Cultural Pride and Cultural Baggage

Abstract This paper is based on articles that seek to bring out a contrast between the concepts of cultural pride and cultural baggage.Advertising We will write a custom essay sample on Cultural Pride and Cultural Baggage specifically for you for only $16.05 $11/page Learn More One of the articles that was written by Kincaid gives her experiences in England which portrays her cultural baggage as she finds it quite hard to fit in this society and to adopt a similar culture as the local people in this society. Another article, which was written by Pells, talks about the American Culture. It is pointed out in this article that the American culture is no longer a dominant culture in the nations of the world. Globalization has enabled nations to develop cultural pride and this has contributed to the development of local cultures within nations. Introduction Before considering the definitions for the concepts, â€Å"cultural pride† and â€Å"cultural b aggage†; there is need to consider what culture is. This term can mean a large number of things and it is a concept that can be given various definitions. Among the simplest and all-inclusive ways to consider the term â€Å"culture† is to think of it as, the whole lifestyle of a group of people. Focus can be put on the aspects of culture that are linked to the code of behavior, communication, social and business relations, and other elements decisive to nurturing understanding and awareness in the continuously growing global community. Cultural pride is a concept that refers to being proud of your own culture as well as traditions. However, by one being proud of his or her culture, this doesn’t mean anything if that person is not able to express important aspects of his or her traditions. Being proud of a certain ethnicity implies spreading cultural understanding to the community through leadership, willpower, devotion, and enthusiasms. On the other hand, cultura l baggage is defined as the tendency for a person’s culture to saturate thinking, talking, and behavior without the person having awareness of this.Advertising Looking for essay on cultural studies? Let's see if we can help you! Get your first paper with 15% OFF Learn More Cultural baggage turns out to be a factor at a time an individual from one culture comes across another individual from a different culture, and their interaction can interfere with their behaviors or assumptions, which are made in an unconscious way. Cultural baggage is a thing that is carried by a person all the time and can turn out to be a burden to the person, preventing him or her from moving from one place to the other. Both cultural pride and cultural baggage have a great influence on the way people conduct themselves within a particular society. However, there is greater possibility for the cultural baggage to have a negative influence on a person living in a new society by him being discriminated against due to the cultural differences that he carries with him. On the other hand, cultural pride can influence one positively because one is proud of his or her culture and is able to express important aspects of his traditions. Through this, one is able to achieve his goals without any fear. Cultural Pride and cultural baggage People around the world have what is referred to judgmentally by scholars as ‘cultural baggage’; the assortment of hardwired memories, beliefs, emotions, and other behaviors and patterns which give people their fundamental identities. Human beings are the â€Å"sum total† of the cultural baggage they have which originates from their history which is complicated as well as from their customs and traditions. It also comes from the people’s experiences that they have with those around them and also from the way they treat the broader world. This was experienced by Kincaid as indicated in her article giving her autobiog raphy by the title â€Å"On seeing England for the first time†. When she comes across people in England, she realizes that people here and the environment are too different from where she came from following the cultural baggage she had (Kincaid, n.d).Advertising We will write a custom essay sample on Cultural Pride and Cultural Baggage specifically for you for only $16.05 $11/page Learn More One day while in England, Kincaid was in a train travelling with her friend who was an English woman. Before they came to England, this friend liked her so much but when they came to England, as she puts it, she no longer liked her. She did not like the views held by Kincaid of England. Kincaid points out that she herself did not like England and her friend too did not like England. However, her friend did not like her for not liking England too (Kincaid, n.d). The friend had England as her own country but she was no longer living there because she felt it w as not being kind to her and that was the reason why she left it. In some other incident, Kincaid narrates about her experience when she went to a store to purchase a shirt for her husband in the company of the same friend. It was the same store where the shirts for the Prince of Wales were made and the shirts there were quite beautiful. She picked one shirt she believed her husband would like very much. She also wanted to buy a nice tie for the husband only to find out that she was not able to choose from among the many beautiful ties. Following this, the salesman opted to assist her in choosing. The salesman chose a particular set, as he pointed out, because the ties bore the crest of the Prince of Wales and the Prince had never before permitted his crest to serve as a decoration on any clothing article. The salesman stated this in a slavish, respectful and awed tone. This infuriated Kincaid and she felt like hitting him but didn’t do that. She pointed out that herself and her husband did not like the prince and the husband would not wear anything that bore the prince’s crest. This statement stiffened both the salesman and her friend. She states that â€Å"they both drew themselves in, away from me† (Rincaid, n.d,. p.372). Her friend stated to her that the prince was a symbol of her â€Å"Englishness† and Kincaid had a feeling that she had offended her (Kincaid, n.d). Looking at her friend, she realized that â€Å"she was an English person, the sort who was nobody in England but somebody when they came to live among people like me† (Kincaid, n.d, 373).Advertising Looking for essay on cultural studies? Let's see if we can help you! Get your first paper with 15% OFF Learn More Considering this scenario, the concepts of cultural baggage and cultural pride come out. Kincaid is affected by her cultural baggage that she has moved with to England and finds it hard to agree with all that goes on in England. On the other hand, her friend who is an English woman but lives outside England and has just come to visit pretends that she does no longer belong to England. However, she has a cultural baggage in her which makes her not to like the idea that her friend does not like England. She does not like the idea that her friend together with her husband does not like the Prince of Wales and defends the prince that he is a symbol of her Englishness. By doing this, she is trying to portray her cultural pride. Taking another case, for a larger part of the 20th century, the dominating culture all over the world was the American culture. At the present, this is no longer the case. It is pointed out that â€Å"what is most striking about attitudes toward the United States in other countries is not the anti-Americanism they reflect, or the disdain for former president Bush, or the opposition to American foreign policies†¦..rather, people abroad are increasingly indifferent to America’s culture† (Pells, 2009, p.1). Earlier on, the American culture used to be a giant in each and every person’s living room. It did not matter whether the people were not comfortable with the omnipresent American popular culture within their nations, they still could not ignore the power it had as well as its appeal. Such people as artists or writers from America were regarded as superstars; serving as objects of admiration, envy as well as curiosity. At the present day, these superstars are mostly unnoticed or they are considered as ordinary mortals. The main reason why the American culture is not valued in other nations as it used to be is the growth of globalization. In the course of the 1990s, a large number of people made an assumption that th e coming up of what they referred to as the â€Å"global culture†, was only another system of â€Å"Americanization† of the world. However, instead of strengthening the American culture, it made the culture of other countries to be stronger. It is pointed out that, â€Å"instead of defining what foreigners want, America’s cultural producers find themselves competing with their counterparts abroad in shaping people’s values and tastes†¦what we have in the 21st century is not a hegemonic† (Pells, 2009, p.1). People in other nations are now taking pride in their own cultures. They are now culturally aware of their communities through leadership, determination, dedication, and passion. Conclusion Both cultural pride and cultural baggage have a great influence on the way people conduct themselves within a particular society. However, there is greater possibility for cultural baggage to have a negative influence on a person living in a new society b y him being discriminated against due to the cultural differences that he carries with him. On the other hand, cultural pride can influence one positively because one is proud of his or her culture and is able to express important aspects of his traditions. Through this, one is able to achieve his goals without any fear. It should be realized that cultural backgrounds can serve as dividing forces and one should be careful to check on his or her cultural baggage in order to avoid being discriminated against or him discriminating against others. References Kincaid, J. (n.d). On seeing England for the first time. Powayusd.com. Web. Pells, R. (2009). Does the world still care about the American culture? The Chronicle review, 55 (26), 1 – 3. This essay on Cultural Pride and Cultural Baggage was written and submitted by user Javon Rojas to help you with your own studies. You are free to use it for research and reference purposes in order to write your own paper; however, you must cite it accordingly. You can donate your paper here.

