nawe ila mzaliwa nawe. He who eats with you will not die with you except he who was born with you. 182. Mlenga jiwe kundini hajui limpataye. He who who flings a stone amid a crowd,does not know the it hits. 183. Mlimbua nchi ni mwananchi. He who enjoys the first fruit of a country is son of that country. 184. Mnyamaa kadumbu. One who keeps silent,endures. 85. mnywa maji kwa mkono moja,Kiu yake i pale pale. He who drinks water with one hand finds out his thirst is still there. 186. Moja shika,si kumi nenda urudi. Take one,not that you may return with ten. 187. Moto hauzai moto. Fire does not beget fire in the end it begets ashes. 188. Mpanda farasi wawili hupasuka msamba. One who rides two horses at once wil l split asunder. 189. Mpanda ovyo hula ovyo. He who sows disorderly fashion will eat likewise. 190. Mpemba akipata gogo hanyii chini. If a native of pemba can get a log he does not relive himself on the ground. ie nothing but the best 191. Mpemba hakimbii mvua ndogo. A native of Pemba does not run away fro a small shower. 192. Mpiga ngumi ukuta huumiza mkonowe. He who fights with a wall will only hurt his hand. 193. Mpofuka ukongweni,hapotewi na njia. He who becomes blind in his old age does not lose his way. 194. Msafiri masikini ajapokuwa sultani. A traveller is poor,even though he being a ruler. 195. Msasi haogopi mwiba. A hunter is not afraid of thorns. 196. Msema pweke hakosi. One who talks to himself can not be wrong. Ie no one to correct him. 197. Mshale kwenda msituni haukupotea. If an arrow goes into a forest it is not lost. 198. Mshoni hachagui nguo. A tailor does not select his cloth. 99. Msitukane wagema na ulevi ungalipo. Do not abuse palm-wine tappers while drunkness persists. 200. Msitukane wakunga na uzazi ungalipo. Do not abuse midwives while child-bearing continues. 201. Mstahimilivu hula mbivu. A patient man will eat ripe fruits. 202. Mtaka cha mvunguni sharti ainame. He who requires what is under the bed must bend for it. 203. Mtaka nyingi nasaba hupata mwingi msiba. He who boasts of his ancestry unduly will bring plenty of trouble upon himself. 204. Mtaka unda haneni. He who desires to make something does not announce his intentions ,just turns them into actions. 205. Mtaka yote hukosa yote. He who desires all,misses all 206. Mtegemea nundu haachi kunona. He who likes to eat cows hump will not fail to grow fat. 207. Mtembezi hula miguu yake. An aimless wanderer wears away his legs. 208. mteuzi hashi tamaa. A connoisseur never comes to the end of desire. 209. Mti hauwendi ila kwa nyenzo. A log can not move save by the help of rollers. 210. Mtondoo haufi maji. An old man always keeps something in reserve. 211. Mtoto akililia wembe mpe. When a child cries for a razor give it him. i. e. Let him learn by experience. 212. Mtoto umleyavyo ndivyo akuavyo. As you bring up a child ,so he will be. 213. Mtoto wa nyoka ni nyoka. The child of a snake is a snake. 214. Mtu hakatai mwito,hukata aitwalo. A person does not objects to being called, he objects to what he is called for. 215. Mtu hujikuna ajipatiapo. A person scratches himself where his hand can reach. 216. Mtu huulizwa amevaani ,haulizwi amekulani. A person is asked about his dress not what he has eaten. 217. Mtumai cha ndugu hufa masikini. One who always depends on his brother will die poor. 218. Mtumi wa kunga haambiwi maana. The carrier of a secret message is not told its meaning. 219. Mtumikie kafiri upate mradi wako. Serve even an unbeliever to attain your own ends. 220. Mtupa jongoo hutupa na mti wake. If you throw a millipede you should throw away the stick you picked it up with 221. Mume wa mama ni baba. A husband of a mother is a father 222. Mungu hamfichi mnafiki. God does not concell a(hypocrite) liar. 223. Mvumbika changa hula mbovu. One who stores half grown fruit eats it rotten. 224. Mvungu mkeka. The space under the bed is like a mat. 225. Mvunja nchi ni mwananchi. The destroyer of a country is a citizen of that country. 226. Mvuvi ajuwa pweza alipo. A fisheman knows where to look for an octopus. 227. Mwacha asili ni mtumwa. He who renounces his ancestrey is like a slave. 228. Mwamba na wako hukutuma umwambiye. He who spekes ill of someone close to you in your presence sends you to tell him so. 229. Mwamini Mungu si mtovu. He who trusts in God lacks nothing. 230. Mwana mkaidi hafaidi mpaka siku ya idi. An obstinete child does not suffer save on the day of festival. 231. Mwana maji wa kwale kufa maji mazowea. To a seamen of Kwale,death by water is common experience. 232. Mwana mkuwa nawe ni mwenzio kama wewe. The child who grows up with you is your fellow. 233. Mwana wa kuku hafunzwi kuchakura. A chick is not taught how to scratch up the ground. 234. Mwana simba ni simba. The child of lion is a lion. 35. Mwanga mpe mtoto kulea. Give a wizard a child to bring up. 236. Mwangaza mbili moja humponyoka. He who is after two things at the same time,one will surely escape him 237. Mwanzo kokochi mwisho nazi. The begining is bud the end is coconut. 238. Mwanzo wa chanzo ni chane mbili. The begining of a mat-making is two slips of raffia leaf. 239. Mwanzo wa ngoma ni lele. The begining of a dance is† lele† i. e. just one man singing hu lalaaaa. 240. Mwapiza la nje hupata la ndani. One who curses someone in public,brings it on himself in private. 241. Mwekaji kisasi haambiwi mwerevu. He who nurses vegeance is not called wise. 42. Mwenda bure si mkaa bure,huenda akaokota. One who walks with no reason is not like one who sits without reason,the one who walks might pick up something. 243. Mwenda mbio hujikwa kidole. A person who is in too much of a hurry stubs his toe. 244. Mwenda tezi na omo marejeo ngamani. He who goes to the quarterdeck and forecastle will return to the hold eventualy. 245. Mwenye kelele hana neno. A noisy person is harmless. 246. Mwenye kovu usidhani kapowa. One with a scar,do not think him healed. 247. Mwenye kubebwa hujikaza. He who is carried on the back must cling on. 248. Mwenye kuchinja hachelei kuchuna. He who slaughters a beast does not hesitate about skinning it 249. Mwenye kuumwa na nyoka akiona jani hushtuka. One who has been bitten by a snake,when he sees grass he he gets afraid. i. e. Once bitten twice shy. 250. Mwenye macho haambiwi tazama. One who has eyes is not told to look(he does it himself) 251. Mwenye nguvu mpishe. Let a strong man pass 252. Mwenye njaa hana miiko. A hungry man observes no taboos. 253. Mwenye pupa hadiriki kula tamu. A hasty person misses the sweet things (because he cannot wait for the fruit to ripen). 254. Mwenye shibe hamjui mwenye njaa. A satisfied person does not know the hungry man. f. He that is warm thinks that all are so. 255. Mwenye shoka hakosi kuni. He who has an axe does not lack firewood. 256. Mwenye tumbo ni tumbole, angafunga mkaja. She who is pregnant, is pregnant-even though she wrap herself in an ‘mkaja' (i. e you don't achieve something by merely pretending you have achieved it. ) (Mkaja is the cloth a woman wears round her st omach after giving birth). 257. Mwenzako akinyolewa wewe tia maji. When your Companion is being shaved, put water (on your head). (‘Be prepared-eg. when you see a neighbouring country being invaded prepare to face the same situation yourself) cf. When your neighbour's house is on fire, take care of your own. 258. Mwibaji na watwana, mlifi ni mwungwana. A thief is a rogue but the one who repays is a gentleman 259. Mwili wa mwenzio ni kando ya mwilio. Your companion's body is beside (i. e. not a part of) your body. 260. Mwizi hushikwa na mwizi mwenziwe. A thief is caught by his fellow thief. cf. Set a thief to catch a thief. 