Why might an existing non-franchised business choose to become a Essay

Why might an existing non-franchised business choose to become a franchisor - Essay Example The motive is consistent with the resource allocation theory that stipulates that organizational units are most productive when tightly controlled (Ashar & Shapiro, 1988), although the new resource-based view of the theory advocates value creation by combining local (or franchisee) and central (or franchisor) advantages (Combs, 2003). The motive was a major driver of franchising among American auto manufacturers in the 1900s (Combs, 2003). The auto manufacturers lacked funds to open dealerships across the country. Their workaround to the problem was to create chains of franchises across the US. The franchisees invested in stocks of vehicles and premises. In return, they enjoyed exclusive marketing territories. Although a business may want a franchise in order to use other people’s funds to grow, some scholars have cast doubt over the cherished notion that the ability to expand without investing their money and retain control over operations is one of the main reasons firms fra nchise. Franchisee financial constraints are a major cause of poor relations between the franchisor and franchise and a threat to the survival of both (Dada, et al., 2009). If this argument is true then it defeats the logic of the franchisor seeking to expand using the franchisee’s capital. A number of reasons explain the occurrence of such a situation. First, some franchisees may falsify their financial position in order to meet the stringent requirements of the franchisor. Such falsification of information, coupled with lack of due diligence on the part of the franchisor creates a situation where the franchise starts the franchise with inadequate capital. Shortly afterward, the franchise becomes unable to provide the product they set out to provide. Even in the absence of documented cases of this nature, the risk of such a scenario is real. The implication is that a business that is desirous of adopting a franchise model as a

Slavery in Classical Greece Essay Example | Topics and Well Written Essays - 1000 words

Slavery in Classical Greece - Essay Example Homer was one of the authors that put slavery into question. In his works he identifies economy as the main justification for slavery in ancient times. Homer describes slavery as â€Å"an inevitable consequence of war†. The ancient Greeks in Homer’s time saw slavery as only natural and that it was only possible to enforce because slave masters were superior to their slaves. In exploring the reality of slavery in ancient Greece, this essay explores the quality of slavery conditions in terms of working conditions, general treatment, slave rights, and social and legal securities. Helots were the foundation of the Spartan economy, essentially in mass food production. The helot population in Sparta outnumbered that of the citizens by far. The bid to control the large slave population is considered to have turned the Spartan society to a community well vast in military skills. The general treatment of the helot is seen a harsh in many accounts. It was mandatory for the helots to give a fixed amount of their farm produce to the state, although it is not apparent whether they were allowed to sell surplus produce and keep the returns for their own benefit. Helots were required to remain within the lands they were bonded to. In times of war they were required to act caterers and personal servants to warriors or serve as infantry assistants. Contrary to Athens, in Sparta, helots were considered as state enemies by law. They were required to wear humiliating clothing that would distinguish them from the rest of the Spartan population. Helots were publically punished and subjected to annual beatings to remind them of their servile place in society. The Spartan slaves were guided by strict codes of conduct and rules whose slightest defiance was met with dire consequences. The chief magistrate (ephors) declared ‘war’ on helots annually. This involved a hunting down, punishing and even killing of any helots who was thought to be ‘suspiciousâ₠¬â„¢. This was done by a private dispatch of proficient young men in the community, armed with swords. They killed helots they meet in the highways at night and sometimes they could set upon them in the light of day while they are working in the fields and brutally murder them. This directed violence was a strategy to keep the large helot population under control by instilling fear in them. The fact that there was no penalty for the murder of helot meant that Spartan slave s could never be assured of personal safety. Athens being a generally developed area, majority of its privately owned slaves worked as household slaves. They were tasked with household duties that were mainly domestic roles. However, some of the Athenian slave master involved salves in more complex domestic duties such as tutoring and caring for children. The kind of responsibilities required of an Athenian slave depended their ownership and level of education. Unlike their privately owned counterparts, state -own ed slaves have the opportunity of being absorbed to serve in relatively high social position within the community, such as bankers, secretaries and law enforcement. Often, slaves were used as security men for their masters and also as law enforcers for the state. Wealthy Athenian slave masters used skilled slaves as craftsmen in the workshops. In analyzing the relationship between Athenians and their slave it is important to pay particular

The Islamic Concept Of Charity And Security Religion Essay