Formalist Criticism Of Shine Essays - English-language Films, Films

Formalist Criticism Of Shine Essays - English-language Films, Films Formalist Criticism Of Shine Kelly Culbertson, Carnegie Mellon Univ, Pittsburgh SHINE Directed by Scott Hicks, the drama Shine is a formalist masterpiece. Writing the piece as a fiction film gave the author license to alter the events in the story of David Helfgott, a real musician who had a nervous breakdown on his way to magnificence. Geoffrey Rush's portrayal gave life and believability to David, and Rush won an Academy Award for his realistic method acting. He had not only to provide depth to the character, but had additional physical demands placed upon him due to David's irregular speech and his tendency to twitch. Both setting and costume are unobtrusive, allowing the audience to focus on the characters rather than their adornments. The formalistic style allows for manipulation of time, and the film begins in medias reas, jumping back and then foreward as it progresses. The structure is highly fragmented, and much of the action is cyclical. Every element of film composition is elegantly intertwined in this picture, mingling together to form connections and patt erns out of seemingly separated things. The film opens with a close shot side-view of the protagonist's face as he smokes a cigarette, smoke drifting up from his lips and into the surrounding darkness. He is talking, but that soon is faded into the sound of rainwater. The rain becomes visible as it replaces David's face in a fade technique, and David enters the frame and walks from the right of the screen to its left, suggesting change and action. He arrives at a restaurant window, peers in, and falls into a strange conversation with the employees. This is now the chronological middle of the story, and, while common in Medieval literature, is a highly unorthodox place to begin a picture. Though this film is more easily classified as a formalist piece, it has outstanding avant garde elements throughout. The transition from the restaurant to the car is masked by the dialogue covering it. Since the acting overrides editing as a way to convey meaning in Shine, Hicks employs many sound motifs to ease editing transitions and make them seem more natural. As the discussion fades and the rain again takes auditory prominence, the scene darkens and the water becomes the clapping of many hands. In this way David eases into a flashback of his childhood. He walks small and silent to the stage for his first competition, and a long shot is used to emphasise the fright and anxiety of the boy. Other transitory devices include David's glasses, his hands on the piano keys, and sometimes a change in his costume, such as when he first plays the restaurant in rags. When he stands to receive his applause, he is dressed much more nicely, now an employee of the establishment. Hicks also employs classical cutting techniques, which depend on the content curve (the moment when the audience has had a chance to assimilate all information presented but not analyse or become bored with it) to determine breaks in scenes. One example of this technique is after David presents his professor with the Rack III and asks Am I mad enough? The scene is cut before the professor answers, and the following scene is the professor intensively training David on the very piece. Cutting for continuity is commonly used to condense time while maintaining a sense of the actions taking place between two major events. Preparations for one of David's concerts are edited in such a manner, making a ritual out of the ordeal while not wasting too much time on it. Besides editing, relationships can be suggested through film devices such as proxemic ranges, angles, and reaction shots. After David loses his first competition, his father stares at the ground while walking well ahead of the boy. His father is disappointed, and David is rather unaware of any problem as he innocently plays hopscotch as he follows. The reactions of David's father and his instructor are shown through parallel editing when the announcement of the National Champion does not coincide with their hopes for David. Both are displeased, but Mr. Helfgott simmers with barely restrained anger. Since he was denied music as a child, he forces it upon David and demands greatness

Topic about Drugs Essay Example | Topics and Well Written Essays - 250 words

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Making of Collateral Essay Example | Topics and Well Written Essays - 1500 words - 36

Making of Collateral - Essay Example From this study it is clear that directing covers the methods, technologies, thought processes, and judgments that a director must use throughout the fascinating process of making a film. Directing also should help you master technical and conceptual skills in the filmmaking process. â€Å"The first time we watch a film; we usually don’t know or think about the artistic decisions that were made during its production.† According to the discussion Scriptwriter Stuart Beattie originally set Collateral in New York City. Max was to be portrayed as a loser, hiding from the world in his cab and getting little out of life. Once Mann took charge as a director, he made numerous changes. The setting was changed to Los Angeles. Max became less a loser and more a laid-back, intelligent man content to observe the world from behind a steering wheel and to interact with his passengers, endlessly delaying his plans to start his own limousine service. The story largely consists of this pair interacting, so Mann’s decision to change Max’s traits altered the nature of the conflict between them. Max becomes our point-of-view figure for most of the film. Unusually for a film about a professional killer, we don’t see the first murder but stay with Max in the cab until the shocking moment when the body falls onto his cab roof.  The switch to Los Angeles affected many aspects of the film’s st yle. One of the attractions was that this tale of a random crossing of destinies took place almost entirely at night, from 6:04 p.m. to 4:20 a.m.