261. Mwomba chumvi huombea chunguche. He who asks for salt does so for his own cooking pot 262. Mwosha hadhuru maiti. The washer of corpses does no harm to the dead. 263. Mwosha huoshwa. The corpse-washer is washed (in his turn). Cf. Tit for tat. 64. Mwosha husitiri maiti. The washer conceals the corpse (i. e gives nothing away). 265. Mzaha,mzaha, hutumbuka usaha. Joke, joke, discharges pus (i. e. do not dismiss even a small scratch as if it were only a joke-it may go bad) cf. A stitch in time saves nine. 266. Mzazi haachi ujusi. One who gives birth cannot avoid (ritual) defilement 267. Mzigo Wa mwenzio ni kanda Ia usufi. Your companion's burden is (no more than) a load of kapok (to you). cf. The burden is light on the shoulder of another. 268. Mzika pembe ndiye mzua pembe. The one who buries ivory is the one to dig it up 269. Mzowea kutwaa, kutoa ni vita. For him) who is accustomed to taking giving away is a battle. 270. Mzowea kunyonga, kuchinja hawezi. He who is used to strangle, cannot slaughter. 271. Mzungu Wa kula hafundishwi mwana. The process of eating is not taught to a child. 272. Nahodha wengi, chombo huenda mrama. Too many captains (and) the ship rolls. cf. Too many cooks spoil the broth. 273. Natuone ndipo twambe, kusikia Si kuona. Let us see then tell; hearing is not seeing cf. Seeing is believing. 274. Nazi mbovu harabu ya nzima. A rotten coconut in a heap spoils the wholesome ones. cf. A rotten apple spoils its neighbours. cf. A sickly sheep infects the whole flock. 75. Ndege mjanja hunaswa na tundu bovu, An artful bird can be trapped in a rotten cage. 276. Ndege mwigo hana mazowea. A bird that imitates others does not get used to a place. 277. Ndugu chungu, jirani mkungu. (Alt. Ndugu kitu†¦. .) A brother is (as useful as) a cooking pot, and a neighbour is (as useful as) a cooking pot lid. 278. Ndugu mwui afadhali kuwa naye. A bad brother is far better than no brother. cf. Blood is thicker than water. 279. Ndugu wakigombana, chukua jembe ukalime, wakipatana chukua kikapu ukavune. When brothers quarrel, take a hoe and go and dig; and when they make it up, take a basket and patter the crop (i. e. ever interfere with a dispute between brothers except to fly and settle it amicably). 280. Ngoja! ngoja? huumiza matumbo. Wait a minute! wait a minute! harms the stomach 281. Ngoma ivumayo haidumu. A noisy drumming does not last long. 282. Ngoma ivumayo haikawii kupasuka. A drum that is sounded loudly will soon split cf. A pitcher that often goes to the well, is broken at last. 283. Ngozi ivute ili maji. Stretch hide while it is still green. cf. Strik e while the iron is hot. 284. Nia njema ni tabibu, nia mbaya huharibu. A good purpose is like a doctor (it heals or keeps you well) and evil purpose corrupts. 285. Nifae na mvua nikufae na jua. Do me a favour during a rainy season and I shall do the same to you during the dry season. 286. Nimekula asali udogoni, utamu ungali gegoni. I ate honey in my childhood, and its sweetness is still in my tooth. 287. Nimekupaka wanja, wewe wanipaka pilipili. I have anointed you with kohl, do you, in return, anoint me with pepper? 288. Njia ya mwongo fupi. The way of a liar is short (i. e. he soon comes to grief). 289. Njia ya siku zote haina alama. A regular path has no signpost. cf. A used key is always bright. 290. Ng'ombe avunjikapo guu hurejea zizini. When a bull gets his leg broken, he is sure to go back to his yard. 91. Ng'ombe haelemewi na nunduye. A cow is not oppressed by its own hump. 292. Nta Si asali; nalikuwa nazo Si uchunga. Wax is not honey; ‘I had them' (i. e. cattle) is not herding. 293. Nyani haoni kundule, huliona la mwenziwe. The ape does not see his own backside, he Sees his companion's. 294. Nyimbo ya kufunzwa haikeshi ngoma. Songs learnt from outside source s (foreign importations) are not used at a dance so long. 295. Nyumba usiyolala ndani huijui ila yake. You cannot know the defects of a house you have not slept in. Cf. It is the wearer who knows where the shoe pinches. 296. Nyumba ya udongo haihimili vishindo. A mud hut cannot withstand great shocks. 297. Nzi kufa juu ya kidonda Si haramu. For a fly to die on an ulcer is not bad (after all, he got what he wanted). 298. Pabaya pako Si pema pa mwenzako. Your own bad place is far better (so far as you are concerned) than your companion's place (which will do you no good). 299. Padogo pako Si pakubwa pa mwenzako. Your own small place is not like a big place of your companion. cf. A poor thing but mine own. 300. Painamapo ndipo painukapo. Where it slopes down is where it slopes up. 301. Paka akiondoka, panya hutawala. when the cat goes away, mice reign. cf. When the cat's away, the mice do play. 302. Paka hakubali kulala chali. A cat can never he made to lie on its back. 303. Paka wa nyumba haingwa. A cat belonging to the house is not chased away. 304. Panapo wengi hapaharibiki neno. Where there are many, nothing goes wrong. (A council of many people ensures that things are kept on the right tines. ) cf. Many hands make light work. 305. Papo kwa papo kamba hukata jiwe. Constant rubbing of a rope will cut a stone. cf. Constant dripping wears away a stone. 306. Pele hupewa msi kucha. Scabics are given to him who has no fingernails (i. e. who cannot scratch himself). 307. Pema usijapo pema; ukipema Si pema tena. A good place you don't go to is a good place: if you go too often, it isn't a good place any longer. cf. Familiarity brings contempt; or, Outstay one's welcome. 308. Penye kuku wengi hapamwagwi mtama. Where there are many fowls, millet is not scattered (i. e. it is not advisable to disclose a secret in the presence of a number of people). 309. Penye mafundi, hapakosi wanafunzi. Where there are experts there will be no lack ot learners. 310. Penye mbaya wako, hapakosi mwema wako/na mwema wako hakosi. Where you have an enemy, you will also surely arid a friend. 311. Penye miti hakuna wajenzi. Where there are plenty of trees there are no builders. 312. Penye nia ipo njia. Where there's a will there's a way. 313. Penye urembo ndipo penye urimbo. Where there is finery, there lies the snare (Lit: birdlime). 314. Penye wazee haliharibiki neno. Where there are old people, nothing goes wrong. 315. Penye wengi pana mengi. Where there are many (present) there is much (said). 316. Penye wengi pana Mungu. Where there are many people, there God is 317. Pilipili usozila zakuwashiani? How can you be burnt by chilies which you have not eaten? 318. Pofu hasahau mkongoja wake. A blind person does not forget his walking stick. 19. Pwagu hupata pwaguzi. A thief finds another one (who is a bigger and better thief than he is). Cf. When Greek meets Greek. 320. Radhi ni bora kuliko mali Blessings are better than wealth, 321. Sahani iliyofunikwa, kilichomo kimesitirika. When a plate is covered, its contents are hidden. 322. Samaki mmoja akioza, huoza wote. If one fish rots, they all rot. cf. A r otten apple spoils its neighbours. A sickly sheep infects the whole flock. 323. Shika! Shika! na mwenyewe nyuma. Hold him! Hold him! and you yourself after him (i. e. you shouldn't expect others to do all the work). 