Handmaids Tale :: essays papers

Handmaids historyIn what ways can The Handmaid&rsquos baloney be considered a feminist novel?The Handmaid&rsquos Tale is narrated by an oppressed woman, so it is tobe expected that feminism becomes a recurring theme. Wo workforce have no rightsor money unless they have a well-grounded marriage to a man. They are given fewoptions&ndash if they are fertile they can become sex slaves&ndash&lsquowomb on legs&rsquo to commandants or choose to go to the colonies.Infertile women or&lsquo unwomen&rsquo are seen as having no use so theyautomatically go to the colonies where they will die from disease orradiation. Their use and post is totally dependent on theirrelationships with men and ability to have children. Women are used bymen and treated as far inferior, in Gilead women are the men&rsquosproperty. The handmaids especially&ndash&lsquo We are a commodity&rsquo,their names in the household reflect this&ndash Offred&ndash Of Fred.They can be disposed of at will, even the Commander&rs quos Wives havelittle real importance and are given menial tasks such as orderingprayers at Soul Scrolls and knitting the Guardians scarves&ndash&lsquoMaybe it&rsquos yet something to keep the Wives busy, to give them asense of purpose&rsquo.But this concept of women being extensions and property of men is oneused in our own society. though mostly out dated now,&lsquo Mrs PeterWatson&rsquo is similar to&lsquo Ofglen&rsquo. But practically all termsfor women are the extension of the term for men&ndash Mr/s, fe/male,wo/man. This leads to the humor that Atwood is really just exaggeratingthe current situation of the world. The second quote at the beginning ofthe book from Swift&rsquos&lsquo A Modest Proposal&rsquo indicates thatThe Handmaid&rsquos Tale is Atwood&rsquos own satirical view of presenttimes. In an interview Atwood says&lsquo theres nothing in the text thathasn&rsquot already happened&rsquo. The third quote&ndash&lsquo There isno preindication in the desert that says&lsqu o Thou shalt not eatstones&rsquo&rsquo indicates that she believes Gilead could never comeinto existence because of the common sense of people, no one could reallybelieve in its philosophy and beliefs, the society&rsquos flaws are tooapparent.Another interpretation of the novel is that it is a reaction against anyidea that the woman&rsquos place is in the home, that her fix use is oneof reproduction. It demonstrates where these views could lead ifencouraged or entertained. It gives the idea that men would act that wayif given the power, that they would like to be in control and superior.That although men outwardly accept and respect women, inwardly they donot see them as equals&lsquo I sense in him (the Commander) none of the

Love and War Essay -- Literary Analysis, The English Patient

War has the capacity to foster sexual love while equalizing social status. The novels The English Patient by Michael Ondaatje and A townsfolk Like Alice by Nevil Shute substantiate the fact, through fiction, that during war-time men and women who be not of the same station in life usher out find an incomparable love with one another. Each novel also gives evidence of love igniting during war and surviving the trials of time and distance. Hana and Kip from The English Patient and Jean and Joe both go through these trials and tribulations associated with love and war. Whether that love is doomed for failure or a future together foreverit never dies. The love between men and women of diametric stations during times of war is manifested in The English Patient between Kip and Hana. Kip and Hana sire a cultural difference due to race. Their identities are diverse from one another. Kip was born in the Punjab and raised in India while Hana is a white young woman from Canada and that d ifference in whatever other environment would have had an impact on the closeness of their relationship. A relationship between the two in a normal environment would have been unusual. Although Kips cultural heritage and skin color is different from Hana, Kip sees himself as more English than Indian after(prenominal) he spends so much time identifying with other Englishmen. Kip finds himself in a very perplexing situation. He begins transforming and accepting English traditions into his life, while ease trying to hold on to his own Indian traditions. Racial tensions were high during the 1940s, and Indians in England were seen as second class citizens. In England he was ignored in the various barracks, and he came to prefer that (196). Kips self-sufficiency, was as much a result ... ...ove and devotion to one another. Dear Joe. Of course Im in love with you. What do you think I came to Australia for? (248). They had found a bond in the war based on need, a need for beau monde an d understanding, and in that need they later discovered an enduring love that could never die.During times of war love is cultivated and social statuses are eradicated. War wipes out all the concerns with petty things in life while lifting up the values that we hold so strongly to within our hearts and souls. War makes people mobilise what is truly important in life and gives individuals a sense of purpose. Love and friendship are unbreakable bonds that we as humans cherish. All of the trivial concerns in our civilized world often tend to make us temporarily forget that fact. Love makes us human, especially during times of war when people can seem so inhumane.