Exorcism in religion and psychology

Exorcism in religion and psychology Contrary to what may seem to be common sense, nowadays the beliefs in paranormal are still very prevalent in the society. Indeed, the revival of the interest and acceptance of such phenomena as poltergeists, ghosts, and devil took place in a quite secularized modern society dominated by the scientific thinking and medical worldview (Milner, 2000). However, it is not that surprising. It could be assumed that the possibility of the belief in the existence of such phenomena is rooted in the peoples understanding of the functioning of the world with religion being one of the sources that provide this kind of information. Some modern scientists propose that religious and spiritual phenomena consist of multiple factors like inherited or developed neural circuitry of the brain, pro-social tendencies selected through evolution, and the general biology of the human mind which generates the specific cognitive processes like religious beliefs (Fayard, Pereau, Ciovica, 2009). This kind of biological predisposition for spirituality and religion might explain why similar phenomena such as possession by the spirits as well as the subsequent healing and expulsion of these spirits are found in many different cultures and religions around the world despite the existing significant differences in ideology and practice. Furthermore, it may also explain why the belief in such paranormal phenomena is still alive in the society even when many old religions and beliefs were extinguished or substituted by science, and modern religions like Christianity, Islam, Buddhism and etc. The revival of the interest in exorcism in the mainstream Christianity was evoked by the rise of the interest in the occult in the society in general such as the fascination with New Age movements which are interested in learning more about the occult (Milner, 2000). Acknowledging all the risks involved in the exorcism, the Christian church was afraid that vulnerable individuals might be hurt by the ritual performed by the healers who lack proper training, beliefs, and resources despite their good intentions, if such are present(Milner, 2000). Furthermore, fascinated by the enthusiasm, spirituality, and mass appeal of various Charismatic and Pentecostal movements that put the emphasis on various occult practices including exorcism, the mainstream Christianity tried to incorporate such practices into their worship in part in response to the demands of the society and due to the perceived threat to the authority of the mainstream Christianity (Milner, 2000). As a result, the issue of e xorcism was brought back to life, however in the light of science. Exorcism defined Despite the revival of interest in exorcism for many people including the ones involved in the Christian ministries, it still remains a bizarre and frightening ritual that came from the past targeting the vulnerable individuals who could be traumatized by this practice (Milner, 2000). For instance, within the legal system traditionally exorcism is defined as physical act of holding down the individual while facing the spiritual, psychic and physical opposition from him. It might be even recognized by the court as the false imprisonment, if exorcism is performed without the consent of the individual (Koploy, 2010). On the other hand, in certain religious groups this ritual is considered to be fundamental to faith just like baptism or marriage (Koploy, 2010). Furthermore, due to the fact that exorcism is very closely connected to the belief system and basic religious experiences, it might be seen as a indirect way of controlling and leaning peoples minds (Versteeg Droogers, 2007). It is very hard to describe the actual ritual of exorcism because the practices as well as the beliefs in demons and spirits vary greatly even within the branches of Christianity (Versteeg Droogers, 2007). However, every incidence of exorcism regardless of the religion within which it is performed includes common elements and can be assessed by the following criteria (Versteeg Droogers, 2007): demonological criterion the nature of the evil: personal or impersonal, spiritual or human; etiological criterion the explanation of the problem, spiritual and natural causes; diagnostic criterion methods of finding the cause: discovering spirits and other medical causes; tropical criterion the experience of reality by the people involved in the ritual: direct or metaphorical; ritual criterion: the structure of the ritual, the people involved in it, and other treatments scientific or spiritual that accompany the exorcism. In the Christian perspective the exorcism is the violent and dangerous battle between the person performing the ritual and the devil inside the individual (Milner, 2000). Therefore, the possessed individual may express uncontrollable anger, strange noises, supernormal extrasensory perception and strength, may uncontrollably call the name of Jesus or devil and have a strong desire for drugs, alcohol, and abnormal sexual practices, be subject to violent rages and be able to speak in language they never knew before (Milner, 2000). Furthermore, they might be unable to perform certain religious practices such as praying, reading Bible, and participating in meditation. In addition, the possession affects the social life of individual due to the rapid deterioration of their relationships with other people and outbursts of panic, terror and envy (Milner, 2000). However, the main danger of such practice as exorcism is not the lack of the acceptance in the society, but rather the too much emphasis on it, which may escalate into a full blown paranoia of attributing everything that is contrary to a specific understanding of the world and religion to the work of devil (Milner, 2000). This misunderstanding may result in tragic occurrences such as abuse, violence, criminal activity, suicide or homicide (Milner, 2000). Furthermore, looking from the psychological perspective, the focus on the devil as the cause of the behavior and demonizing what is not demonic encourage people to ignore the psychological and physiological needs and characteristics of the person and may lead to the diffusion of responsibility or even encourage people to deny that they are in fact responsible for their own actions and behavior (Miquel, 2010). Thus, the presence of devil becomes a very quick and simple explanation and may distract the attention from various psychologi cal, medical or social problems (Milner, 2000). Demon possession Being the result of the problem, it is hard to explore exorcism from both religious and psychological side without taking into account its primary cause, demon or spiritual possession. The word possession within the field of psychology usually refers to the belief that the persons mind and body can be controlled by another personality (Stevenson, 1995). That personality might be represented as the deceases person or an evil spirit. This idea was accepted almost universally till the 16th century and was almost always linked to witchcraft (Stevenson, 1995). However, even after the 16th century when the first skeptical work on witchcraft and magic started to appear, such beliefs remained prevalent in the society. The literature indicates many ways of differentiation among the states of possession such as ritual non-ritual, good evil, or voluntary involuntary, but no single classification is yet developed (Stevenson, 1995). The research shows that the incidents of possession are even though infrequent, but not that uncommon as people usually think. For instance about 2% of general Canadian population reported having experiences a possession (Bull, 2001). Furthermore, even though the general religious affiliation declined in the last century, the cases related to vampires, werewolves, and demons have not ceased (Bull, 2001). Despite the fact that such instances are highly influenced by the traditional culture, the beliefs in paranormal and supernatural are common in the modern society and that many of them arise from the direct personal experience (Ferracuti Sacco, 1996). Scientists agree that spiritual possession is a more cultural phenomenon (Miquel, 2010). This suggests that the existence and identification of this phenomena depends not only the perception and the beliefs prevalent in the society, but also on the interpretation given by the typical members of this culture (Miquel, 2010). Therefore, it is understandable