324. Shimo Ia ulimi mkono haufutiki. A pit of (dug by) the tongue cannot be covered up by the hand (words are more dangerous). Cf. The pen is mightier than the sword. 325. Shoka lisilo mpini halichanji kuni. An axe with rio handle does not split firewood. 326. Si kila mwenye makucha huwa simba. Not all that have claws are lions. cf All that glitters is not gold. 327. Sikio halilali na njaa. An ear dots not go to bed hungry (there's always plenty of gossip). 328. Sikio halipwani kichwa. Alt: Sikio halipiti kichwa. The ear does not surpass the head. 329. Sikio Ia kufa halisikii dawa. A dying ear does not feel the medicine. 330. Siku njema huonekana asubuhi. A good day becomes evident in the morning. 331. Siku utakayokwenda uchi, ndiyo siku utakayokutana na mkweo. The day you go naked, is the day you will meet your father/mother. in-law. 332. Simba mwenda kimya(pole) ndiye mla nyama. The lion which moves silently is the one that eats meat. 333. Simbiko haisimbuki ila kwa msukosuko. A thing that is firmly fixed cannot be dislodged except with much trouble. 334. Sitafuga ndwele na waganga tele. I shall not suffer illness while doctors abound. 335. Subira ni ufunguo Wa faraja. Patience is the key to tranquility. 336. Subira yavuta heri, huleta kilicho mbali. Patience attracts happiness; it brings near that which is far. 337. Sumu ya neno ni neno. The poison for a word is a word. cf. Tit for tat. 338. Tamaa mbele, mauti nyuma. Desire first, death afterwards, (i. e. ‘No one ever thinks of the possibIlity of death when concentrating on achieving a particular end). 339. Taratibu ndiyo mwendo. Slowly is indeed the way to walk. Cf. He that goes slowly goes surely, or, Hasten slowly. or, Slow but sure. 340. Teke Ia kuku halimwumizi mwanawe A hen's kick does not hurt her chick. 341. Tonga si tuwi The juice of an Immature coconut Is not like the real coconut juice. 342. Ucheshi wa mtoto ni anga Ia nyumba. The laughter of a child lights up the house. 343. Uchungu wa mwana, aujua mzazi. The Iabour of childbirth is known to the mother. 344. Udongo uwahi ungali maji Work the clay while it is still wet Cf. Strike while the iron is hot 345. Udugu wa nazi hukutania chunguni The brotherhood of coconuts is a meeting in the cook- in pot (said of people who do not cooperate until it is too late). 346. Ukenda kwa wenye chongo, vunja lako jicho. When you go among one-eyed people, put out your own eye. Cf. Where ignorance is bliss, it is folly to be wise, or, When in Rome, do as the Romans do (? ). 347. Ukiona kwako kunaungua kwa mwenzako kunateketea. If you find your own house is on fire, you may be sure that your neighbour's house is burning much more fiercely. 348. Ukiona neno, usiposema neno, hutapatikana na neno. If you see something and say nothing, you will have nothing to suffer for. Cf. Mind your own business, or, Hear all, see all, say nothing. 349. Ukiona vinaelea, vimeundwa. If you see vessels afloat, remember that they have had to be built. 350. Ukiona zinduna, ambari iko nyuma. If you see amber, ambergis is (not far) behind, (i. e. Where there is a jealous husband, there will be jealous wife). (Sauce for the goose . .? ) 351. Ukipewa shibiri usichukue pima. If you are offered a span, do not take a couple of yards. Cf. Give him an inch and he will take an ell. 352. Ukupigao ndio ukufunzao. What beats you is what teaches you. Cf. Spare the rod and spoil the child. 353. Ukistaajabu ya Mussa utaona ya Firauni. If you are astonished at Moses' deeds, you will be more astonis hed at Pharaoh's. Not-Moses declared himself to he a prophet, but Pharaoh declared himself to be God. 354. Ukitaja nyoka, shika fimbo mkononi. When you mention a snake, have a stick ready in your hand. Talk of the devil, and you'll hear the rustle of his wings. 55. . Ukitaka kula nguruwe, chagua aliyeno,na. If you want to eat pig, choose one which is fat. Cf. As well be hanged for a sheep as a lamb. (Muslims are forbidden pork). 356. Ukitaka uzuri sharti udhurike. If you want beauty, you must (first) be injured 357. Ukuukuu wa kamba Si upya wa ukambaa. A well-worn coir-rope is better than a new rope made from raffia. 358. Ulimi hauna mfupa. A tongue has no bone (i. e. it can get round anything, both literally and metaphorically). 359. Ulimi unauma kuliko meno. The tongue hurts more than the teeth. 360. Ulipendalo hupati, hupata ujaliwalo. You will not necessarily get what you desire, you will get what is appointed you (by God). Cf. Man proposes, God disposes. 361. Ulivyoligema utalinywa. As you tapped it (palm-wine) you will (have to) drink. Cf. As you sow, so shall you reap, or, You have made your bed and now you must lie on it. 362. Umejigeuza pweza, unajipalia makaa? Have you changed into a cuttle-fish, (that) you heap live embers on yourself? 363. Umekuwa bata akili kwa watoto? Are you a duck (that) your mind is with your children? 364. Umekuwa jeta hubanduki? Are you a Jeta, (that) you do not move? 365. Umekuwa nguva, huhimili kishindo? Are you a dugong, (that) you cannot bear a wound? 366. Unamlaumu mwewe, kipanga yuwesha kuku. You are blaming the hawk, (while) the falcon is killing the chickens. 367. Ungalijua alacho nyuki, usingalionja asali. Had you known what bees eat, you would not have tasted the honey. 368. Ushikwapo shikamana. When you are seized, hold on yourself. 369. Usiache kunanua kwa kutega. Do not neglect the undoing (of a trap that has caught) for the setting (of others). cf. A bird in the hand is worth two in the bush. 370. Usiache mbachao kwa msala upitao. Never give up your own old mat for a better prayer mat which you see passing. 71. Usicheze na simba, ukamtia mkono kinywani. When you play with a lion, do not put your hand in its mouth (that would be going too far! ). 372. Usigombe na mkwezi, nazi imeliwa na mwezi. Don't quarrel with the coconut-palm climber: the coconut has been eaten by the moon. 373. Usijifanye kuku mweupe. Do not pretend to be a white fowl (you're only an ordinary chap). 37 4. Usikaange mbuyu ukawaachia wenye meno watafune. Do not roast baobab kernels and leave those who have teeth chewing (them). Don't start quarrels among other people (bv telling tales). 375. Usile na kipofu ukamgusa rnkono. When you are eating with a blind man, do not touch his hand. (to do so will lead him to suspect that either the food is finished or you are trying to play a trick on him. In other words, with a simple person you must be very careful lest you might do something to make him suspicious of you) 376. Usimwamshe aliyelala utalala wewe. Do not wake one who is sleeping; you will fall asleep yourself. 377. Usinivishe kilemba cha ukoka. Do not put a grass turban on my head, (i. e. do not flatter me). 378. Usipoziba ufa utajenga ukuta. If you do not fill up a crack, you will have to build a wall. cf. A stitch in time saves nine 379. Usisafiriye na nyota ya mwenzio. Don't travel under another's lucky star (i. e. do not rely on someone else's good fortune). 380. Usisahau ubaharia kwa sababu ya unahodha. Do not forget what it is to be a sailor because of being a captain yourself. 381. Usishindane na Kari; Kari ni mja wa Mungu. Do not compete with Kari, Kari comes from God. 382. Usitukane wagema na ulevi ungalipo. Speak no ill of palm-wine tappers as long as drinking persists 383. Usitukane wakunga na uzazi ‘ungalipo. Speak no ill of midwives while childbirth still continues. 384. Usiyavuke maji usiyoweza kuyaoga. Do not cross water that is too deep for wading.