The Islamic Concept Of Charity And Security Religion Essay The contemporary debate of the charity has been long in the literature Melvin 2009, Ferrari and Khan 2010, Shirazi 1996, Scott 1987 and Waldron 1986. Specifically, the religious zeal and zest revolves around the notion of charity (Iwobi 2009). Islamic concept of charity is not exception for that debate of social welfare and the security (Scott 1987). It emphasizes on the moral values and the contribution to the neglected segment o f the society. However, Islamic concept of charity and social security has never been debated in the light of the moral economy. This paper is intended to give a comparative view about the different notions of the Islamic charity (zakat, sadqah and donation). The concept of charity, in general, is not new because every religion of the world preached that charity. However, the focus of this paper is to highlight the forms of charity in Islam, their differences and their impact on the multiculturalism and the formation of the moral economy. The definition of charity in Islamic tradition differs and it is context specific. However, its aim and goals remain the same. The Quran states: And be steadfast in your prayer and pay charity; whatever good you send forth for your future, you shall find it with Allah, for Allah is well aware of what you do (Al-Quran: Al-Baqara 2:110). Similarly, Prophet Muhammad (PBUH) said: No wealth (of a servant of Allah) is decreased because of charity (Al-Tirmidhi, Hadith No. 2247). Charity is the fifth pillar of Islam and its reward will be given in the after world. The charity is not reciprocity for this world, but the world after. The Quran declare the five basic concept of the zakat. These concepts included: infaq (spending benevolently), ihsan (kindness), zakah (purification), sadqah (charitable deed) and khayrat (good deeds). However, Islam does not force anyone to give charity. It is obligatory in the form of zakat and voluntary in the shape of sadqah (charity) and donation. 2. Basic concepts of charity in Islam Islamic charity has three basic concepts: zakat, sadaqah and donation. 2.1 Zakat (alms giving) The zakat (Ø ²Ãƒâ„¢Ã†â€™ÃƒËœÃƒËœÃ‚ ©Ãƒ ¢Ã¢â€š ¬Ã… ½) is extracted from the word zaka to be pure that denotes purification. The Quran highlights to the purification of wealth and states: Of their wealth take alms to purify and sanctify them (Al-Quran, Al-Tawbah 9:103). The zakat is obligation on a Muslim. It is moral duty of a Muslim to pay zakat at the rate of 2.5% per year. A Muslim cannot deny the zakat. The Quran lists recipients of Zakat: Zakat is for the poor and the needy and those who are employed to administer and collect it, and for those whose hearts are to be won over, and for the freeing of human beings from bondage, and for those who are overburdened with debts and for every struggle in Gods cause, and for the wayfarers: this is a duty ordained by God, and God is the All-Knowing, the Wise. (Al-Quran 9:60). The zakat is given individually to the relatives, neighbors and vulnerable communities. It is also administered collectively: Muslim charity organization, some of the Muslim states regulates the departments which are responsible of the charity (for instance Ministry of Religious Affairs, Zakat and Ushr in Pakistan) and Muslim associations. Nevertheless, zakat is mandatory to every Muslim (who can pay), but it is willful to pay individually or collectively. 2.2 Sadaqah (charity) The word sadaqah (Ø µÃƒËœÃ‚ ¯Ãƒâ„¢Ã¢â‚¬Å¡ÃƒËœÃ‚ ©Ãƒ ¢Ã¢â€š ¬Ã… ½) is derived from the Arabic root sadaqah which means to be truthful and hence sadaqah implies engaging in any virtuous and moral act in order to earn happiness of God. The sadaqah has certain principals which a Muslim must follow. One, sadaqah is given in the name of God. Second, the money or the donation should be from the legal sources. Islam discourages the illegitimate (stolen or unethically gained) money or resources. Third, surplus money (beyond the need of a person) is the money of God and Muslims are custodian of it. Therefore, they should spend and return the money to the needy, poor and spend on the ways of God  [4]  . The Quran outlines the charity: Those who (in charity) spend of their goods by night and by day, in secret and in public, have their reward with their Lord: on them shall be no fear, nor shall they grieve. (Al-Quran, Al-Baqarah 2:274). The Quran further highlights: And spend something (in charity) out of the substance which We have bestowed on you, before Death should come to any of you and he should say, O my Lord! Why didst Thou not give me respite for a little while? I should then have given (largely) in charity, and I should have been one of the doers of good. But to no soul will Allah grant respite when the time appointed (for it) has come; and Allah is well acquainted with (all) that ye do. (Al-Quran, Al-Munafiqun 63: 10-11). Further, the Quran states: And they feed, for the love of Allah, the indigent, the orphan, and the captive. We feed you for the sake of Allah alone: no reward do we desire from you, nor thanks. (Al-Quran, Al Insà ¢n 76:8-9). In another statement, the Quran states: For those who give in Charity, men and women, and loan to Allah a Beautiful Loan, it shall be increased manifold (to their credit), and they shall have (besides) a liberal reward (Al-Quran, Al Hadà ®d 57:18). Sadaqah is important for a number of purposes. It reduces the sins and increases the virtue of a Muslim. It compensates for shortcoming in any negligence in the payment of zakat. For instance, if a person forgets to pay zakat in the past or was guilty to pay the zakat, the sadaqah reduces the burden of the past. Sadaqah give a sense of protection not only the