A letter To My Distant Friend Essay Example | Topics and Well Written Essays - 750 words

A letter To My Distant Friend - Essay Example Though my mates were ready for the performance, I was still not comfortable. My instructor gave me no option and so I had to face the lion in front of me. The performance made me gain courage and also strengthened the bond that attracted me to dancing. First, dancing helps people to express their feelings about something and this is seen under the types of dances they do and the moves they make while dancing. An example I the expressionist dance that the Germans did to express their bitter feelings about the growth of Nazism that was being pioneered by Hitler. So from that example, dancing helps a society to confront the wrongs people always do. It has also enabled me to understand that people do not always dance for leisure but also to achieve their targets. This happened and I witnessed it during an international festival hosted in Kenya when one dancer made some moves that directly touched a woman he had fallen in love with and know what? The moves helped him to win the heart of the lady, a thing that left almost everybody amazed. As per the common understanding of the people, discipline is a crucial aspect of the virtues of the community and must be maintained in order to allow people to stay in harmony. I know you must be wondering how dancing which is just an art is related to discipline which is a virtue. Dancing especially the cultural dances equips dancers with good moral values since they convey some messages of warnings and consequences of some behaviors.

Bridging the Divide: An Analysis of Indian Education :: Essays Papers

Bridging the Divide: An Analysis of Indian Education Introduction: Educational levels have always been regarded as key indicators, not just of economic development, but of social well being. For this reason, literacy rates are of interest to development economists and social activists alike. Literacy is in fact, a component of the Human Development Indicator, suggesting that income and mortality alone cannot capture the essential quality of life that a person enjoys. Yet statistics on overall literacy rates are deceiving, for they do not reflect the social inequities which determine who receives the opportunity to become literate and who does not. India, the country of focus for this paper, provides an excellent example of the complex nature of literacy. Development scholars have often cited India as an example of progress in the field of education, as in the past five decades national literacy levels have almost tripled, from 18.33% in 1951 to 52.2% in 2001. However this statistic masks the fact that the growth is mainly attributable to increases in male literacy (from 27% to over 65% during the same time span). While women’s literacy rates have improved, by the turn of the century, over 60% of Indian women remained illiterate. While the Indian state issued various statements asserting its commitment to female education. any progress in the area has only been made very recently when, with the growth of nongovernmental organizations (henceforth NGOs) working in the field of non-formal women’s schooling, a lot of work has been done on identifying barriers to female education in India. The purpose of this paper is not to synthesize the work done by these NGOs. Instead, I wish to outline a framework in which to understand the problems women face in attaining literacy, in order to devise progressive policies and more effectively implement them. In the first part of this paper, I attempt to explain the underlying similarities between many impediments to female education for poor rural and urban communities. I describe how different social contexts mold the manifestations of these problems, but not the issues themselves. Many difficulties women face must be therefore be understood as national problems, but require specific understanding in order to address the particular forms those issues take in local communities. While all poor Indian women face challenges in receiving an education, some female populations are particularly marginalized. Therefore, in the next part of my analysis, I focus on the reasons for urban-rural gaps in the literacy rates between Indian women, taking the case of lower-caste poor women living in North Indian villages.