that while working with the Christian clients the reports related to demonic encounters may even increase. For instance the survey of the 343 Swiss Protestants patients showed that about 38% of them believe that evil spirits or demons may be the cause of their psychiatric illness and around 30% of them actually tried the healing prayer or exorcism (Bull, 2001). The frequency increases even more if the individuals with the Dissociative Identity Disorder better known to the general population as the Multiple Personality Disorder are assessed. In one study around 29% out of 236 individuals with this diagnosis indentified their other per sonality as a demon (Bull, 2001). Interestingly enough, the tendency to attribute mental illnesses to the work of devil and possession exists in our society from the Stone Age (Ward Beaubrun, 1980). Even though this etiological theory advanced a lot, it is still evident in the modern society. One of the disorders proposed in DSM-IV-TR for further research and possible inclusion in upcoming DSM-V is Dissociative Trance Disorder (2000). The defining diagnostic criterion for this disorder is the presence of a single or episodic altered state of consciousness in which the identity of the person is replaced by another altered identity usually attributed to the spirit or deity (DSM-IV-TR, 2000). However, such diagnosis is valid only if this experience leads to distress or dysfunction. Therefore, it could be said that within the framework of religion, not all possessions are pathological and require some kind of treatment. Furthermore, the possessions experienced during the specific ritual ceremonies may even have a valid individual and social function (Ferracuti Sacco, 1996). However, in some countries such as Italy possession disorders where another identity is identified as a demon appear to be quite widespread. In one survey done in the 1990s 46% of respondents said that th ey believe in devil (Ferracuti Sacco, 1996). Furthermore, there was a higher incidence of various paranormal and magical phenomena among this group of respondents. The fact that the majority of the majority of respondents who reported these beliefs and the incidents of encounter with paranormal were women might possibly be explained by the fact that women are considered to be more religious than men (Spilka, 2003). In addition women are also more likely to have Dissociative Identity Disorder, which is often associated with the demon possession (DSM-IV-TR, 2000). However, some researchers indicate that the belief in paranormal, magical and spiritual phenomena is not pathological unless it interferes with the functioning of individual on both interpersonal and intrapersonal levels (Ward Beaubrun, 1980). Furthermore, possession may even be seen as the culturally appropriate coping mechanism because it offers the way to escape the stressful reality and reduction of guilt by transferri ng it to the evil entity that possessed the individual (Ward Beaubrun, 1980). Exorcism in Christianity Within the Christian tradition, exorcism often belongs to the broader category of ministry called deliverance (Milner, 2000). It includes dealing with such paranormal phenomena as poltergeists, ghosts, and devil. Therefore, the term deliverance derived from the line of the Lords Prayer deliver us from evil is the preferred official term for exorcism in Christianity (Milner, 2000). However, deliverance may apply to both people and places or things, while the term exorcism still traditionally is used only in connection to people. The existence of such practice is defended by the Bible, which describes Jesus healing abilities, one of them being to cast out demons (Koploy, 2010). Thus, the main task of the person performing exorcism is defined as to confront the demon that possessed a person, and restore the victim of possession to life making the person again whole with self, community, church, and God (Milner, 2000). This description allows seeing that the ritual of exorcism is meant t o bring not only religious, but also psychological and social benefits. However, due to its nature the ritual of exorcism can be easily abused, if not carefully controlled. Therefore, churches had to develop the guidelines for diagnosing the need for this kind of interventions in the cases involving the paranormal as well as for the way to carry them out (Milner, 2000). The control is executed by normalizing and medicalizing the primary cause of the exorcism which is demon possession, as well as bureaucratizing and rationalizing the procedures of exorcism. Furthermore, the revival of exorcism in the secularized and scientific society is risky because it raises many issues about the proper balance between the etiological explanations that emphasize the role of the paranormal and spiritual activity or the role of the material and physical factors. These tensions may lead to the reduced cooperation between the medical professionals and spiritual healers (Milner, 2000). Thus, exorcism may become one of those battle fields, where the ideas of medicine, psycho logy or science in general clash with the ideas of religion eliminating each other from their own worldview. However, according to the famous psychologist David G. Myers, this should not necessarily be the case and both religion and psychology may complement each other by addressing different sides of the same issue (1991). Some members of the church involved in the healing ministry try to take an approach that helps to ease the tensions. They still believe in possibility that the devil can be present inside the person, but they also accept other psychological and physical explanations of the condition (Milner, 2000). The healers try to normalize the process of exorcism making it anything but bizarre to the society and develop a healing model that would correspond to the treatment of the whole person which is emphasized in the modern medicine. The actual process of exorcism includes the involvement of doctors, therapists as well as the healers at every level. Thus, such regulations make an exorcism the last option of healing if neither medical nor psychiatric or psychotherapeutic approaches work (Milner, 2000). The healers are trying to make exorcism a highly regulated and infrequent procedure used together with medical diagnosis and treatment of the condition. Furthermore, they emphasize the idea that the task of the person doing exorcism is not only to cast out demon, but to help the person recover in religious, physical, psychological, and social spheres (Milner, 2000). Therefore, the medical, psychiatric or psychological help remains essential even after the exorcism is performed. As one of the authors stated, The results are important, not theories (p.262). Furthermore, the healers tend to distinguish between the possession syndrome, when people due to other medical, psychiatric or psychological factors falsely believe to be possessed, and the actual possession, when the devil is involved (Milner, 2000). Thus, now it is not uncommon to meet an expert in spiritual healing who also has education and professional training in psychotherapy or counseling (Versteeg Droogers, 2007). Exorcism in psychology In the field of psychology of religion, exorcism received some attention in the light of research done on other topics such as cults, Satanism, and even conversion (Versteeg Droogers, 2007). It is known that some experiences such as religion can create and sustain a community because they provide a common purpose for existence, help to define the identity of the group as well as legitimize the community and its goals (Singleton, 2001). Thus, religious experiences are very important elements of the religion, faith, and culture (Versteeg Droogers, 2007). The supernatural experiences of evil and the encounters with the devil are quite obvious examples of such religious experiences. For instance 80% of the Australian Protestants believe that evil spirits are active in this world and 65% of them have no doubt about it (Singleton, 2001). Even though the actual percentage of such people varies according to the doctrines of specific Christian denomination, it still could be said that the b eliefs in the devil are very widespread. Furthermore, Christians believe that both physical and spiritual parts of the body can be subject to the attack of the devil, thus allowing for the physical as well as spiritual healing (Singleton, 2001). However, despite the prevalence of these beliefs