giver but also to the receiver of falling victim of disaster. God pleasure is received through the sadaqah. It is pleasure of the giver of the charity. The person feels happiness and fulfills his/ her obligation to the betterment of the humanity. Model of Islamic Charity Sadqah and donation: Volunteer charity No specification of rate or time Depends upon the capacity of an individual capacity Zakat: Obligatory charity Wealth: (income, earnings and savings) at the rate of 2.5% per anum Agriculture product: Crops (around 10%). Islamic Tresury (Fund): Bait-ul-Mal Spending: Needy, poor (orphans, widows), employees to administer and collect zakat, for those whose hearts are to be won over, captive (prisoners), in debts and scholars, and for the wayfarers. Social Security: Marginalized persons, communities Moral Economy: Good faith, fairness, justice, equality Fig 1.1 Fig 1.1 indicates that Islamic notion of charity is mainly based on the zakat, sadaqah and donation. These donations are collected at the Islamic funds. The fund is used to look after the marginalized community. This welfare is a form of social security. Everything related to the Islamic charity is based on the moral economy. The notion of moral economy is main crux of the charity. 2.3 Donation Third term which is often used is the donation. The donation refers to give money, gift or compensate the person, organization who is in need. A donation is typical a charity and it serves the purpose of humanity. Different words are used for the donation: khairat (Ø ®Ãƒâ€ºÃ…’Ø ± Ø Ø ª) or attya (Ø ¹ÃƒËœÃ‚ ·Ãƒâ€ºÃ…’Û ). These words denote the charity collectively and individually. Islam appreciates the donation to the cause of the humanity. It is normally given at the time of disaster, emergency, people in need, to save a human being, construct an educational institution and to feed the hungry people. 3. Difference between zakat, sadaqah and donation Zakat, sadaqah and donations are different kinds of charities in Islamic ideology. Zakat is the obligatory annual alms-giving which is determined on the basis of the value of ones own wealth. It is calculated 2.5% as per Islamic traditions in an year. The zakat is calculated at the beginning of the Islamic month Ramadan. According to the Islamic scholars, the zakat must be collected from the Muslims. This principal does not apply to the non- Muslims living in a Muslim state. It is mandatory and has strict verdict to pay the zakat, however, without any penalty for it. Zakat is responsibility of the only person who owns wealth. It is liable on the individual and the family. However, the sadaqah is a charity that is given beside the zakat contribution over the surplus wealth. It is volunteer act and without any percentage. Sadaqah is not specified as only monetary terms (feeding the poor and the needy), but also given support to the orphans, widows in the form of advising or counseling. It also includes the volunteer activities for the befit of the community at larger: teaching to the poor, giving sense of good faith and advising them to excel on the right path, the path of God. Similarly, some of the Islamic scholars believe that to form charity organization, construct educational institutions (mosque, school, college, universities) and construction of well (to clean water supply to the community) are the different forms of sadaqah. It can be given on the name of any relative (parents or children), if a person wishes to do so. Nevertheless, the sadaqah is volunteer act of the person and depend upon the capacity and surplus wealth of the person. On the other hand, the donation is neither time specific nor it is mandatory or obligatory. It is volunteer activity of a person. It significantly differs from the zakat, but close to the sadaqah. Nevertheless, these three types of the charity contribute to the welfare of the humanity altogether. 4. Comparative view of charity: Development of moral economy Islamic notion of charity (in its different forms) generates a moral economy. This is the economy which is based on the good faith and welfare of the humanity. In line with Bollig (1998) and Thompsons (1971, 1993) notion of moral economy. Islamic charity gives the following notion of charity. 4.1 Islamic charity: Moral injection Benthall (1999) highlights the Quranic injection of charity. According to Benthall the Islamic system of almsgiving (zakat) is more organized than other societies. For him, the zakat is closely associated with the prayers and the worship of God, therefore, the Muslim are morally obliged to pay the zakat to the poor, to the needy as per Islamic conception. He argued that Zakat can be distributed in poor, needy, orphans, widows, divorcees, prisoners and their families, unemployed and homeless people, students, those who cannot afford to marry. It is also for the disasters victims and those in need of free medicine or dignified funerals of a person who need it (Benthall 1999:31). Therefore, the Islamic charity is a moral injection to work for the betterment of the humanity. 