Religion A Means to an End or Just a Delusion Essay

Over the years, people have held different opinions about religions around the world. Many believe in the existence of a divine being like God, while others worship idols and other images that they consider as their god(s), without concrete proof that these beings do exist. Based on the statement by Sigmund Freud that â€Å"Religion comprises a system of wishful illusions together with a disavowal of reality†, one may come up with several arguments about religion. This notion held by Freud, which he contends that religion is merely a human delusion forms the basis of this paper among other views. It is in human nature to seek and understand the meaning of life and through the use of intangible concepts, religion attempts to provide answers to satisfy human curiosity. Burke believed that different religions provide a framework by which people can understand the meaning of human life and the world. Each religion prescribes possible remedies to correct what it views to be fundamentally wrong and unsatisfactory about people’s existence (Burke 126), making religion an attractive way to attain satisfaction in life. However, the basis of such remedies lies in a realm that is transcendent of ordinary human experience, that is, more on the realm of supernatural (Burke 141). For example, monotheistic religions point to a supreme being who judges which people gets eternal life based on their obedience to his law. Religions of Indian origin on the other hand, provide an escape from an eternal destiny of suffering and limitation brought by the unending cycle of birth, death and rebirth (Burke 161). Such influential notion that obedience to a religion could give fulfillment may cause people to accept and believe in religious concepts wholeheartedly, wit hout tangible proof. Monotheistic religions describe an omnipotent and omniscient supreme being who governs human life through a set of laws. Believers may seek solace, comfort and the purpose of life by obeying this set of rules, often to gain good judgment from their God. However, such belief in a supreme being is typically based on human faith rather than concrete evidence of divine existence. For example, people in these religions believe that their God created the Earth and therefore, human existence. This notion can be challenged by modern scientific theories that explain the origin of the universe and human existence through logical and factual means, such as the Big Bang theory for the origin of the universe and evolution for how humans came to be. Religions of Indian origin deal with the cycle of birth, death and rebirth. Rebirth is the religious or philosophical idea that the spirit or soul, after natural death, can start another life in another body (Burke 163). This never-ending cycle is brought by human’s self-centered desire, and brings eternal suffering to humans. Human existence therefore is to liberate one’s spirit from an egocentric self to end the cycle of birth, death and rebirth and free oneself from suffering (Burke 236). This largely deals with the spiritual dimension and is nothing more than a philosophical concept, which again is based on human belief and not concrete evidence. There has been no account of people who have been reincarnated, or proof that a soul does exist. It is another way to explain the meaning of life, which gives people purpose of living. In conclusion, people hold different views about religion. In any case, religious views are just analogies, by the assistance of which we attempt to comprehend a shared phenomenon. However, the absence of convincing proof for the existence of God and the soul, and the presence of more plausible explanations for religious phenomena, prompts Freud and other skeptics to dismiss religion as merely a human delusion. References Amstrong, Karem. Islam. London, United Kingdom: Orion Publishers, 2011. Print. Burke, Thomas P. The Major Religions: An Introduction with Texts. Malden: Blackwell Publishing, 2004. Print. Trungpa, Chögyam, and Judith L. Lief. The Heart of the Buddha: Entering the Tibetan Buddhist Path. Boston, Mass: Shambhala, 2010. Internet resource. Source document

The kurdish language Free Essay Example, 1250 words

On the other hand, the Dimili refer to the Badinadi speakers and their dialect as Xerewere (Boulden, 2008). The Kurdish grammar consists of numerous unusual features. For example, the Kurmanji dialect uses a sentence structure where the first part of the sentence is the subject which is then presided be an object and then the sentence’s verb. In addition, the pronouns (it, he, and she) in Kurmanji and Sorani, apply the same word, meaning that in Kurdish, there is no gender differentiation of the pronouns. In terms of case, there are generally no distinctions, even though some nouns possesses a vocative case. Syntax relations are identified predominantly by circumlocutions and prepositions. This results in a situation where in intransitive verbs, they subject is identified with personalized endings in every mood and sentence The Sorani dialect possesses eight vowels comprised of five long vowels and three short vowels which can be attributed to its retention of the Iranian vowels (o and e). In Persian however, the dialect adopts the vowels (i and u). In terms of consonants, the Kurdish language uses fricatives and affricates that are articulated at the dental, palatal, labial and velar points. We will write a custom essay sample on The kurdish language or any topic specifically for you Only $17.96 $11.86/pageorder now The points are classified into differing pairs of both voiced and voiceless varieties. Additionally, the language has numerous back sounds mostly pronounced in the pharyngeal, glottal and uvular regions, which is responsible to the rough-like sound that the dialects of the Kurdish language have. In terms of liquids, they consist of two lateral and two rhotics, which are the (l) and (r) like sounds. The (l) and (r) like sounds are also further differentiated, with the lateral sound having a kind of trill or rolled r, while the rhotic sound has a kind of flap. In terms of morphology, the definite suffix, adjectives and nouns are stressed on the last syllable. However when it come to the infinitive and conjugated verbs lacking prefixes, the stem’s last syllable is stressed. Generally, any prefix is stressed. The verbal system utilizes three core tenses-perfect, present imperfect and past. However the conjugation of the intransitive verbs differs from the transitive verbs which has ergativity, resulting in a situation where the compound verbs mix a verbal element with a nominal one. Additionally, nouns are identified with definiteness and number through suffixes, which is the same marker for adjectives, definite and indefinite nouns. Ethnology Moghissi argues that in terms of the dialect in the Kurdish language that is most widely spoken, it is Kurmanji, which has the most number of members.