in the society, the literature on psychotherapy generally describes exorcism as being not therapeutic for psychiatric patients and even harmful (Bull, 2001). The fact that exorcism is a part of the religious healing practice leads to the view that it is not scientific or psychological and thus could be dismissed as not feasible treatment. In the literature concerning the Dissociative Identity Disorder points out that those performing exorcism are prone to confuse the other protective or self-destructive identity of the person with the presence of the demon (Bull, 2001). Only small percentage of authors actually considers the possibility of implementing exorcism as a treatment option for the disorder. However, the extremely negative and deteriorative outcomes for the exorcised patients found in several separate studies even lead to the idea that exorcism should never be used in therapy (Bull, 2001). The main two objections for its use a re formulated as the lack of psychological or medical understanding of the disorders by the members of the church performing the exorcism as well as the lack of cooperation of the patient during this process (Bull, 2001). However, the therapists with the Christian background, such Friesen and Mungadze, who acknowledge both the presence of the demon as well as the disorder, see exorcism being a helpful treatment in addition to the psychotherapy for some of the patients having a particular religious background (Bull, 2001). They allow the possibility that the psychological disturbance may coexist with the spiritual disturbance, which could be a defining justification for the application of both psychological and spiritual treatments. Even in the same studies that found the negative outcome to be associated with exorcism some positive outcomes were also reported (Bull, 2001). The differentiating factors in these situations were whether the exorcism was couples with psychotherapy and whether the patient felt coerces to participate in exorcism. For instance, even Allison, one of the pioneers in treatment of dissociative identity disorder had mentioned that he has too much experience of the demon possession , exorcism, and positive outcomes to completely dismiss this possibility (Bull, 2001). Furthermore, medicine and science alone are not capable of fully explaining human abilities. Therefore, it is proposed that both the neurobiology of the individual as well as the context of culture significantly contribute to the development of complex human abilities and the ability to relate to God among them (Fayard, Pereau, Ciovica, 2009). This implies that spiritual or religious experience does not exist apart from our physical reality and daily life in the immaterial spiritual reality. Thus, both religion and science can work hand in hand in order to increase the wellbeing of the individual. Bull proposes the phenomenological model of application of exorcism to the treatment of certain disorders such as Dissociative Identity Disorder (2001). According to him, current treatment of this disorder includes the usage of the perception of the patient without taking into account and questioning the reality or truthfulness of what the patient reports. Therefore, the same approach might be used while applying the exorcism as a treatment. This allows to avoid the clash between the religion and psychology by dismissing the delicate question about the actual existence of demons that is so puzzling for some secular therapists and to work within the belief system of the patient in order to use the beliefs otherwise considered irrational and delusional for the benefit of the patient (Bull, 2001). In addition, this also allows keeping the personal biases of the therapist at minimum. Thus, the religion practices and beliefs being the part of the culture and cultural identity of the perso n, the incorporation of such beliefs in the therapy might be seen as a simple culture-sensitive therapeutic approach. Furthermore, taking into account the idea that the patient is coming from the religious background that acknowledges the belief in the existence of demons and views the problem as caused by the foreign evil entity possessing the mind or the body, gives the therapist one more psychological tool for helping the patient (Bull, 2001). Such beliefs and worldview propose the idea that if the patient believes that something was put into the mind or the body, then it can be expelled. This technique showed to improve the overall social functioning of the individuals diagnosed with the Dissociative Identity Disorder (Ferracuti Sacco, 1996). Thus, the therapist may help the patient to apply their own spiritual resources while fighting the psychological or psychiatric diseases or at least coping with it (Bull, 2001). However, some research also indicates that religious coping strategies may be helpful for patients who identify themselves religious leading back to the issue of working within the belief system of the patients (Wildman McNamara, 2008). The same approach is suggested not only in the cases of psychotherapy but also in family therapy or counseling (Bull, 2001). In addition to the beliefs, the actual term exorcism might also be concern while adopting this approach. Due to the negative depiction of this ritual in the popular media such as in the famous film The Exorcist, this term may evoke a negative reaction. Therefore, for the sake of the comfort of the patient it can be substituted with more appropriate terms like the one preferred by the church which is deliverance or spiritual warfare (Bull, 2001). Furthermore, the therapists are even advised to use the same work describing the perceived foreign evil entity inside the patient that the patient uses (Bull, 2001). The therapist should not only identify the evil spirit that possesses the patient, but also ask the patient to tell if he or she believe in the any higher force that is more powerful than the one inside them in order to use this reference in the further treatment trying to expel the foreign evil entity (Bull, 2001). Assessing this approach from the perspective of the Christian healers, it should be said that it does not contradict the scripture. The Bible shows many episodes of exorcism. However, there are no strict guidelines regarding the symptoms, places or the ways to perform it. Furthermore, the patients from the Judeo-Christian background that perceive themselves being possessed also believe in the power of God who can help to expel the demons (Bull, 2001). However, the personal and professional skills of the person performing exorcism are no less important than the skills of the psychologist because they both provide the guidance during the exorcism necessary to achieve the regenerative outcome (Ferracuti Sacco, 1996). Conclusion The presence of extensive literature on exorcism and demon possession in the fields of theology, anthropology and sociology where spirit possession is considered to be a classic topic, and the lack of it in the fields of psychology of religion or psychiatry shows that these phenomena are not very well researched (Versteeg Droogers, 2007). Even though such incidents are not very common, they are also not as rare as society perceives them to be. For instance, about 10% of the patients in India who are diagnosed with dissociative disorder not otherwise specified actually have a possession disorder (Ferracuti Sacco, 1996). Thus, studying the psychological significance of exorcism within the Christianity or any other religion and the ways it can be applied for the benefit of the patients in combination with other medical or psychological treatment may bring some substantial results. However, as Wildman and McNamara state, while doing an empirical study in the field of religion the resea rchers should be very careful considering the social implications of their research (2008). Even the unbiased study on religion still occurs in the specific social and cultural context. Thus, the results of the ideologically neutral study might escalate and have a profound effect on the social policies, laws, and both religious and non-religious self-understanding of individuals (Wildman McNamara, 2008). Handling such controversial topic as exorcism and its application in medical, psychological or psychiatric treatment which brings together the issues of religion, medicine, psychology and psychiatry requires even more carefulness because it possesses both the benefits and the problems of each field.