4.2 Zakat: Powerful instrument to poverty eradication Zakat denotes growth, extension and purification and it is a donation on wealth and agriculture product. The zakat is collected as per nature of the wealth. It is collected to fulfill the tire needs of the marginalized segment of the society. The zakat is fundamental creed of Islam: It obligatory act of worship (Mohammad 1991). According to Mohammad (1996), the zakat is a system that has potential to eradicate poverty and inequalities (1991:1119). The zakat system is well organized system for the development of a country but it can be more organized for poverty eradication and for the maintenance of a society like Pakistan (Mohammad 1991). Similarly, a survey was conducted in 1990/91 of the household Integrated Economic Survey in Pakistan and findings revealed that the zakat and usher were the significant to contribute the lives of the people (Shirazi 1996). According to the survey, 39000 zakat committees were working with 250 thousand volunteers (Shirazi 1996:166). The zakat contribution on 1981/1982 from 845.85 million Pakistani rupees to 4655.9 million in 1993/94 (Shirazi 1996:170). The money was spending to substance allowance for poor (708.622 million), rehabilitation (245.669 million Pakistani rupees) and 1738234 people benefited from the zakat contribution (Shirazi 1996:185). However, the latest figures on the issue are not available. The development of the Islamic charity and its faire distribution could lead to alleviate and then eradicate poverty in the Muslim countries. However, the institution either do not exist or unable to deliver the services effectively. At some places, this institution was suppressed due to the fear of the dominance and power politics. Nevertheless, the Islamic charity has potential to contribute to the welfare of the humanity. 4.3 Charity: Road towards the social justice According to Bremer (2004:1) the development of any society local resources are necessary. Islamic societies developed over a range of charity organizations to in order to address the needs of the needy and poor. These organizations are zakat boards, wakf (endowment) and diverse local structures reflecting the richness of Islamic culture from Dakar to Davao (Ibid). For her, a strong civil society is now widely recognized as an important pillar supporting democratic institutions in the West (Bremer 2004:2). The strength of the civil society leads towards the development of the democratic institutions. According to her, foreign aid and a government is not enough for development in Muslim societies. Bremer outlines that in recent years USAID has funded the creation of an NGO service center that provides technical assistance and training to civil society organizations, and has granted financial support directly to NGOs ranging from business associations to community development groups (B remer 2004:3). For her, this development contribution can be significantly increased with the assistance of Islamic charity in Muslim societies. Ultimately, this charity leads towards the establishment of the social justice system (Bremer 2004). The whole notion of charity revolves around the notion of social justice in the Muslim world. The charity is the strong instrument to bring in the social justice. It helps the marginalized population within the society and tries to bridge the gap between the poor and the rich. 4.4 Charity: Funding for free education According to Blanchard (2007) religious school work as a charity organization in Muslim countries. They are source of providing education to the vulnerable groups, especially to the madrasas (religious schools). Madrasas offer a free education, room, and board to their students, and thus they appeal to impoverished families and individuals. On the whole these religious schools are supported by private donations from Muslim believers through a process of alms-giving known in Arabic as zakat. The practice of zakatone of the five pillars of the Islamic faithprescribed that a fixed proportion of ones income be given to specified charitable causes, and traditionally a portion of zakat has endowed religious education (2007:4). Blanchard (2007) provides information that in Pakistan Madrasas are being observed by the government regarding their finance sources after 9/11 attack in the United States. He reveals that the madrasas are contributing to provide the education to the poorest. He found that madrasas are registered in Pakistan and their financial assistance is observed by the Government of Pakistan since August 2006 (Blanchard 2007:5). Nonetheless, the charity could fill the gap of the education. 4.5 Charity: Belief and health seeking behaviour A study highlights the importance of the sadaqah in health seeking behaviour in Pakistan (see Midway, Tabasco, Hani, and Khan 2010). This study revealed those patients who strongly belief and practice sadaqah (charity) feel better and believe that they can recover their health after giving charity to the poor. According to this research, almost 85% of the respondent thought and gave charity. The study reveals that the sadaqah is usually giving in the form of money (85.2%) clothes (49.2%) and sacrificing an animal (65.5%). Almost 92% of the respondents relate the belief and practice of sadaqah giving in the hope of recovery from illness. Nevertheless, charity gives internal strength to the patients and they believe that they can have better health recovery after giving the charity. 4.6 Islamic charity is universal or specific notion of welfare: There are two views about the Islamic charity. One, it is localized notion of welfare and limited to the only Muslims and the Muslim societies. The Muslims are contributors as well as consumer of the charity. This perspective is under criticism among a large segment of the Muslim scholars (see Benthall 1999). However, the second point of view is that Islamic charity is universal and every human being without border, creed and dogma can benefit from the charity. However, the charity contribution is applied only on Muslims. The Muslim contributes to the charity and gives equal importance to the whole human being in order to disburse the charity (Benthall 1999). However, they do not impose on the non- Muslims. Nevertheless, only Muslims are contributor of the Islamic charity. However, it is equally important to give the charity to the non-Muslims. There is no specification of creed or dogma in the Islamic charity (except zakat). The zakat is limited to the Muslim societies. The donation are without any religious affiliation or association. 