Primary caregiving for Toddlers in Early childhood education Essay

Essay: Primary caregiving for Toddlers in Early childhood education Within this assessment I aim to investigate primary caregiving for toddlers in early childhood education; considering the influence of historical and contemporary developments, theoretical perspectives, quality provision, specific pedagogical approaches and my personal professional philosophy of teaching and learning. Primary caregiving describes the relationship between toddlers and the most significant adult within their life, generally referring to their mother (Bernhardt, 2000); in early childhood education this concept refers to a kaiako taking on the primary role of their care within the learning environment. Primary caregiving in early childhood education has been recognised as the perfect opportunity to engage in sensitive and responsive encounters; such as nappy changing, feeding and observing the toddler within the environment, the observations are used to gather information for curriculum development and to communicate to parents (Rolfe, 2004). Clarence Edward Beeby and his wife Beatrice established the first play centre, in Wellington in 1941 (Stover, 2010). The emphasis of play centre was parent involvement, parents stay with their child/children throughout the session. Play centres are parent-led early childhood centres offering quality education for children in small mixed-age groups. The play centre association provide free parenting and early childhood education for parent members. In 1963, Sonia Davies established The New Zealand Childcare Association (NZCA) recognised as a courageous and charismatic leader, working to support private and community early childhood learning environments and those involved within the organisation. The notion of NZCA was to promote a quality in early childhood education (Stover, 2010, p. 12). In the 1980s, quality in early childhood education was investigated leading to the development of the Meade Report (1988); the government commissioned and identified recommendations regarding quality in early childhood education services in Aotearoa/New Zealand the Meade report includes but is not limited to group size, staff/child ratio, and providing a safe and healthy environment. Theoretical perspectives can be linked to Bronfenbrenner’s ecological theory; identifying the layers of influence in a child’s life, focusing on the quality and context of the child’s environment. Bronfenbrenner explains how relationships within social and cultural worlds influence behaviours, development and learning, shaping us into who we become (Drewery & Bird, 2004). Lev Vygotsky believed who we are and what we do is due to the influence of our cultural surroundings, referring to socio-cultural philosophy of learning (Vialle, Lysaght, Verenikina, 2005). Vygotsky an influential contributor to the evolving acknowledgment of the significance of relationships in learning and development, believed children engage in and undertake tasks when they have a mentor guiding them; involving positive interactions between adults and children (Arthur, Bleecher, Dickett, Farmer & Death, 2005). The attachment theory developed by Bowlby and Ainsworth in 1969 was inspired by ethological research on imprinting behaviour (Lorenz, 1952); developed to provide information regarding the way children gain perception of relationships, identifying a set of observable behaviours relating to social and emotional attachment. Bowlby believed the quality of attachment relationships forms the foundation of emotional development; the attachment theory explains how young children from bonds with specific people, such as parents or other close adults such as kaiako. A secure attachment status supports the toddler to explore freely, seeking support when needed. Loughran (2010) identified in pedagogy as the relationship between teaching and learning, understanding this interplay between teaching and learning and learning and teaching is an important shift in focus from teaching alone because it really means the two exist together† Relationship pedagogy recognises toddlers individual learning techniques accompanied by the kaiako’s reflection where the kaiako identify and implement personal values and beliefs into the care and education within the learning environment. . Gallagher and Mayer (2008) recognised pedagogical involvements with toddlers as gentle, responsive and individualised timely adjustments, responding to children’s verbal and non-verbal cues, temperament, cultural background, interests and current ‘zone of proximal development’. The introduction of a three-year early childhood teacher-education qualification in 1987 provoked kaiako to reflect on their practice with infants and toddlers with the intent to see teaching and learning as a holistic endeavour going beyond physical care. The concept of quality in early childhood education has been under investigation for the last three decades, with significant research undertaken to examine the components of quality within the organisation (Dalli, White, Rockel & Duhn, 2011). Rolfe (2004) believes to foster relationship based pedagogy kaiako need to understand attachment theory, and the implications of pedagogical relationships. Dalli, (et al., 2011) identifies relationship pedagogy comprising of care, respect and security involving responsive relationships, by understanding the manner in which the kaiako approaches relationship pedagogy is influenced by individual perceptions of the child as learner. Through building relationships getting to know the children kaiako are able to observe the learning which takes place (Dalli, et al. , 2011). The Ministry of Education, [MoE] 1996 acknowledges the importance of responsive relationships in early childhood education: â€Å"In order to thrive and learn, a toddler must establish an intimate, responsive, and trusting relationship with at least one other person† (p. 22). I recognise relationships are an important characteristic of early childhood education, which impacts toddlers learning and development within the environment. As an early childhood educator I am committed to supporting young children and their whanau throughout the child’s early childhood education; in able to support children throughout their learning journey it is imperative I understand the unique qualities of each child within my care, through implementing a primary caregiving system I would be able to form quality relationships with a small group of toddlers and their parents/whanau. Primary Caregiving System refers to the allocation of specific kaiako to individual children, the kaiako are responsible for the toddler’s overall well-being within the environment. To ensure quality care the toddler needs to form a secure attachment with their primary caregiver. Quality relationships between kaiako and toddler’s, fosters learning and development; this supports the kaiako to adapt and support individualised learning opportunities. Many theorists, including those whose ideas underpin the principles and strands of Te Whariki, support the significance of nurturing responsive reciprocal relationships through primary caregiving. Relationships developed from implementing the primary caregiving system can be supported by Bronfenbrenner and Vygotsky’s theories, by the way in which relationships shape and influence a child’s development. Relationship pedagogy recognises individual pace of learning, which in turn provides a structure for discourse. The New Zealand Childcare Association (NZCA) was founded in 1963 to support learning environments to promote quality early childhood education (Stover, 2010, p. 12). Reference List Arthur, L. Bleecher, B. Dockett, S. & Death, E. (2005), Programming and planning in early childhood settings (3rd ed.) Southbank, Victoria, Australia: Thompson. Bernhardt, J. L. (2000). A primary caregiving system for infants and toddlers: Best for everyone involved. Young Children, 55(2), 74-80. Bretherton, I. (1985). Attachment theory: Retrospect and prospect. In I. Bretherton & E. Waters (Eds. ), Growing points of attachment theory and research. Monographs of the Society for Research in Child Development, 50(1-2, Serial No. 209), 3-35. Dalli, C. , White, E. J. , Rockel, J. , Duhn, I. , with Buchanan, E. , Davidson, S. , Ganly, S. , Kus, L. , & Wang, B. (2011). Quality early childhood education for under-two-year-olds: What should it look like? A literature review. Retrieved from http://www. educationcounts. govt. nz/__data/assets/pdf_file/0009/89532/965_QualityECE_Web-22032011. pdf Drewery, W. Bird, L. (2004). Human development in Aotearoa: A journey through life. New Zealand: McGraw Hill New Zealand. Gallagher, K. C. , & Mayer, K. (2008). Enhancing development and learning through teacher-child relationships. Young Children, 63(6), 80–87. Ministry of Education. (1996). Te Whariki: He whariki matauranga mo nga mokopuna o Aotearoa/early childhood curriculum. Wellington, New Zealand: Learning Media. Rolfe, S. (2000). Understanding relationships between professional carers and toddler. In child care: A case study, action research approach. The First Years Nga Tau Tuatahi. New Zealand Journal of infant and Toddler Education, 2(1), 9-12. Stover, S. (2010). A rapid history of early childhood education in Aotearoa New Zealand. In B. Clark & A. Grey (Eds. ), Perspectives on early childhood education: Ata kitea te pae – Scanning the horizon. North Shore, New Zealand: Pearson. Vialle, W. , Lysaght, P. , & Verenikina, I. (2005). Psychology for Educators.

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Organisation and Management - Essay Example Now the imperative point to understand here is the fact that learning can not only be at the highest level, rather the knowledge management can even take place at the middle cadre and the special trainings help at doing their best as far as the lower level management is concerned. An organization which can learn can understand what are its responsibilities with regards to the society, the environment, its stakeholders and customers, its functions and different processes which have to be looked down up at with a legal and ethical perspective. This means that the organization emancipates its working methodologies in line with its already set values and moral principles. Moreover, it knows what are its obligations and compulsions towards all the above-mentioned. The organization is always willing and eager to learn from its mistakes, ready to bring in newer and fresh processes within its folds and always encouraging its stakeholders and employees to invest more money and time, respectively. Managing an organization is also an important function which comes under the learning principles. It has case studies and best case scenarios to look up to whenever there is a problem or trouble at hand and it knows who the right person is to contact whenever there is some discrepancy within the system. Add to that the organization tries to keep its contacts, no matter in which capacity they are, at a maximal point and always keeps on increasing so as to become a socially active player within the relevant industry. The management aspect also stems from the fact that its knowledge base is intact and knows what is required of it. This knowledge base has the role of continuously improving the systems and working methodologies. It also has the best available middle management employees who know the technical basis of running the organization and whose potential can largely benefit the sound workings of the company. Thus it is very

Ethical Leadership in Corporate America Essay Example | Topics and Well Written Essays - 6500 words

Ethical Leadership in Corporate America - Essay Example United States possesses anti-fraud regulations that can execute the offenders in the courts of law as criminals of the society. But significant number of fraudulent activities happen in the United States erasing hundreds of billions of dollars of government treasury and public money every year. The Enron fraud revealed the huge extent of involvement of corporate executives in illegal market manipulations and tampering of financial books & balance sheets that can shake the fundamentals of US economy and in turn the global economy. [Ostas. 2007. p.571-578] Enron fraud was a significant event in the history that resulted in a mammoth decline of about $1.5 Trillion in the New York Stock Exchange alone within an year of their public disclosures which eroded the confidence of the general investors significantly in the United States and rest of world [Ostas. 2007. p.571-578]. This was one of the most rude shocks to the world about a country where ethical conduct is taught as dedicated management subject and Jesuit tradition of education is followed in so many universities. Is America developing bad managers at the academic level or the work environment in the corporations erases their fundamental learning of ethics that they bring from the academic world This is a question that is not easy to answer but the people of United States and from all across the world have begin to wonder if the corporations of the United States are in the hands of managers that are incapable and selfish that possess very poor self restraint and self reliance and poor (or NIL) dignity towards the nation and its people. In this article, I present a review of the impact of leadership values and ethics within Corporate America taking the events in Enron as the baseline. The article begins with an analysis of the events in Enron and their mapping with the empirical theories of corporate ethics. Further to this, the alternatives are discussed that management in Enron should have considered to prevent this fraud and the most appropriate alternative is discussed in detail along with its implementation plan. Table of Contents: 1.1 Background of the Enron Scandal 7 1.1.1 What was the ENRON scandal 7 1.1.2 Brief summary of the issue 9 1.1.3 Sarbanes - Oxley Act and other major changes post Enron Scandal 10 1.1.4 The Problem Statement 12 2.1 Amazing rise of Enron and its fall thereafter 13 2.2 Where did Enron lacked in Corporate Ethics 15 2.3 Linking Enron and the Corporate America with the empirical theories of corporate ethics 18 Table of Figures: S.No. Description and Hyperlink in the document Figure 1 The mapping of IT enabled Corporate Governance with the corresponding attributes (Source: IT Governance Institute. 2000) Figure 2 The extremely complex transactional framework created by Enron to sell their SPEs (Source: Jenson, Bob. at http://www.trinity.edu/rjensen/theory/00overview/speoverview.htm) Figure 3 The Critical Thinking Model (Source: Paul and Elder. 2006. p.3-21) Figure 4 The decision making process that develops the individual traits helping in being more