Evaluating the Economy of Austria Essay -- Business Marketing Manageme

Evaluating the Economy of AustriaIn 1995 Austria joined the European Union (EU), and in 1999 they joined the European Monetary Union. The use of a common currency the Euro has facilitated trade and promoted economic stability for U.S. companies to manage pricing, balance accounts, and move products into Austria and throughout the EU segment nations (globaledge, 2003). An un well-off exchange rate for U.S. exporters glowering positive in 2003 making the U.S. able to compete on more favorable terms in the near future. Current economic reforms in Austria atomic number 18 increasing the attractiveness of foreign investing. There are several advantages to conducting business in Austria that will be particularly relevant in the year 2004. Austria is an external crossroads bordering on eight European countries which include Germany, Italy, Switzerland, Slovenia, Hungary, Slovakia, Czech Republic, and Liechtenstein. Austrias eastern neighbors, Czech Republic, Slovakia, Slovenia, and Hung ary will join the EU in May of 2004. The wedge of this is that Austria will become more centrally located.Austrias market is well diversified and resilient. Government is seeking to remain competitive by pursuing investment in high potential industries such as telecommunications and electronics (globaledge, 2003). United States companies that are in the telecommunications and electronics industries have a great opportunity for exporting, joint venturing, and investment in Austria. The U.S. is Austrias 3rd largest supplier of imports and largest trade partner outside of Europe (CIA, 2003). U.S. companies entering the market for the first time can benefit from the already ceremonious trade lines between the two countries. Austrias market is highly competitive with high demands placed on quality, service, and price. This type of market is ideal for supporting the favorable reputation of high quality American made technological and electronic products. A US company would be able to co mpete with EU member nations products by exporting these products to Austria. US companies looking to export products to Austria are able to employ the services of the Commercial Services of the United States Embassy in Vienna (CS Vienna) hold the information necessary to begin its operations (globaledge, 2003). The following services would be offered to such compa... ... Austrias market are very favorable to a US company that is looking to export goods. It is important to remember that while tariffs and value added taxes exist, most many goods do not have tariffs and consumers are willing to hire more for products that they see as inferior to all others. CONCLUSIONUltimately, Austrias market is very appealing to US companies looking to export technology-based products. This is clear afterwards examining several factors including marketing and management forces, physical forces, economic and socioeconomic forces, and cultural forces. It is necessary that any company entering the Austrian market be known with the pros and cons of all of these forces. Additionally, there are a few key barriers which exist, including the potentially weak Austrian economy, the high tax burden, and new EU members. While these barriers may seem intimidating it is necessary that any US company seek out and employ all of the resources which are available, including the Commercial Services of the United States Embassy in Vienna. In conclusion, Austria appears to be an untapped gold mine for United States companies which are looking to export technological goods.