5. Discussion There is wide spread opportunity to get resources in order to feed the marginalized segment of the society, as per the notion of Islamic charity, then why the Muslim countries are dependent upon foreign aid is a question which is often raised. In fact, there are two major reasons of the dependency of the Muslim societies on the foreign aid and remain in the vicious cycle of poverty and under development. 5.1 Collapse of the charity institution: Change in the charity institutions Muslim countries depend upon the foreign aid because they were unable to maintain their institutions. Such institutions were collapsed during the colonization or soon after (Bremer 2004). In the eyes of the colonial masters, the Muslim charity institutions were the symbol of Muslim legacy and they were a source of the rise of the Muslim power. Therefore, it was necessary to abolish such institution from the Muslims societies (Bremer 2004). Especially, the zakat institution was under strong scrutiny during the colonial era because it was believed that this institution supports the freedom struggle. The colonial powers developed the institution of welfare instead of the zakat institution. However, this welfare institution, developed by the colonial powers, was perceived as not ones own. It was considered as a symbol to get money, but without any legacy (Bremer 2004). It was just perceived as the symbol of the colony and soon after become the source to collect the money by hook or by crook. People wanted to get benefited from the social welfare but not were ready to pay it back. Therefore, it was not much institutionalized as the zakat was spread during the Muslim era in the Middle East and in the Muslim countries before the 19th century. However, the Islamic charity institutions are believed as part of the worship of the God. Therefore, there were rare cases of the unfairness or corruption. They have strong check and balance to maintain the charity among the Muslim charity organizations. Nonetheless, the change in the charity institution brought mistrust and unfairness in the charity. Many of the Muslims societies became the prey of it and remain in the vicious cycle of poverty and under development. 5.2 Collapse of morality: Change to develop a new morality based on materialism Islam appreciates the giving hands (charity giver) and discourages the charity recipient. According to Islam, giving hand is better than the receiving hand. However, current scenario does not reflect the basic ideology of the charity of Islam. Despite of the fact that the zakat remain as an institution among the Muslim societies at individual level. However, it was not developed at the state level after the colonial era. It was perceived that state is in the hands of someone else (colonial masters or their local representatives) and there was not any institutionalized method of the zakat collection and its distribution. This mistrust or non-confidence led to collapse the real notion of the moral economy among the Muslims. In Islamic morality, there are two sets of rights and obligation for a Muslim: the rights to worship God and the right to serve the humanity. In Islam, the right of God may be put aside by the God, if He wants to do so. However, the right to serve the humanity cannot be neglected until unless the fellow human beings do not forgive it. It is exclusive related with the people and their rights. They (people, especially poor and the needy) have to forgive their rights to the fellow Muslims. So the Islamic moral values exclusive emphasize on the welfare and social security of the humanity and the marginalized group of the society. However, the collapse of the Islamic morality of charity is dominated phenomenon in the current era. It does contradict on the basic philosophy of the Islam that spends everything to the humanity which is surplus. However, the materialism and greed for wealth is dominant in the current culture of the Muslim societies. It is depicted in the life style and in the emerging value system. Consequently, it is affecting the basic notion of the Islamic charity and changing the moral economy of the Muslim in the contemporary era. 7. Conclusion Islamic concept of charity is much associated with the Muslim societies. It forms a moral economy and moral value systems (give charity and worship to the God). It also strengthens the notion of close social networking of the Muslims. However, it does not neglect the humanity at large. It gives a due share to provide the help to the people of the world. The charity is given to the needy, poor, scholars, charity organizations and welfare of the society at large. However, criticism to retain the Muslim charity among Muslim is not exclusive from the discussion of the charity. Dominant point of view, however, is in favour of the humanity rather than the welfare of the any specific community. Islamic charity begins from the individual level. It creates the space for the state. However, it does not exclusive involve the state to regulate the charity. The charity in Islam is equally important to the worship of God. Islam emphasize the worship of God (right to obey the God) and the service for the humanity (the rights of the poor and the needy). The charity is the right of the fellow human beings who are in need and it cannot be neglected as per Islamic moral economy. The Islamic charity is grounded in the concept of the moral economy.