Nursing Ethics Essay Example | Topics and Well Written Essays - 1500 words

Nursing Ethics - Essay Example Every professional nurse should have a clear understanding of her nursing philosophy and values, professional requirements and responsibilities. All aspects of nursing (e.g. education, practice, management and research) have a profound ethical dimension. The ethical and moral dimension is distinguished from other dimensions of nursing by the inherent moral demands. Quality assurance has become a leading goal of health care delivery, the effect of public alarm over the high cost of care and the aim of offering the best care. The concept of caring is one of the most important and unique because it goes back to ancient times and determines the nature of nursing profession. The term caring means "nurturing and loving support of a person" (Yoder-Wise 2005, p. 7). The concept of nursing that has been evolving throughout the ages has not yet reached its fullest maturity. It continues to grow and develop to include widening spheres of nursing service and practice and expanding functions. Nursing has its origin in the mother-care of helpless infants and must have coexisted with this type of care from earliest times. Frequently this referred to a woman who suckled a child who was not her own, that is, a wet nurse. The maternal instinct provided that strong impulse or motive necessary to care for those who were suffering or helpless. Consequently, the nurse as a loving mother who intuitively comforts and renders care continues to be a popular image (Burns and Grove 2005). The parental instinct more accurately des cribes this strong motive and is present in both sexes of all races and within different age-groups. This concept reflects individual-nurse relations and importance of strict values and moral rules in this profession (Yoder-Wise 2005). The ethical and moral dimension is a care of nursing profession. Healthcare ethics is based on philosophical ideas go back to ancient time. Philosophy, no less than medicine, was transformed in the early modern period under the impact of science, and researchers might see the existence of "moral philosophy" as such as consequent on the cultural changes brought about by the scientific revolution. Introducing as they did a comprehensive secular version of the world, the modern sciences created a demand for a secular version of the ethical doctrines previously encoded within religion. This dimension is closely connected with concepts of health and wellbeing, an individual and society. Values are defined as 'broad tendency to prefer certain states of affairs over others' (Thomasma 2004, p. 8). Ethics means 'a set of moral and ethical principles which determine right and wrong actions' (Thomasma 2004, p. 10). For a nurse, medical ethics raises the question of how her activities affect the behavior of individuals and the values of society, and concerns important ethical questions about the role of medical staff in the management process and healthcare delivery. Heifetz explains ethics as a mixture of morals, customs and values, and laws: Moral issues arise whenever human action or inaction affects others. Customs and values reflect the moral underpinning of a society. Morality speaks to what is right or wrong in human relationships, how we should treat others and how others ought to treat us,

Shugo Daimyo Muromachi Period. Japan in the Muromachi Age Essay

Shugo Daimyo Muromachi Period. Japan in the Muromachi Age - Essay Example The central component in this period was Heian duration that was later followed by war-oriented governments. Despite these changes, the government of the people continued but authority was vested on military Daimyo class. The medieval period is the most significant period in the history of Japan. The Kamakura period lasted between 1185 and 1333. This was the origin of the class rule system. However, civil affairs arbitration was the authority of the imperial court. After the defeat of Taira, the Yorimoto established family capital on the eastern side of Kamakura. Yoritomo was bestowed with the name Shogun. Moreover, clan disputes were rife at this period especially the Hogen and Heiji disturbance. Kamakura period was because of defeat of Taira family at the civil war. Yoritomo goals were on solid defense of the administration and for this purpose established the Shugo. Shugo administrative area was province and acted as military governors. They played oversight role though they also collected taxes. This form of administration lasted until the later days of 19th century. Shugo later transformed into Daimyo, whose significance was felt throughout the 15th century1. Some Japanese at this period possessed warrior qualities while majority engaged in farming activities. The other most important event in Japanese history was change in government structure. Government was warrior like in nature and acquired enormous amount of wealth. Shugo incorporated culture in their military rule. Art was prominent in this period while religion was Buddhism. The Buddhist teachers taught culture to all people. This lasted for a long period before the advents of Christianity. Monks were also essential in the military rule as chief advisors. Moreover, they influenced traditional values of this culture and activities of Shugo contemporaries. In medieval age, bows and horses were used for military purpose. Samurai were always ready for any battle and were highly focused and disciplined as taught by Yabusame. Initially, warrior society was based on family lineage and gifts, mostly land, was given to Samurai who served as Shugo. This meant that the vassal continued to serve lordship in their lifetime. This period was characterized with forming of alliances between warriors to guarantee source of livelihood. There was also reward for winning alliance and eminence was acquired. There was no family respect or recognition in a battle and in fact, one had to kill a family member if it was necessary to ensure sustenance of authority. Moreover, Shugo shifted allegiance and Daimyo were based on outcomes of the battle. In the last decades of 13th century, Kamakura came under crossfire. Mongol invaded them though they were unsuccessful due to heavy wind. The second invasion saw the neglect of the warrior. Ultimately, financial problems coupled Kamakura government and were faced by an invasion that they were unable to resist. Imperial authority was weakened but emperor legacy was maintained. Rivalry existed between the north represented by Samurai family and south led by emperor. This rivalry took close half a century. Finally, Ashikaga established unity between these two rival groups. The Muromachi existed from 1336 to 1573 and this period was characterized by social disorders, conflict, and uprisings. This characterized second period of Japanese history. This period is known as Muromachi or Ashikaga. Cities were continuously destroyed due to these occurrences. The dominant thing was Shoguns power based on coalition of Shugo who controlled land and powers in the province. As a result, these warriors became wealthy and feudal system, Daimyo was established. Success of establishment of

Ethical theories Essay Example | Topics and Well Written Essays - 250 words

Ethical theories - Essay Example In this regard, practitioners are not supposed to give up on a patient unless all the treatment fails. There arises a dilemma on what to do when the patient is not responding to treatment. The ethical dilemma arises on whether to terminate treatment or allow the patient to suffer under futile treatment. Relegating treatment may be a sign of condemning the patient to death while treatment might be painful and of no importance. Thus, the most appropriate decision should be made. Bioethics principles can be used to chart a way forward in case of a futile treatment dilemma. The principles include autonomy, non-maleficence, beneficence and justice. The autonomy principle states that conscious patients have a choice to decide termination or continuity of futile treatment. The beneficence principle asserts that medical practitioners must do anything possible to alienate suffering from the patient. The non-maleficence principle explains that nurses should check all procedures to ensure that patients do not suffer from intentional errors and omissions. The justice principle asserts that patients have equal rights to benefit from treatment; new or current. From the principles, the medical practitioners can choose a course of action depending on the