Life and Death Essay -- essays research papers

What is this Book trying to teach us concerning the topic?   Ã‚  Ã‚  Ã‚  Ã‚  This book is trying to teach us, the readers, that there are five main stages that help us cope with a death of someone close or somebody that is going to die.   Ã‚  Ã‚  Ã‚  Ã‚  The first stage that is mentioned in the book is Denial. Ross tells of how a person just does not want to be with anyone but himself or herself because they don’t know why God is choosing them to die at that present time.   Ã‚  Ã‚  Ã‚  Ã‚  The second stage Ms. Ross talks about is Denial. This stage is where the dieing patient just won’t admit to themselves or others that it is their time to go and meet their fate.   Ã‚  Ã‚  Ã‚  Ã‚  The third stage is Anger. This is when the dieing patient just hates everyone around them and doesn’t want to be bothered about the topic of their death. They just want to be alone with no outside contact. The fourth stage is Bargaining. Ms. Ross states that the dieing patient asks God as well telling their family and friends that he or she wants to spend just a little more time on Earth.   Ã‚  Ã‚  Ã‚  Ã‚  The last and final stage that Ms. Ross talks about is Acceptance. This stage tops off the whole process of dieing because once you reach this stage, you know that you did all you can do on Earth and you have told your family and friends everything you wanted to tell them before you die.   Ã‚  Ã‚  Ã‚  Ã‚  With these five stages, I learned that you can fully complete the process of death because they can help to live a happy, richer, and fuller life. What were the most powerful feelings you had in reading this book, and how did the book affect you personally?   Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  The most powerful feelings that I read in the book appealed to me in a very important way because they showed me how to cope with the death of a family member. One feeling was that I had was in the Special Forms of Communication chapter. This chapter talked about how to cope with a dieing person who was no longer able to communicate verbally. This is a very powerful message to me because my grandfather who past away just over a year ago this past September had two strokes and was not able to communicate verbally. Ms. Ross talked about how you need to use hand signals and to say things to th... ... for a person that deals with the life and death profession because it gives the professional a bigger edge on what is going on with the person who is experiencing a death or tragedy. How does Jesus’ teachings concerning death differ from the author’s views?   Ã‚  Ã‚  Ã‚  Ã‚  Jesus’ teachings concerning death differ from those of Kubler-Ross’ because Jesus taught his people that you should accept death no matter how it comes to you because no matter what, God will love you because he is calling you to your real home, Heaven because he feels that you are ready to experience eternal life after your physical death. Jesus also taught us that God holds your fate in his hands and he is the only one that knows when your time is up and ready to meet your destiny with him.   Ã‚  Ã‚  Ã‚  Ã‚  These teachings differ from the author’s views because the author teaches us that there are five stages of death and that everyone of us go through them before we die. Ross’ views reflect her opinions because she studied her work for a very long time before she could prove her opinions and therefore her opinions differ vastly from those of Jesus Christ, the Lord our God.

Culture and Multicultural Education Essay

In the modern world, the society is characterized by diverse populations with different cultures. It is important that individual members of today’s society learn to interpret and interact with other individuals from different social groups. Since the colonial era, society has experienced inequalities based on cultural and social factors. Some cultures have been depicted as more superior and others inferior. The colonial masters created a general notion that theirs was a more superior culture that others needed to assimilate and follow. However, since the revolutions of 1960’s multiculturalism has been embraced and is now accepted as an important facet of learning. Culture Mitchell, B. M. & Salsbury, R. E. (1996) defines culture as a common set of values, beliefs, perspectives and practices that are learned and shared by a particular social group and which contribute to the behavioral outcomes of the said social group. Culture forms a basis on which individuals defines interpret and interact with others. It influences individuals’ aspirations and relationships. Multicultural Education This refers to a system of learning that cultivates educational equity, awareness of and respect for the diversity of the modern society in an educational setting. Thomas, D. G. (1994) posits that multicultural education is based on the realization that children need to learn how to interact with others who are culturally different from themselves. Multicultural education is an important tool that can address cultural differences and bias in an educational setting this is because increased understanding of the nature and basis of differences can enhance peaceful coexistence where the student learn to respect one another as well as the others’ beliefs and practices. In this way multicultural education destroys the basis of bias not only in the educational setting but also in the society at large. Additionally, multicultural education creates a self awareness for the students in such that they learn how to place themselves among their peers which improves their relationships. According to Grant, C. A & Lei J. L. (2001), multicultural education serves an important purpose of eliminating the suspicion that exists between people from different cultures that is usually as a result of misconceptions and misinformed stereotypes. My preconception in light of research. Initially I had thought that the cultural practices I considered extreme like the FGM just needed to be simply done away with but have realized from my research that the people practicing that deserve respect and it should not therefore be imposed on them that they stop the practice. Rather they should be treated with dignity and such approaches as education be used to create awareness of the adverse effects of the practice. Again research has helped me understand that the cause of cultural bias cannot necessarily be blamed on ignorance alone but rather that the issue is multi faceted touching on the very foundations of the modern society. It is important that a better understanding of the cultural question be cultivated in the best forum there is i. e. education setting. As a teacher the responsibility lies heavily on my shoulders to pass this education to the students and the understanding gained will enable me to be more sensitive in the course of instructing my students. I intend to create a classroom atmosphere that embraces diversity. Having a cultural day at school where students display different cultural aspects such as dress, song and dance, and foods is one idea that I would like to implement in the quest of enhancing understanding and appreciation of cultural differences. Reference Thomas D. G. (1994). Implementing multicultural education in teacher education Programme. Childhood education vol. 70 Grant C. A. and Lei J. L. (2001) Global constructions of multicultural education: Theories and Realities Lawrence Erlbaum Associates Mitchell B. M. and Salsbury R. E. (1996). Multicultural education an international guide to research, policies and programme. New York Greenwood press Alex Moore (2000). Teaching and learning pedagogy, curriculum and culture. New York Routledge.