Great Zimbabwe :: essays research papers

GREAT ZIMBABWE   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  This article which I have chosen to read, is about a ruined city of southeast Zimbabwe south of Harare. Great Zimbabwe is an ancient city on the plateau in sub-Saharan Africa. Great Zimbabwe was supposedly a city that controlled much trade and culture of southern Africa during the 12th and 17th centuries because it was stationed on the shortest route between the northern gold fields, and the Indian Ocean. Archaeologists believed that this masterful stonework was built somewhere around 1100 and 1600 A.D. Great Zimbabwe covers 1,779 acres and is made up of 3 main structures. The first one is the Hill Complex; Hill Complex is the oldest part of the site. The hill was approximately 262 feet high. This enables inhabitants to view enemies from up the hill. Below the Hill Complex is the Great Enclosure, or Elliptical Building. The most dazzling structures of Great Zimbabwe are found here. It’s thought to have been the royal palace at that time. Between these two large structures is the Valley Ruins. The youngest walls are found here. Some archaeologists deemed that it might have been the area’s control access, for that the wall enables people to walk in single file only. Great Zimbabwe has been designed to change its periphery as the city’s population grew due to the fact that it wasn’t constructed around a central plan. Despite that the size has made Great Zimbabwe remarkable, another main factor is its stonework. Many of the structures were made of blocks cut from granite. The city’s name comes from the Shona term dzimbabwe, meaning â€Å" houses of stone.†   Ã‚  Ã‚  Ã‚  Ã‚  And, like may other ancient cities, Great Zimbabwe has been concealed by legend. Many people told myths about Great Zimbabwe. But, it wasn’t until the late 1800s when archaeological record became severely damaged an almost not decodable; when Europeans were attracted by the myth of abundant gold from King Solomon’s mines found in the Great Zimbabwe.   Ã‚  Ã‚  Ã‚  Ã‚  The first European to arrive to Great Zimbabwe was a German explorer named Karl Mauch, in 1871. It was Mauch’s friend, Adam Render, who was also German and was living in the tribe of Chief Pika, that has lead him to Great Zimbabwe. When Mauch first saw the ruins, he abruptly concluded that Great Zimbabwe wasn’t erected by Africans. He felt that the handiwork was too delicate and the people who constructed this showed they were way too civilized to have been the work of Africans.