The Cowardly Rev. Arthur Dimmesdale in Hawthornes The Scarlet Letter :: Scarlet Letter essays

The Scarlet Letter The Cowardly and Weak Dimmesdale In the oblige The Scarlet Letter, the character Reverend Dimmesdale, a very religious man, committed adultery, which was a sin in the Puritan community. Of course, this sin could not be committed alone. His partner was Hester Prynne. Hester was caught with the sinning only because she had a child named Pearl. Dimmesdale was broken down by Roger Chillinsworth, Hester Prynnes real husband, and by his own self-guilt. Dimmesdale would later confess his sin and die on the scaffold. Dimmesdale was well known by the community and was looked up to by many religious people. But underneath his religious mask he is actually the worst sinner of them all. His sin was one of the greatest sins in a Puritan community. The sin would eat him alive from the inside out causing him to become weaker and weaker, until he could not stand it anymore. In a last put down of strength he announces his sin to the world, but dies soon afterwards. In the begin ning Dimmesdale is a weak, reserved man. Because of his sin his health regresses more and more as the book goes on, yet he tries to spread over his sin beneath a religious mask. By the end of the book he comes forth and tells the truth, but because he had unavowed the sin for so long he is unable to survive. Dimmesdale also adds suspense to the novel to keep the reader more interested in what Reverend Dimmesdale is hiding and his hidden secrets. Therefore Dimmesdales sin is the key focus of the book to keep the reader interested. Dimmesdale tries to cover up his sin by preaching to the townspeople and becoming more committed to his preachings, but this only makes him feel guiltier. In the beginning of the story, Dimmesdale is described by these words His eloquence and religious fervor had already given earnest of high eminence in his profession.(Hawthorne,44). This proves that the people of the town looked up to him because he acted very religious and he was the last person that a nyone anticipate to sin. This is the reason that it was so hard for him to come out and tell the people the truth. Dimmesdale often tried to tell the people in a roundabout course when he said though he (Dimmesdale) were to step down from a high place, and stand there beside thee on thy pedestal of shame, yet better were it so, than to hide a guilty heart through life.

Justice in the Mythic and Philosophical Traditions of Ancient Greece and India :: Philosophy Philosophical Essays

Justice in the Mythic and philosophic Traditions of Ancient Greece and IndiaABSTRACT I get a line the role of Justice as it emerges in the early mythic and philosophical traditions of superannuated Greece and India. Specifically, I focus on the Goddess Justice and her relationship to the Great commence as the divine creator and final judge of all reality. I begin by tracing step up the diachronic parallels in the development of quaint Greek and Indian conceptions of Justice and end by working out their philosophical similarities. After giving an historical account of the earlier Greek matriarchal religions, I show how Justice becomes transformed from a living force, alive and divine, to a philosophical concept and, finally, to a mere social function in spite of appearance the polis. I focus on the pre-Socratic nonion of Justice as a cosmological and ontological necessity, inherent not simply within human affairs, simply within the social organization of the universe itself , as Nature. Here, I draw out further comparative points between the quaint Greek and Indian conceptions by discussing the Vedic and early Buddhist notion of Justice as dharma/karma, as a living-ethical Force inherent in the structure and creation of the universe. I also get a line how in the Eastern schools of Non-dualism, Maya is understood as the Mother of all Life energy. In all of this, special fear is given to the nature of Justice as the embodiment of the Great Mother manifested as creative energy and as the discerner and judge of all Being. The purpose of this show is to examine the role of umpire as it emerges in the early mythic and philosophical traditions of ancient Greece and India. Specifically, my paper will focus on the relationship of justice to the Great Mother as the predict Creatrix and final judge of all Reality. It is my thesis that there were really two notions of justice which began to emerge in the ancient world. The older view (the one that we gravel almost forgotten) was rooted in the early Goddess religions where Justice was seen as the avenging/mediating force of the Great Mother. The other view developed later in the dominant olden Aryan culture of norms and laws, and provides the basis for our modern day conception of justice as an abstract principle. Before commenting on these various images of justice, it might be implemental to outline its emergence and subsequent transformations. The notion of justice as a dynamic, cosmic principle, alive and divine, and manifest in nature is part of the great mythic and historical heritage of both ancient Greece and India.Justice in the Mythic and Philosophical Traditions of Ancient Greece and India Philosophy Philosophical EssaysJustice in the Mythic and Philosophical Traditions of Ancient Greece and IndiaABSTRACT I examine the role of Justice as it emerges in the early mythic and philosophical traditions of ancient Greece and India. Specifically, I focus on the Goddess Justic e and her relationship to the Great Mother as the divine creator and final judge of all reality. I begin by tracing out the historical parallels in the development of ancient Greek and Indian conceptions of Justice and end by working out their philosophical similarities. After giving an historical account of the earlier Greek matriarchal religions, I show how Justice becomes transformed from a living force, alive and divine, to a philosophical concept and, finally, to a mere social function within the polis. I focus on the pre-Socratic notion of Justice as a cosmological and ontological necessity, inherent not simply within human affairs, but within the structure of the universe itself, as Nature. Here, I draw out further comparative points between the ancient Greek and Indian conceptions by discussing the Vedic and early Buddhist notion of Justice as dharma/karma, as a living-ethical Force inherent in the structure and creation of the universe. I also examine how in the Eastern sch ools of Non-dualism, Maya is understood as the Mother of all Life energy. In all of this, special attention is given to the nature of Justice as the embodiment of the Great Mother manifested as creative energy and as the discerner and judge of all Being. The purpose of this presentation is to examine the role of justice as it emerges in the early mythic and philosophical traditions of ancient Greece and India. Specifically, my paper will focus on the relationship of justice to the Great Mother as the Divine Creatrix and final judge of all Reality. It is my thesis that there were really two notions of justice which began to emerge in the ancient world. The older view (the one that we have almost forgotten) was rooted in the early Goddess religions where Justice was seen as the avenging/mediating force of the Great Mother. The other view developed later in the dominant patriarchal Aryan culture of norms and laws, and provides the basis for our modern day conception of justice as an ab stract principle. Before commenting on these various images of justice, it might be helpful to outline its emergence and subsequent transformations. The notion of justice as a dynamic, cosmic principle, alive and divine, and manifest in nature is part of the great mythical and historical heritage of both ancient Greece and India.