Report Writing About Depression

Report Writing About Depression Paul Dewey (2006) defined depression as a health condition which is characterised with intense feelings of low mood or sadness. Even though these are common feelings in human life that are likely to come as a result of normal reactions to matters of life, depression is much more serious since it interferes with people’s lives in a negative manner (p. 285).Advertising We will write a custom essay sample on Report Writing About Depression specifically for you for only $16.05 $11/page Learn More Globally, the incidence of depression tends to be high. However, the prevalence of the condition varies greatly throughout the world, with some countries having higher rates than others. Focusing on the Australian context, Slade and others (2009) stated that depression is among the top three individual health problems in Australia together with stroke and heart attack. The incidence of the disease in the country is observed to have risen over the years to reach very high levels today (p. 594). According to the Australian National Survey of Mental Health and Wellbeing, conducted in 2014, there are around one million people in Australia suffering from depression today. In fact, depression has a high lifetime-prevalence where it is observed that one in seven Australians will experience depression in their lifetime. Depression triggers serious economic as well as social impacts on Australians, as a result of the management costs and the many suicide deaths that would tend to arise from the condition. Even though depression can occur at any age of life, it is very common with the elderly people who are highly exposed to most of the factors contributing to the condition. There are many factors that can trigger depression for all age groups, but some of the common causes would include things such as illnesses, bereavement, loss of independence, and exposure to brutal life conditions. People having depression may be identified with feelings of sad ness, loss of interest in common matters of life, hopelessness, emptiness, and despair, among other symptoms (Barney et al., 2006). This condition can interfere with people’s ability to eat, rest, work, participate in studies, and interact with others. The prognosis for people suffering from depression is often not favourable. In most cases, the deep hopelessness experienced in depression would make victims see suicide as the only way to escape from the brutalities of the condition (Sanchez, 2001).Advertising Looking for essay on psychology? Let's see if we can help you! Get your first paper with 15% OFF Learn More Also, depression can result in permanent insanity and non-fatal disability. Apart from the extreme outcomes highlighted above, victims are also likely to adopt bad behaviours that can be characterised with things such as homicidal violence, drug abuse, and irritability. The treatment of people with depression has become much easier in Austra lia due to the many developments that have been realised in the Healthcare Sector. For instance, the use of modern technologies in the sector has improved the work of the professionals who deal with this condition, thus making it more manageable (Sawyer et al., 2001). Different health care professionals across the country can offer treatment and advice on how to handle depression. Apart from the role played by doctors, much help can also be realised through the help of psychologists and psychiatrists. These later professionals in the health care sector assist people to cope with life issues in an effective way, thus helping to minimise cases of depression (Wilson, 2007). Common psychological treatments in Australia include things such as family therapy, interpersonal therapy, and cognitive behavior therapy. Depression is often misunderstood by many people in the world, and this helps to explain the many myths surrounding the condition today. For example, there are many misunderstand ings about the condition and how it impacts people’s lives in Australia. Following is a summary of some of the common myths of depression in the country. There is concrete evidence that many people in Australia tend to believe that depression is the cause of all suicide deaths in the world, but this not true (Reavley Jorm, 2011). Even though depression is a major cause of suicide deaths, not all people who commit suicide suffer from the condition. But the truth of the matter is that suicide deaths can also occur as a result of other causes. In some cases, people have also been misled to believe that depression is a communicable disease. This is also not true, since it has been proven that depression is a condition which is triggered by some common factors in life.Advertising We will write a custom essay sample on Report Writing About Depression specifically for you for only $16.05 $11/page Learn More There is also a misunderstanding that all young p eople will develop depression, and therefore, it is just a normal part of human life (Jorm et al., 2006). This is also a myth, and the truth about this perception is that depression does not come just to anybody, and in case it occurs, it can be to people of any age and not only young people. This explanation can also apply in dismissing a belief by some communities that depression only affects the old, which is also not true. Another false belief about depression is that it always leads to insanity. There is also a misleading perception that people suffering from this condition are doomed. Another serious misinformation about depression is that, talking and listening to ones family and friends alone can permanently cure the condition. All these myths among others that have not been observed here are likely to perpetuate discrimination and stigma against the victims. For instance, people suffering from the condition will be sidelined by others for fear that they will pass the diseas e to them. More importantly, the victims are viewed as doomed people who are destined for death through suicide, and in that case, they are discriminated and stigmatized by others in the community. The media, both fiction and non-fiction, has been a significant tool which has been used to portray the issue of depression and other mental problems in Australia. Even though study has shown most of these media to have played a key role in informing the public about depression, others have just misinformed people about the condition, thus further perpetuating the discrimination and stigma associated with it (Highet, Luscombe Davenport, 2006). However, the good news is that over 80 percent of the media have taken the issue of depression more seriously, thus applying every effort to inform people about it. A good example here is the Australian print media which has extensively continued to educate people about the facts surrounding the condition (McGorry et al., 2007).Advertising Looking for essay on psychology? Let's see if we can help you! Get your first paper with 15% OFF Learn More More positive outcomes in regard with media portrayal of depression are likely to be realised in Australia, considering the efforts of programs such as ‘Mindframe National Media Initiative’ that have been at the fore-front in providing guidelines on how different media platforms should portray depression to the people. References Barney, L., Griffiths, K., Jorm, A., Christensen, H. (2006). Stigma about depression and its impact on help†seeking intentions. Australian and New  Zealand Journal of Psychiatry, 40(1), 51-54. Highet, N., Luscombe, G., Davenport, T. (2006). Positive relationships between public awareness activity and recognition of the impacts of depression in Australia and Burns. Australian and New Zealand Journal of Psychiatry, 40(1), 55-58. Jorm, A., Barney, L., Christensen, H., Highet, N., Kelly, C., Kitchener, B. (2006). Research on mental health literacy: what we know and what we still need to know. Australian and New Zealand Journal of Psychia try, 40(1), 3-5. McGorry, P., Purcell, R., Hickie, I., Jorm, A. (2007). Investing in youth mental health is a best buy. Medical Journal of Australia, 187(7), S5-S7. Paul, S. Dewey, H. (2006). Prevalence of depression and use of antidepressant medication at 5-years poststroke in the North East Melbourne Stroke Incidence Study. Stroke, 37(11), 285-289. Reavley, N., Jorm, A. (2011). Recognition of mental disorders and beliefs about treatment and outcome: findings from an Australian National Survey of Mental Health Literacy and Stigma. Australian and New Zealand Journal of Psychiatry, 45(11), 947-956. Sanchez, L. (2001). Suicide in mood disorders. Depress Anxiety, 14(3), 77-82. Sawyer, M., Arney, F., Baghurst, P., Clark, J., Graetz, B., Kosky, R., Zubrick, S. (2001). The mental health of young people in Australia: key findings from the child and adolescent component of the national survey of mental health and well†being. Australian and New Zealand Journal of Psychiatry, 35(6), 806-814. Slade, T., Johnston, A., Oakley B., Andrews, G., Whiteford, H. (2009). 2007 National Survey of Mental Health and Wellbeing: methods and key findings. Australasian  Psychiatry, 43(7), 594-605. Wilson, C. J. (2007). When and how do young people seek professional help for mental health problems? The Medical Journal of Australia, 187(4), S35-S39.