Poetry Ducle Et Decorum Est Essay

Wilfred Owen was a poet born in 1893, and the poem Dulce et Decorum Est was probably his most famous one. Owen wrote this poem in hospital after suffering from both physical and mental injuries of the First World War. Having experienced war himself, he had a realistic view of the war and tried to convey this to others before he died at twenty-five years old. Dulce et Decorum Est focuses on a gas attack, and portrays that war is not honourable and sweet, as the title suggests in Latin. The poem begins by describing the physical state of the soldiers. The poet uses similes to convey the ill-health of the men. The soldiers are described as being â€Å"Bent double, like old beggars† which characterizes soldiers as being prematurely old, and extremely weak for their young age. Metaphors are also used to draw attention to their weak state of mind, â€Å"Men marched asleep† is used to imply the exhaustion of the fighters, not only the soldiers are here physically but suggests also as they are mentally and â€Å"Drunk with fatigue†. The poet uses the personification of bombs when he writes â€Å"disappointed shells† which suggests the soldiers from the enemy side had thrown bombs and grenades unsuccessfully. This implies that in war, soldiers had a lot of chances to be bombed easily. From the second stanza, we experience war through the naked eyes of a soldier during a sudden gas attack. The tone of the poem changes from a pessimistic calm with the slow walk of soldiers through the â€Å"sludge† to a tone of panic due to the gas attack. â€Å"GAS! Gas! Quick, boys! † these exclamatory sentences create urgency, which shows how the soldiers had to live in fear every day. From the gas attack, the poet uses again a personification by using â€Å"clumsy helmets† to explain that the gas masks provided were inefficient, and that soldiers almost had no chance of surviving. During that time, the simile â€Å"floundering like a man in fire or lime† is used to show a panicking soldier because gas has got infected his body. This creates a sense of pity because the soldier sees his comrade die in front of him, through the â€Å"misty panes† which are the masks. From this, readers understand that war doesn’t only have physical effects, but also terrible mental effects. The emotional impact of war is well shown in Owen’s poem when in the third stanza, he describes how in all his â€Å"dreams†, he sees his â€Å"friend† who died â€Å"guttering, chocking, drowning†. These three verbs are used as the rule of three, they all are connotations of suffering and death. The fact that he couldn’t help this â€Å"helpless† soldier because gas had already got into his body haunts him every night since. When Owen describes the death of his mates in war, he remembers how badly treated they looked and he uses negative connotations to show that seeing these images hurt him mentally. Owen writes about his friend having a â€Å"hanging face† which suggests that he was exhausted, and uses the simile â€Å"like a devil’s sick of him† that implies Owen comparing his comrade’s face to a devil’s appearance. Seeing his partner suffering, the poet uses the verb â€Å"gargling† to define his †forth-corrupted lungs†. These words submit a sense of sound in the poem which is another way the poet has created pity and also put forward the fact that soldiers die in horrific conditions. On the next line, two similes are used to explain how Owen felt by the scene at this time. Obscene as cancer† and â€Å"bitter as the cud† both suggest death and the darkness of war. â€Å"Of vile, incurable sores on innocent tongues† shows it is unfair that young soldiers have to live in this misery, instead of having a normal and pleasant life. Readers obviously imagine after this stanza, the memories the survivors still have in their mind is most of the time worth dying, and this affects readers to feel some pity for these young men. In the very last stanza, Wilfred Owen involves the reader by using the second person. If you could hear† reminds the sound sense again but also asks readers between the lines : if you were in this situation, how would you react. Talking directly to the readers gives a bigger chance to Owen to emphazize pity in his poem. He continues with â€Å"My friend, you would not tell with such a high zest to children† to create guilt in the readers minds, because soldiers were highly encouraged or even forced to go to war by propaganda and the country’s government. All the people who pushed young men to go to war by saying how great and adventurous it is feel guilty in this last stanza. The word â€Å"Children† also emphazises pity, and points out that Owen has himself been a kid pushed to war and now as a survivor knows the lies behind it. In my opinion, I think that this poem was directed to all the people who formed propaganda for war, but it was also written to tell young men who were going to war in the future aware of the reality. In the end, after pointing out that society shouldn’t lie about war, and after earing that these children desire glory, he states â€Å"The old Lie: Dulce and decorum est pro patria mori†, which is the title of the poem. Here, Wilfred Owen made a rime, and he also has used irony in this one sentence. This whole poem is about expressing how bad war is and when he writes this which means ‘it is honourable and sweet to die for your country’ in Latin perfectly summarises the poem using irony. From this poem, I can obviously see that, after years, Owen still suffers from the physical and mental injuries that war caused him. Lots of strong words have been used by the poet to express what it was like and how he felt, which creates pity in the readers mind. I find Wilfred Owen very brave and courageous for writing this poem that explains how millions of young soldiers have felt, being in war.