Truth in Media Essay Example for Free

Truth in Media Essay The omnipresence of pornography in today’s society has increased extramentally over the past few decades. What is available over the internet is remarkably unrestricted and available to anyone who looks for it. This paper will cover how and what the messages on sexuality that are being conveyed to today’s society, Open sexualities vs. purity Which is better is an article written by Michael in 2012 regarding finding the truth about how our society views sexuality in the past and currently. He discusses how we Americans have evolved from a society of purity to complete sexual freedom to what is described as a loose society today. He questions the thought process of completely educating our youth. whether it is a good decision to overloading the impressionable minds of out children. He continues to describe the loss of the family unit in America. How this loss has devastated the fabric of society. We have become slaves to our labeto never thinking about what that truly means. The article gives clear statistics on abortion, marriage, STDs, and unwanted births throughout our history to back up what he calls the loss of the family unit. He then gives information on pornography, prostitution, rape, and human trafficking, which gives a complete picture of how human sexuality really looks like in this country. He ends with the encouragement of the old fashioned art of the conversation. He says to continue talking about subjects and maybe things will change. Manipulation The power of subliminal persuasion is an article from mens health magazine in July 2013 edition. It is an article describing how to get you wife or girlfriend to have sex with you through subliminal persuasion. It starts out with this quote â€Å"Money worries have increased marital arguments by 59%, but getting your own way need not mean blood and thunder†. The article does into how certain substances like coffee can increase the effectiveness of subliminal persuasion on the female mind. How if a man starts introducing his wish for sex early in the morning but after her morning coffee his chances increase. The article describes step by step how to introduce his wishes into her subconscious mind throughout the day then finally ending with either the man successfully manipulating the female or with the question of why not and the debate is on. The whole article is on how to get what you want by manipulation and corwersion Conception What if Women are offered contraception for free is an article by Valerie Tarico on May 16, 2013 in Ms. Magazine. The article covers an overview of a research project that was conducted last fall in Missouri on free conception. This research project was conducted with 9000 women and covers how the birth rate, abortion rate, and financial obligations of that state were reduced significantly. The author asks the question on if this trial was to become a fixed solution what would have to be done to implement it ant would it work. The article goes into a complete breakdown of the statistical information of Washington state and how those numbers could be affected by implementing such a program here and what that would mean in the long run for tax payers and families. She continues to describe the financial obligations of not having such a program in place today. This is so astronomical that it is hard to believe we spend that much money on unwanted pregnancies and childcare expenses for as she puts it â€Å"go-with-the-flow babies†. Common views What Are Americans Doing Beneath The Sheets These Days? An article by Dr. Justin Lemiller posted on November 28, 2012 in the Chicago times is a brief expose on what Americans are actually doing in the privacy of their own beds. This article covers masturbation, oral sex, and anal sex and includes at what age people are doing what. Teen pregnancy Teenage pregnancy: High US rates due to poverty, not promiscuity an article written B Stephanie Hanes, Correspondent May 22, 2012 in Modern Parenthood magazine discusses how that statistically it has been proven that teen parenthood has been significantly higher among those with a lower socioeconomic status than any-other bracket. The article goes into detail regaurding the satistical information across countries and within America as well. The article continues to outline the difficulties in correcting such a problem due to the fact that no campaign against teen pregnancy would even effect the overwhelming nature of the lack of options for the lower classes. The lack of options creates a kind of circular motion that seems to offer hope of a better life but doesnt. Extramarital affairs The Truth About Why Men Cheat an article written by M. Gary Neuman for Redbook magazine in 2012, informs readers of why men cheat. The article goes over the reason a man cheats is not for sex. Men according to the ones serveyed cheat do to emotional dissatisfaction rather than sexual dissatisfaction. The article the goes into how to create an atmosphere of mutual reward and respect. Men have trouble asking for pats on the back but need encouragement just as much as women. If we set the stage for a give give relationship we have a better chance at staying faithful. Homosexuality Understanding females sexual fluidity is an article written by Ian Kerner, for the New York Times on February 9th, 2012 discusses an interview with a famous actress and how a slip of the tounge can revel much. The actress said that being a lesbian was a choices she made not something that she was or wasnt. Having said such a thing sparked much debate and consideration of choice. The article talkes about how women are much more fluid in whom they choose to fall in-love with, that women ten to fall in-love with a person not a gender. The article also goes on to show information regarding a study done on heterosexual and homosexual men how they were both turned on my both gay and straight pornography. This study gives a lot of credence to the premise that gays can choose to be not gay. Casual sex  Do You Want More Than a Hookup? Written by Angela Ledgerwood for cosmopolitan magazine discusses how todays young people are not as interested in just hooking up as they once were. The article goes into a question answer format and talks about how todays young people are afraid of dating and not sure even how. The article give a clear description that people today have no idea how to even get someone to go out on a date so it gives some starting points. Then the article goes into some dating tips and encouragement. I found that these articles are well written but lack any sense of morality. I found it so very difficult to find articles that were not how tos or so close to pornography that I would not even use the. This to me seems to be a funny thing for I am a very open person regarding sex. I do not have any inhibitions and from a Christian view point I would be a huge sinner. With that being said as I was doing my research on this topic I found it way to easy to learn how to give a blow job and how to perform anal sex. This was at the common sites like cosmopolitan and Redbook there was no safe guards like even Facebook has regarding sexually explicit stuff like are you 18 to look at that kind of things. Therefore comparing what I have found on the internet with what we were taught thought this class was so completely different that I feel like a prude. Saying that seems a bit off and I have to chuckle a bit. But I feel that honesty is truly the best policy, therefore I must say that I am an ex-prostitute and have had so many partners that I cannot even count. God has forgiven me of this sin and now the rose colored glasses have completely been taken off. Throughout this course we have learned all about what being authentic in our sexualities means and how to have a healthy God centered relationship. It is hard to imagine how these to completely different views can merge into one complete view. I feel compelled to try for we are the sum of all parts. God has given us such a wonderful gift of sexuality and I for one am very grateful. I think that if we try to educated ourselves on how to be fully honest with ourselves, God, and our spouses we will have a great chance at fulfilling ourselves and our marriages. We need to be educated every-way with what and how to do and what God expects of how we are to behave. Finding this balance is not easy in todays society of we are bombarded with explicit material every second of everyday. We must therefore have some kind of outline for us to follow that is where the scriptures come in to play. Our text talks of unhealthy sexual behavior as â€Å"Inauthentic sexual behaviors (that) are organized around using power to control† (Balswick Balswick, 2008, p. 86). this type of behavior is viewed as common place in today’s society by evidence of the article The power of subliminal persuasion by Alex Young. In this article he states just how to manipulate the opposite sex into getting what he wants. He states that â€Å"The power of subliminal persuasion means you can tug in the right direction without her feeling the pinch† (Young, Mens Health, 2012). This however subtle manipulation is all about power and control. Our text tells us that we are to be committed to God and to one other person by saying â€Å"God created for us to be sexual beings, in a spiritual way with one who we have decided to spend our life with† (Balswick, p 68). But society tells us that sex can be freely given to whomever we choose whenever we choose. This is not without its consequences however as stated in the article Which Is Better – A Society With Loose Sexuality Or A Society With Strict Rules For Sexuality? By Michael Snyder. In the article Snyder give information and the destruction of the family unit with â€Å"According to the Pew Research Center, only 51 percent of all Americans that are at least 18 years old are currently married at this point. Back in 1960, 72 percent of all U.  S. adults were married†. This directly shows that we are not coupling the way God has intended. In our presentation Teens and sex: Taming the drive Chap Clark, M. Div. , Ph. D. explains that it is important to explain to our youth responsible sexuality by the statement â€Å"When teens struggle with their sexual feelings, urges and drives, it is important that the church help them to understand what is behind the physical drives and to see people’s bodies, souls and relational choices as God sees them. His call is to holiness, but that calling is about caring for the best of others as people develop their attitudes and make choices. Chap Clark gives Clear explanations as to the different types of love in-order to inform teens of what is healthy and what not healthy love is. By doing this he sets the stage for responsible choices unlike the responsible choices made by teen mothers. In the article Teenage pregnancy: High US rates due to poverty, not promiscuity by Stephanie Hanes we find that in has been discovered that people with fewer options financially have higher birth rates. Hanes states that â€Å"anthropologists and social workers explain that teens who experience â€Å"despair† are more likely to turn to motherhood as a way to find meaning in a world where they see few other options† which seems to correspond very well with the hypothesis. Our presentation on Restoring Marital Intimacy: After the Affair by Mark Laaser and Deb Laaser informs us how to overcome the sin of infidelity by grace through repentance, honesty treatment, and forgiveness this is a hard road nd takes a lot of faith and commitment. In the article The Truth About Why Men Cheat by M. Gary Neuman we discover that it is not necessarily sex that causes men to cheat but rather a loss of intimacy in the relationship. Neuman states that â€Å"48% of men rated emotional dissatisfaction as the primary reason they cheated†. This seems rather strange considering we are all told that men and women think differently when it comes to sex. I am a grandmother if two wonderful little girls and when I think of the material that they will shortly be exposed to I cringe. As a counselor I would want to keep my eyes open and take a look regularly at what we are being exposed to in-order to be fully informed as to where my clients would be coming form. It would not be enough just to stay up-to-date with the current techniques and treatment options. I would need to keep my eyes open to the current beat of your world as well. I have to say that writing this paper has at least taught me that. Having a wide knowledge base and commitment to biblical principles needs to be the foundation of my counseling process, for without this foundation I would lose my way. God has given me the gift of being able to help others through sharing my pain but in-order full understand someone else’s pain there will be times that I have to educate myself in how they see the world and having this knowledge will enable me to do so. Counselors need to have a full tool box and sometime that tool box has things in it that we have had to learn from others. Having an open mind will make that possible.