Affirmative action = discrim. essays

Affirmative action = discrim. essays Affirmative Action Endorses Discrimination Most people agree that the discrimination is a bad thing. The word carries a negative connotation. Therefore, the government should not put any laws or quotas in place that discriminate against its citizens. Yet affirmative action does just that. How can the government rationalize a policy to officially discriminate against people by race for special treatment (Graglia 47)? When politicians first conceived the idea of affirmative action, the intention was to promote equality and ensure that race was not a concern when hiring an employee. In JoAnn Bren Guernseys words, Affirmative action is a term used to describe techniques to remedy the effects of existing and past discrimination and to end such discrimination (8). In theory, affirmative action is an outstanding policy, but in reality, it inversely shows prejudice towards deserving and qualified white males. Affirmative action hinders equality in the workplace. Affirmative action officially started gaining popularity in the early 1960s. Discrimination against blacks was still rampant in the South, and the rest of the nation wanted to change that. Guernsey states, The term affirmative action was probably first used and linked to civil rights by President John F. Kennedy shortly after he took office in 1961 (30). Kennedy created the Equal Employment Opportunity Commission, which said the construction industry should hire employees without regard to their race, creed, color, or national origin (31). This idea was widely accepted. Kennedy thought, if the government banned discrimination, it could create a level playing field (32). Several decades later, President George H. Bush was pressured to sign the Civil Rights Act of 1991 (43). He was incorrect; not all potential employees are on a level playing field. Sadly, race is slowly taking precedence over qualif...

Managerial economic Assignment Example | Topics and Well Written Essays - 250 words

Managerial economic - Assignment Example The prices of goods and service we purchase in the marketplace can have an elastic or inelastic demand. Three items I recently purchased are coffee, premium ice cream, and a ticket to watch an entertainment event. The first product coffee has an inelastic demand because its demand is not affected by price. The other two products have elastic demand. If the Ice cream or the entertainment ticket would have been too expensive it would have been possible that I would not have purchased the items. Price discrimination occurs when one customer is charged a different price for the same product at the same store. For example universities are participants of price discrimination. International students get charged a higher price for education than American citizens. The Avatar 6:00 P.M. example also qualifies as price discrimination. The people that enter the first movie run which starts prior to 6:00 P.M. get charge at times less than the people that go to the theater in the

Who are the 'winners' and 'losers' in globalization Essay

Who are the 'winners' and 'losers' in globalization - Essay Example the article concludes that the prospects for a satisfactory synthesis of a liberal economic theory of globalization, a normative political theory of the global public domain, and a new social bond are remote"( Devetak & Higgott 1999). Largely looking in terms of distribution of economic benefits of globalization it can be surmised that entrenched vested interests and inequalities have remained or even worsened. These inequalities, by themselves, would make any concept of global polity, economy or social bond from arriving in synthesis for maintenance of global social order. We examine the extent of inequalities below. Again in a slightly different context Phillip W.Jones makes a statement which is extremely relevant to the definition of globalization in present context. Jones states that," The logic of globalization contrasts markedly with that of internationalism. The latter, with its intrinsically democratic foundation, looks to a world ordered by structures supportive of that functionalism which is embedded in accountability. Globalization, by contrast, implies few logical imperatives in favour of accountability, but rather looks to the pursuit of interest on the global level through the operation of unfettered capitalism"(Jones,1998). Examining the globalization context from economic point of view prima facie capitalist motives of profits appear predominant. New technological developments, improvements in communication, growth in transnational infrastructure and liberalizing of trade and capital flows have enabled entrepreneurs the globe over to deploy and run their capitals chasing markets the globe over. The globalization aligned attitudes of IMF and World Bank are exemplified with clarity by Jean-Claude Trichet, President of the European Central Bank, when he says that," The key aim of today's policy makers has not changed compared to those at the Bretton Woods times - it has been, and still is, global prosperity and stability - but the environment in which we are acting has changed profoundly......Today we are striving for stability of the international financial system in a world of free capital flows with a growing importance of private flows and increasing trade and financial integration"(Trichet, 2004). As Roby says," world-wide output and trade have grown apace with market openings and the rise of efficient global business networks these past 15 years. An entrepreneurial class is energizing once-stagnant command economies" (Roby, 2005). It is at once apparent that this 'entrepreneurial class' is essentially limited in number the globe over. They also have limited spheres of influence. Consider for instance, the pharmaceuticals giant Astra Zeneca (AZ) has multinational operations and employs just about 65000 employees globally (Annual, 2004). Such instances abound in almost all industrial and commercial sectors where spread and success have been limited. Has AZ been able to provide cheap drugs to global population-perhaps no. We perhaps need more global entrepreneurs in each activity to raise