Lennie Small Essay

During the early 19th century America went through something remembered as the ‘Great Depression. ’ It struck millions of people who became victims of ageism, racism, prejudice, isolation, poverty and unemployment. Where some lost hope, some were motivated by their ambitions known as the ‘American Dream. ’ In this essay I will be looking at how the ‘Great Depression’ affected people’s dream and desires. In the novel of Mice and Men, I will analyse the major characters of the novel ‘Of Mice & Men. ’ Steinbeck’s novel presents the feelings, dream and desires in an unbiased manner as it is written in 3rd person. George is an important character in ‘Of Mice & Men’ suffering from the American depression. For George there is no escape from him being a migrant worker because of the American Depression. Steinbeck introduces George as a relatively small person compared to his huge companion Lennie; however George’s mental abilities are much higher. George is a caring man with a big heart but has developed a hard edge due to the tough times he has to face as a migrant worker which he cannot escape from. George occasionally grumbles of having to take care of Lennie. â€Å"I got to get you out. † George’s frustration and obligation (burden) is highlighted by the pronoun â€Å"I† and the verbs â€Å"got† and â€Å"get. † However this also shows how George has to take responsibility of Lennie but also stands up for him, contrary to the very close friendship amongst George and Lennie. Steinbeck displays George’s desire in this way to get across the reader to feel George’s hindrance but to feel sympathy for George as well. Another George’s desire’s was to be independent (even though Lennie was his only and best friend) as he felt that Lennie stopped him from living a comfortable life which he desires in the first place. â€Å"If I was alone, I could love so easy. † Steinbeck’s use of this is rather ironic, as Steinbeck is indicating, George is prophetic and foreshadows George loosing Lennie, as this becomes a reality at the end of the novel. However Steinbeck portrays in this manner so that Lennie is not a prevention in order for George to achieve his desire of being independent. Additionally George and Lennie travelling together but being friends was very unusual because during the â€Å"American depression † people travelled alone in order to find work as there would be less hassle. Despite the disgruntling, Steinbeck clearly denotes George enjoys Lennie’s company, which George is quick to protect him which shows the companionship, as George shares his aspirations with Lennie. â€Å"With us it ain’t like that, we’ve got a future. † The pronouns â€Å"us† and â€Å"we† indicate the unity and comradeship between George and Lennie, this suggests that George aspires to share his dream because he tries to distance himself from isolation which the other migrant workers suffer from and to avoid a miserable, wasteful meaningless life. The noun â€Å"future† shows George is enthusiastic about his future in-relation to Crooks who is forlorn. It also suggests that George believes that he and Lennie will achieve their dream because the term ‘future’ illustrates he is looking beyond their present situation on the ranch, which he sees their dreams as a success. Steinbeck presents the character in this way, so the reader recognizes the dreams and desires that migrant workers wanted to accomplish; In order to escape from their dismal and hopeless lives. In-addition George and Lennie being comrades was very rare, but the most infrequent thing was George helping Lennie which was also uncommon at the time of the â€Å"American Depression â€Å", as nobody would help another person. In-addition George desires to share his dream with Lennie, in-order to keep Lennie happy and to keep him as a companion. â€Å"I could build a smoke house like the one grand ’pa had. † This phrase insinuates George wants his future to reflect his ideal childhood memories. The verb â€Å"could† which suggests the potential to succeed which consolidates the heavenly idea of the dream in contrast with the hopeless and depressing lives of others. At the end of the novel George kills Lennie for the sake of Lennie to protect him from an awful tragedy. But in this context it is a way of renunciation of George’s own contentment which George wanted to share his own dream with Lennie. Steinbeck interprets George’s dreams in this way to the reader to shows how much one desires in order to accomplish his dream, in order to live a life of happiness but also to achieve the â€Å"American Dream†. Steinbeck explores the theme of destiny which creates a picture in the reader’s mind, of how people had to face the severe realities in order to achieve the â€Å"American Dream† at that time. As this is a perfect example to show one’s dreams and desires, but what extents a person would go to in order to do that. Lennie Small is a rather ironic man; he is delineated as an enormous and powerful man but ability wise he is slow, innocent and childlike. With Lennie, Steinbeck mainly follows the theme of innocence within the novel. Lennie shares the same dream with George but his perspective is different to of that George’s. George wants his own land so he can live with freedom whereas Lennie desires to keep â€Å"furry rabbits† and tend them. As Steinbeck portrays Lennie in this way, so the reader feels sympathy for him, as we would say he has a mental disability but this would have not been recognised at the time of the â€Å"American Depression† as people would have considered Lennie as strange. In-addition the dream for Lennie petting â€Å"furry rabbits† on his own farm will provide contentment and security for him. Despite his innocence, Lennie is still capable of great violence. Steinbeck constantly compares Lennie to various animals but comparison to a dog is quite significant. This comparison is apparent, such as Lennie is George’s only friend and the dog is Candy’s only companion. Also Lennie is dependent on George to be his faithful protector like the dog is loyal to Candy and relies on him. Furthermore Lennie’s hands were the reason he kills Curley’s wife, which Steinbeck compares to those of a dogs, calling them â€Å"huge paws† and also saying that he â€Å"pawed up the hay.