The Virginia Department Essay Example for Free

The Virginia Department Essay The Virginia Department of Juvenile Justice is the state agency responsible for handling juveniles in the state of Virginia. This department operates a number of group homes (22), detention centers (24), and correctional centers (5). The Beaumont Juvenile Correctional Center is capable of housing and providing services for 264 males to the age of 21. This facility offers high school classes, GED programs, and college correspondence courses so that the juveniles can continue their education. Treatment services include the following: substance abuse, sex offender, anger control, and independent living skills. This facility has both medium and maximum security buildings. The Bon Air Juvenile Correctional Center is capable of housing and providing services for 193 males and females. It is in fact the only co-ed correctional facility operated by the DJJ. Education programs include high school classes and courses leading to the GED. Treatment programs include the following: substance abuse, aggression management, sex offender, and an intensive therapeutic program. This facility provides mental health services. The Culpeper Juvenile Correctional Center has a budgeted capacity of 144. This maximum security facility handles the 18-20 year-old Circuit Court male offenders. It offers educational programs leading to the high school diploma or GED. Treatment programs include the following: sex offender, substance abuse, and anger management. Mental health services are not provided on a regular basis, but psychiatrists and counselors are on staff in case of emergency. The Hanover Juvenile Correctional Center has the budgeted capacity of 120 males aged 12-18. Educational programs leading to the high school diploma or GED are offered, as are vocational programs. Treatment programs offered at the medium security facility include the following: sex offender, substance abuse, and anger management. This facility also offers the Junior Reserve Officers Training Program. Social workers and psychologists offer individual, group, and family therapy. The Oak Ridge Juvenile Correctional Center houses 40 juvenile males with severe behavioral disorders and developmental disabilities. As such, this is the primary facility for juveniles with mental health issues. Treatment programs include sex offender, anger control, life skills, and substance abuse. Residents are able to continue their education at the facility, and special education curricula are offered. In addition to the correctional facilities, the Department manages three halfway houses: Abraxas House, Discovery House, and Hampton Place. These locations provide juveniles just leaving correctional centers with programs designed to help their transition and to reduce the risk of re-offending. References Department of Juvenile Justice. (2010). Residential Programs. Retrieved from http://www. djj. virginia. gov/Residential_Programs/Default. aspx

Segmental Features Between Arabic And English

Segmental Features Between Arabic And English This assignment is a complement to the first assignment titled as comparative and contrastive description of segmental features between the Arabic and English languages. In this assignment, differently, the light will be shed on comparative and contrastive description of suprasegmental features between the above-mentioned languages. Ellery, et al. (1995) indicated that features of spoken languages which are not identified as discrete segments are variously referred as prosodic features, non- segmental features or suprasegmental features (p.327). Ellery, et al. (1995) also stated that prosody refers to prosodic features of speech, namely, tone, stress, intonation and others. Thus, three prosodic features will be discussed to show the similarities and differences between English and Arabic. Besides, the focus will be shifted to identifying the problems the Arab learners often face in learning English in terms of prosody. 1-Arabic 1.1 Syllable Structure Reima (2007) stated that Arabic language has three syllable types. These are summarized as follows: 1- Super heavy syllables CVVC CVCC. The super heavy syllable consists of one consonant immediately followed by one or two vowels and end in one or two consonants as in: 2- Heavy syllables CVC CVV. The heavy syllable consists of one consonant immediately followed by one or two vowels as in: 3- Light syllable: CV. The light syllable consists of a consonant immediately followed by one short vowel as in: Reima (2007) asserted that formation of syllables is regular in the Arabic language. In addition, it is not typical to find any syllable in the Arabic language starts with V or CC. 1.2 Stress According to Reima (2007) Watson (2007) the Arabic language has three word stress levels. These are the primary, secondary and weak levels. Swan Smith (2001), Reima (2007) indicated that stress in the Arabic language is predictable and regular. In other words, one can predict or determine the stress of the Arabic words. Swan Smith (2001) stated that Arab learners face difficulty in predicting stress in the English language, particularly in word stress. The difficulty of grasping word stress in English may result in altering the meaning of the word. For instance, a learner may pronounce the verb (convict) as the noun (convict) where the stress position is completely different. Reima (2007) summarized the Arabic stress as follows: 1- If a word contains one super heavy syllable or more, stress falls on the last super heavy syllable as in: 2- If a word contains heavy and light syllables, stress falls on the heavy syllable before the final syllable (nonà ¢Ã¢â€š ¬Ã‚ final heavy syllable) as in: 3- If a word contains light syllables, stress falls on the first syllable as in: 4- If a word is a present or a past verb, stress falls on the first syllable as in: 5- If a word is a masculine or feminine Arabic noun, stress falls on the second syllable as in: 1.3 Intonation According to Swan Smith (2001) Arabic and English have closely similar intonation patterns, especially in meaning and contour. Reima (2007) summarized the Arabic stress as follows: 1- In Arabic, falling intonation is used at the end of: Declarative statements: the voice starts on amid pitch, rises slightly on the last stressed syllable and drop to a low pitch at the end as in: In commands as in: In Whà ¢Ã¢â€š ¬Ã‚ questions: voice is high in stressed syllable and falls quickly to mid pitch for the rest of the sentence as in: 2- In Arabic, risingà ¢Ã¢â€š ¬Ã‚ falling intonation is normally used at the end of: Yesà ¢Ã¢â€š ¬Ã‚ no questions as in: In utterances containing an element of protest or surprise: voice is flat, no rise no fall as in: In vocatives as in: In requests: the voice rises and falls somewhat, with an optional pause as in: 1.4 Rhythm In speech, rhythm has been defined as an effect involving the isochronous recurrence of some type of speech unit (Pike (1945), Abercrombie (1967), Bloch (1950). Dauer (1983) argued that the perception of different types of rhythm has mainly to do with differences in syllable structure, vowel reduction and types of stress. As to Arabic, according to Barkat et al. (1999) Arabic and its various dialects are all stress-timed. Based on the articles I have read, there is a consensus among researchers that Arabic listeners make use of speech rhythm to distinguish between speakers. For instance, Barkat et al. (1999) revealed that speakers of Arabic, due to rhythm, can distinguish between speakers of Arabic from North Africa and speakers living in the Middle East. Many studies have been conducted on Arabic rhythm. One of the important findings is the highness if vocalic intervals in the eastern Arabic dialects such as Palestine than western Arabic dialects such as Tunisia. 2-English 2.1 Syllable Structure According to Deterding poedjosoedarmo (1998) the distinction between light and heavy syllables can be helpful in predicting stress in English. The former contains a diphthong and/or several consonants in the coda while the latter contains a single short vowel. Heavy syllables tend to be stressed and light ones tend not to be stressed. The relationship between syllables and stress is extremely related. Deterding poedjosoedarmo (1998) argued there are not pure rules that help learners accurately predict stress placement in multisyllabic words; however, knowing the syllable structures- heavy and light syllables may solve the problem and prove useful. All in all, understanding stress rules in English entails understanding syllable structures first. English words are different in terms of the number of syllables. Some contain one, or two. Some may contain three or four. Some examples are provided below: 2.2 Stress Chomsky and Halle (1968) suggested that stress, like the Arabic language within English words is predictable, and several sets of complex rules have been proposed for predicting stress. Stress is very important in English as it is a major feature that distinguishes certain pairs of words. According to Christophersen (1996), English has the following stress rules: The great majority of twoà ¢Ã¢â€š ¬Ã‚ syllable words are stressed on the first syllable, e.g.: A number of words have two different stress patterns according to whether they are verbs or nouns, adjectives or verbs e.g.: Noticeably, nouns and adjectives are stressed on the first syllable while verbs are given stress on the second syllable. According to Deterding poedjosoedarmo (1998) derivational suffixes ca be classified into three types: stress-preserving, stress-attracting and stress-shifting. The first type does not change stress placement in words such as -ful, as in wonder/ wonderful. The second type receives primary stress such as -ee, as in employ/ emplyee. The last type make the stress shift such as -ive, as in reflex/ reflexive. The analysis of suffixation on stress placement is outlined below: When a suffix is added to a word, the new form is stressed on the syllable as was the basic word, e.g.: words ending in à ¢Ã¢â€š ¬Ã‚ tion , à ¢Ã¢â€š ¬Ã‚ sion , à ¢Ã¢â€š ¬Ã‚ ic , à ¢Ã¢â€š ¬Ã‚ ical, à ¢Ã¢â€š ¬Ã‚ ity , almost always have primary stress on the syllable preceding the ending , e.g. : If a word ending in à ¢Ã¢â€š ¬Ã‚ ate or à ¢Ã¢â€š ¬Ã‚ ment has only two syllables, the stress falls on the last syllable if the word is a verb, but on the first syllable if the word is a noun or an adjective. When stressed , the ending is pronounced [eÉ ªt], [mÉâ„ ¢nt] ; when unstressed, it is pronounced [ t], [mÉâ„ ¢nt], e.g. : If a word ending in à ¢Ã¢â€š ¬Ã‚ ate, à ¢Ã¢â€š ¬Ã‚ ment has more than two syllables, the main stress will fall on the third syllable from the end. In verbs, the final syllable is pronounced [eÉ ªt] , [mÉâ„ ¢nt]; in nouns it is pronounced [ t], [mÉâ„ ¢nt] , e.g.: Stress placement is also affected by compounding. When two roots are combined to produce new words, the resulting word is called a compound (Deterding poedjosoedarmo 1998 (p. 100). The rules are summarized below: compound nouns have a primary stress on the first component, e.g.: In compound verbs, the primary stress falls on the second component, e.g.: In the intensiveà ¢Ã¢â€š ¬Ã‚ reflexive pronouns, the stronger accent falls on the last syllable ,e.g.: Numbers ending in à ¢Ã¢â€š ¬Ã‚ teen may receive primary stress on either syllable, e.g.: In words ending in à ¢Ã¢â€š ¬Ã‚ ion, à ¢Ã¢â€š ¬Ã‚ sive, the stress falls on the last vowel before the ending .e.g.: The majority of English compounds have single stress .e.g.: All compounds with a present participle, as the first element, have a single stress, e.g.: A double stress is used in compounds of two nouns, if the first noun indicates the material of which or with which the second is made, e. g.: A double stress is used in compounds that have two nouns, each noun indicates a distinct characteristic of the same person or thing, e.g. : In most sentences, some words are more important than others and we indicate this by the way we stress or unstress them. The following words are usually unstressed: articles: a, an, the, prepositions such as at etc. personal pronouns such as I etc. possessive adjectives such as my etc. relative pronouns such as who etc. conjunctions such as and etc. The following words are usually stressed: nouns, verbs, adjectives, adverbs, demonstrative interrogatives, e.g.: He shall send it to you. She cooks three meals each day. In an hour, he will be ready to send it. This new car is to be barked here. 2.3 Intonation Roach (2001) pointed out that intonation is difficult to define. Generally, intonation is the melody of speech and is to be analyzed in terms of variations of pitch. It is known that intonation can indicate different types of utterances, such as statements, questions, commands, attitudes and emotions of the speaker. Reima (2007) summarized the intonation rules as follows: A) In English, risingà ¢Ã¢â€š ¬Ã‚ falling intonation is normally used at the end of: Simple statements of facts (declarative statements), e.g.: Commands: Questions which begin with an interrogative word, i.e., B) In English, rising intonation is normally used in the following cases: At the end of yesà ¢Ã¢â€š ¬Ã‚ no questions: In requests: C) In utterances containing an element of protest or surprise: 2.3 Rhythm English, with an alternation of stressed and unstressed syllables, is obviously stress-timed. Deterding poedjosoedarmo (1998) stated that rhythm is important in English because many cases of miscommunication can be attributed to failure to interpret familiar words as they are uttered with an unfamiliar rhythm pattern. For example, the speaker may say talking to themselves stressing on talk and them. If a native speaker hears these words, he will misunderstand the words and interpret them as taking to damsels. So, the unexpected rhythm pattern contributed to misunderstanding. As stated above, English words may contain one or more syllables. These words contain syllables (stressed) that are louder, clearer than others (unstressed). Gilbert (1984) believed that the combination of these stressed and unstressed syllables results in the rhythm found in English words. This combination also shows the strength, length and pitch of syllables. Moreover, sentences in English, like words, have r hythm. Dauer, (1993) argued that if one wants to have good sentence rhythm, she/he needs to know how to join syllables together into larger unites besides the clear difference between stressed and unstressed syllables. Problems in learning English in terms of prosody Arab learners find it easy to grasp the predictable word stress in their language; however, they face problems in grasping the unpredictable nature of English word stress. Sentence rhythm is alike in both languages so that Arab learners avoid contracted forms and elision when they read loudly. As a result, heavy staccato rhythm can be found in their reading. Regarding intonation, Swan Smith (2001) found out that Arab learners tend to intone, reducing intonation to a low fall at the ends of phrases and sentences. According to Rababah, (2002) Arab learners face problems that are related to stress, intonation and other features of prosody due to some difference in pronunciation between the two languages. English word pattern with (-ism) suffix receive their stress on the antepenultimate or pre- antepenultimate syllable, but they never receive it on the penultimate or final syllable. Quite contrary to this, in the pronunciation of the Arab learners of English, it is often noticed that stress in such word patterns tend to be consistently shifted to the penultimate (before the final) syllable. According to Ryan Meara (1999) Arab learners confuse English words due to the number of syllables and the shift of stress syllables as in the following example:

Analysis of The Shining, by Stanley Kubrick Essay -- Film Analysis

What is horror? Webster's Collegiate Dictionary gives the primary definition of horror as "a painful and intense fear, dread, or dismay." It stands to reason then that "horror fiction" is fiction that elicits those emotions in the reader. An example of a horror film is "The Shining", directed by Stanley Kubrick. Stanley Kubrick was a well-known director, producer, writer and cinematographer. His films comprised of unique, qualitative scenes that are still memorable but one iconic film in his collection of work is The Shining. Many would disagree and say that The Shining was not his best work and he could have done better yet, there are still those who would say otherwise. This film was not meant to be a â€Å"scary pop-up† terror film but instead, it turned into a spectacular psychological, horor film in which Kubrick deeply thought about each scene and every line. Stanley Kubrick was born July 26, 1928 in Bronx, New York. As a young boy, he enjoyed photography which sparked his love for filming. His father, Dr. Kubrick, had inspired young Kubrick to use his Graflex Camera to take pictures of anything he desired to keep memories of. This was later transformed as young Kubrick’s hobby. Growing up into his teenage years, Kubrick had gone to the movie theater almost more than attending high school. He would watch movies over and over and still be amused by the film even if it was not a good film. With this critical view of the films he was watching, he began to think that he could make a better film compared to what he was watching. Eventually, with the compassion for photography the Kubrick had, he had sold one of his pictures to Look magazine. Look magazine hired him as a freelance photographer and with the money he saved up, Kubrick... ... Works Cited Ciment, Michel. Kubrick: The Definitive Edition. New York: Faber and Faber, 2001. Print. Connelly, D.D.S. Thomas P. "How to Prevent Your Child From Thumb Sucking." The Huffington Post. TheHuffingtonPost.com, 25 May 2010. Web. 25 Nov. 2015. "The Internet Movie Script Database (IMSDb)." Shining, The Script at IMSDb. N.p., n.d. Web. 24 Nov. 2015. Konow, David. "The Shining and The Steadicam." Tested RSS. N.p., 16 Aug. 2013. Web. 27 Nov. 2015. LICSW, Terry Gaspard MSW. "Vulnerability: The Secret to Divorce-Proofing Your Relationship." The Huffington Post. TheHuffingtonPost.com, 30 Sept. 2013. Web. 24 Nov. 2015. LoBrutto, Vincent. Stanley Kubrick: A Biography. New York: Da Capo, 1999. Print. Stanley Kubrick's The Shining. Dir. Stanley Kubrick. Perf. Jack Nicholson, Shelley Duvall, and Danny Lloyd. Warner Home Video, 1980. DVD.

Korea Essay -- essays research papers

Korea What distinguishing factors help explain the rapid economic growth experienced by the South Korean economy over the past four decades? As the South Korean economy has reached a more mature stage of its economic growth, what are the evolving challenges it has had to face? What are its prospects of continued economic success in the increasingly globalised world economy? The rapid growth and development in the newly industrialising economies (NIE’s) in recent decades has been nothing short of spectacular. Now among the world’s most dynamic industrialised economies, the NIE’s of Singapore, Taiwan Hong Kong, and South Korea which will be the focus, stand as perhaps the best examples of successful economic development. The economic development of South Korea, which has been among the most rapid in the world is typical of the ‘miracle’ that is the NIEs. Korea has come far since the days it was ‘a nation of hungry rice farmers’, by pursuing an industrialisation-led development commitment since 1961, which has since produced annual GDP growth of 8.4% per annum, second only to China. The success of South Korea, has been identified by a number of factors including the shift away from import substitution strategies towards export orientated industrialisation, and the effective managing of the economy and authoritarian rule adopted by the government in order to accelerate the pace of capital accumulation, technical progress and structural change to produce economic growth beyond what could possibly occur in a free market economy. NIEs, South Korea, are now recognised as ‘export machines’ boasting some of the highest trade/GDP ratios in the world. International economic relations began in 1964 with the recognition of these limitation of the domestic market and the ineffectiveness of pursuing substitution industrialisation strategies. As part of its new strategy for export expansion the South Korean government introduced new measures which included the devaluation of the won, which improved the competitiveness of its exports and introduced incentives designed to channel resources into export-orientated industries. Exporters were also supported by direct cash payments, permission to retain foreign exchange earnings for the purchase of imports, and the exemption from virtually all import controls and tariffs. The government in consultation with firms, set up ex... ... favourable, but the high rate of success from the growth performance in the 1980’s will be difficult to replicate. The next phase of the Asian miracle that will involve China emerging as the world’s largest economy within 10 years and the re-emerging Japanese economy will provide substantial benefits for the Korean economy. Some important strengths of the economy include: a well educated and motivated workforce, a growing level of R&D, continued rates of high savings, greater regional trade links and potential for domestic growth through increased infrastructure investment, housing and personal consumption. In summation, South Korea is an economy which initially through selective government intervention and now through domestic and international reforms, sped to economic might. Although there are many challenges in the longer term making South Korea’s future uncertain, (including the reunification with the ailing, unstable North) the fact South Korea has come so far argues well for the future. If South Korea can make the necessary changes to its economy to become a sustained industrialised nation then it will certainly take its place as an economic leader in the near future.