Justice in the Mythic and Philosophical Traditions of Ancient Greece and India :: Philosophy Philosophical Essays

jurist in the Mythic and Philosophical Traditions of antediluvian patriarch Greece and IndiaABSTRACT I find the social function of Justice as it emerges in the primaeval mythic and philosophical traditions of ancient Greece and India. Specifically, I focus on the Goddess Justice and her relationship to the spacious Mother as the divine creator and lowest judge of all reality. I begin by tracing out the diachronic parallels in the development of ancient classic and Indian conceptions of Justice and end by working out their philosophical similarities. After giving an historical identify of the earlier Greek matriarchal religions, I show how Justice becomes transformed from a living force, alive and divine, to a philosophical concept and, finally, to a unadulterated social function at bottom the polis. I focus on the pre-Socratic notion of Justice as a cosmological and ontological necessity, inherent not just within human affairs, but within the structure of the universe it self, as Nature. Here, I draw out further comparative points between the ancient Greek and Indian conceptions by discussing the Vedic and early Buddhist notion of Justice as dharma/karma, as a living-ethical Force inherent in the structure and being of the universe. I also examine how in the Eastern schools of Non-dualism, Maya is understood as the Mother of all Life energy. In all of this, special attention is give to the character of Justice as the personification of the Great Mother manifested as creative energy and as the discerner and judge of all Being. The purpose of this presentation is to examine the role of justice as it emerges in the early mythic and philosophical traditions of ancient Greece and India. Specifically, my paper will focus on the relationship of justice to the Great Mother as the Divine Creatrix and final judge of all Reality. It is my thesis that there were really two notions of justice which began to emerge in the ancient world. The senior(a) view (th e one that we have approximately forgotten) was rooted in the early Goddess religions where Justice was seen as the avenging/mediating force of the Great Mother. The other view developed by and by in the dominant patriarchal Indo-European culture of norms and laws, and provides the basis for our modern day conception of justice as an abstract principle. Before commenting on these sundry(a) images of justice, it might be helpful to chalk out its emergence and subsequent transformations. The notion of justice as a dynamic, cosmic principle, alive and divine, and manifest in nature is part of the great mythical and historical heritage of both ancient Greece and India.Justice in the Mythic and Philosophical Traditions of Ancient Greece and India Philosophy Philosophical EssaysJustice in the Mythic and Philosophical Traditions of Ancient Greece and IndiaABSTRACT I examine the role of Justice as it emerges in the early mythic and philosophical traditions of ancient Greece and India . Specifically, I focus on the Goddess Justice and her relationship to the Great Mother as the divine creator and final judge of all reality. I begin by tracing out the historical parallels in the development of ancient Greek and Indian conceptions of Justice and end by working out their philosophical similarities. After giving an historical account of the earlier Greek matriarchal religions, I show how Justice becomes transformed from a living force, alive and divine, to a philosophical concept and, finally, to a mere social function within the polis. I focus on the pre-Socratic notion of Justice as a cosmological and ontological necessity, inherent not simply within human affairs, but within the structure of the universe itself, as Nature. Here, I draw out further comparative points between the ancient Greek and Indian conceptions by discussing the Vedic and early Buddhist notion of Justice as dharma/karma, as a living-ethical Force inherent in the structure and creation of the un iverse. I also examine how in the Eastern schools of Non-dualism, Maya is understood as the Mother of all Life energy. In all of this, special attention is given to the nature of Justice as the embodiment of the Great Mother manifested as creative energy and as the discerner and judge of all Being. The purpose of this presentation is to examine the role of justice as it emerges in the early mythic and philosophical traditions of ancient Greece and India. Specifically, my paper will focus on the relationship of justice to the Great Mother as the Divine Creatrix and final judge of all Reality. It is my thesis that there were really two notions of justice which began to emerge in the ancient world. The older view (the one that we have almost forgotten) was rooted in the early Goddess religions where Justice was seen as the avenging/mediating force of the Great Mother. The other view developed later in the dominant patriarchal Aryan culture of norms and laws, and provides the basis for our modern day conception of justice as an abstract principle. Before commenting on these various images of justice, it might be helpful to outline its emergence and subsequent transformations. The notion of justice as a dynamic, cosmic principle, alive and divine, and manifest in nature is part of the great mythical and historical heritage of both ancient Greece and India.

How Does Culture Affect Meaning and Communication Essay

Nowadays we live in what is considered a global village, over time we engage collectively worked towards this end. The need and desire to create a closer global community is not only seen as a technological advantage except an economic benefit. The world as we know it gets sm all in aller every day, thanks to a new generation of social media applications much(prenominal) as facebook or twitter, which associate vast communities together communities and goals are no longer cut off or remote.Take facebook for example, it has over 1 billion users, if it were a country it would be the third largest by population. (www.imf.org/external/np/speeches/2013/012313.htm) Whether you live and work in remote Antarctica or bustling Hong Kong, technology and the studies of inter- finis communication ensures that good deal, governments and organizations can work in topic together in a harmonious and beneficial way. Naturally, this is an ideal situation, but as experience tells us, nothing is ev er as simple.This essay explores how cultural dissentences effect meaning and communication. In doing so it will look at the definition of culture, what it is, and how it affects meaning. Furtherto a greater extent, it will look at the acclaimed Dutch researcher, Geert Hofstedes four dimensions of corporate culture as a model to define and categorize cultural differences. Finally, it will raise potential problems raised in the field of inter-cultural communications and provide suggestions to deluge them.What is culture? Currently in that location are over 7 billion human inhabitants living on this planet. Each of these earth dwellers comes from a specific culture. (geography.about.com/od/obtainpopulationdata/a/worldpopulation.htm) As the world becomes smaller, not physically, but by the use of new media and technology, as they traverse earth looking for new or give out opportunities, so must they face the modern conundrum of understanding firstly, what is culture, and secondly, how the differences between cultures effect meaning and communications.Without an understanding of different cultures, the potential for misunderstanding is high, with the ever-present possible action of a breakdown in relationships and opportunities. (Dostine, 2008, pg 58) text book suggests that all humans can be broadly defined by our culture. In essence, we are all born into a culture that over time has been passed down from previous generations, bestowing a rich history, significant culture defining traits such as its religion, its set and ethics, its ceremonies, rites and rituals, languages, customs, laws and business practices. Moreover, verbal and non-verbal communications practices that differ from one culture to the next. Therefore, suffice to say that the more than we know about each others cultures the more effective our communication and co-habitation of the planet will be.How does cultural effect meaning? At the best of times, communication between individuals can b e manywhat challenging. jibe to that mix, communicating with people from another cultures and suddenly, the propensity for misunderstanding and in some cases offence can very easily take place as a result of the differences between the cultural backgrounds, understanding and meaning between the sender and receiver can be in stark contrast. This can be payable to the increase in variables in the communication mix, therefore making global interaction more complex. Furthermore, peoples perception or way of thinking, sense of hearing or seeing can vary quite extensively from one culture to the next.It could be strongly argued that it would be highly advantageous for both parties to be aware of the differences and therefore the potential for problems that arise from inter-cultural communication. Nowadays, many multi-national organizations, governments and educators have training and education programs in place. They see the importance in creating a clear, concise and honorific flow of communications between cultures. An example of this could be the department of foreign affairs and trade (DFAT) in Canberra.One of its important functions is to liaise internally and outwardly to better position itself to and for greater opportunity. It would be highly likely that the department has educated its employees in the science of how to deal effectively with other cultures (governments, organizations, businesses). One of DFATs main objectives is to work with other government agencies to ensure that Australias pursuit of its global, regional and bilateral interests is coordinated effectively. (dfat.gov.au/dept/what-we-do.html) In the field of organizational cultural studies, a Dutch researcher known as Geert Hofstede went on to publish his highly regarded findings. These findings have become a highly influential and acceptable way in which modern organizations can asses the difference between national culture and organizational culture. Hostede, seen as a pioneer in are a of corporate culture, created a framework in which to asses national cultural groups and how they may affect or influence behaviors within an organization.Hofstedes research in the 1980s, included the survey and analysis of hundreds of thousands of employees crosswise fifty countries, to further increase the validity of his findings he followed up several years later by re-surveying these workers.In his work Hofstede asserted that the determine that severalise counties from each other fell into four dissimilar categories or clusters. Through the process of his study in corporate culture, Hofstedes created a framework whereby he classified culture into four different dimensions. These dimensions looked at four anthropological problem areas that societies tend to handle differently to one another. Such as, ways in which they cope with dissimilarity, uncertainty, the relationship between the individual and their primary group and implication of the persons sex. Born from this was Hofsteds four dimensions of national culture. They become knows as actor Distance, dubiety Avoidance, Individualism versus Collectivism, and maleness versus Femininity. (www.geerthofstede.nl/dimensions-of-national-cultures)In discussing the Four Dimensions of Culture, Hofstede claims that Power Distance Power distance is the extent to which the less powerful members of organizations and institutions (like the family) accept and expect that power is distributed unequally. This represents inequality (more versus less), but defined from below, not from above. It suggests that a societys level of inequality is endorsed by the followers as much as by the leaders. Power and inequality, of course, are extremely fundamental facts of any society and anybody with some international experience will be aware that all societies are unequal, but some are more unequal than others. Uncertainty AvoidanceUncertainty avoidance deals with a societys tolerance for uncertainty and ambiguity. It indicate s to what extent a culture programs its members to feel either uncomfortable or comfortable in unstructured situations. Unstructured situations are novel, unknown, surprising, and different from usual. Uncertainty avoiding cultures try to minimize the possibility of such situations by strict laws and rules, safety and security measures, and on the philosophical and religious level by a belief in absolute Truth there can only be one Truth and we have it. People in uncertainty avoiding countries are also more emotional, and motivated by internal nervous energy. The opposite type, uncertainty accepting cultures, are more tolerant of opinions different from what they are used to they try to have as few rules as possible, and on the philosophical and religious level they are relativist and allow many currents to flow side by side. People within these cultures are more unemotional and contemplative, and not expected by their environment to express emotions. IndividualismIndividualism on the one side versus its opposite, collectivism is the degree to which individuals are integrated into groups. On the individualist side, we find societies in which the ties between individuals are loose everyone is expected to look after her/himself and her/his immediate family. On the collectivist side, we find societies in which people from birth onwards are integrated into strong, cohesive in-groups, often extended families (with uncles, aunts and grandparents) that continue protecting them in exchange for unquestioning loyalty. The word collectivism in this sense has no political meaning it refers to the group, not to the state. Again, the issue addressed by this dimension is an extremely fundamental one, regarding all societies in the world. MasculinityMasculinity versus its opposite, femininity refers to the distribution of emotional roles between the genders which is another fundamental issue for any society to which a range of solutions are found. The IBM studies revealed t hat (a) womens values differ less among societies than mens values (b) mens values from one country to another contain a dimension from very assertive and competitive and maximally different from womens values on the one side, to modest and caring and similar to womens values on the other. The assertive pole has been called masculine and the modest, caring pole feminine. The women in feminine countries have the same modest, caring values as the men in the masculine countries they are more assertive and more competitive, but not as much as the men, so that these countries show a gap between mens values and womens values. (www.geerthofstede.nl/dimensions-of-national-cultures)Whilst Hofsteds four dimensions are highly regarded, further research has highlighted other areas that effect intercultural communication and understanding. These include context, language and non-verbal communications.Firstly, it is almost impossible to check out research into the cross-cultural issues without making mention of Edward Halls research in the area he asserted that cultures are defined by context. (Hansen & Lee, pg,30) A persons behavior can be affected by its cultural context. (Dostine, 2008) From here, he broke context down into low context cultures these elect direct verbal interaction with minimal regard to context. Examples include Australia, USA, Germany, Switzerland, and Scandinavian cultures.

Ethical Principle Essay

Ethical rules have a huge portion in the impact of well-educated or assisted euthanasia. Beneficence according to Beauchamp states, compassion taking positive action to help others desire to do good are core principle of our patient advocacy (Beauchamp,2009,p38). The measure out of beneficence simply states to do good to achieve the best possible outcome. For example, medical research is expanding and exploring numerous cures for diseases that are do harm to people. Doctors that are approving euthanasia are because of empathy and kindness for the patient. The doctors and physicians are trying to do good for the patient by performing euthanasia because they make love the prognoses is poor and the medical treatment wont cure the disease. Utilitarianism theory can also be applied to the situation, this theory supports what is best for most people. The value of the act is determined by its usefulness, with the main emphasis on the outcome or consequences(American Nursing Association) . In other words, the greatest value for all, is the selection that is chastely accurate. For example, some patients support active euthanasia because it ends the suffering of the person. The choice to end life in return brings the great happiness for large amount of people. The indecorum theory states, Agreements to respect right to self determine is a course of action and support of independent decision making. (Beauchamp,2009 p.38). People should have their possess choice to make decision for themselves when it involves their lifes. If the member is unable to make his or her needs known, an inform consent or power of attorney should be made before hand of the patient wishes. The ethical theory such as deontology mentions, people should abide to their task and obligations when review an ethical dilemma.ReferenceBeauchamp, T. L., & Childress, J. F. (2009). Principles of biomedical ethics (6th ed., pp. 38-39). New York, NY Oxford University Press. American Nurses Association. Retr ieved from website http//www.nursingworld.org/MainMenuCategories/EthicsStandards/Resources/Ethics-Definitions.pdf

Customer impersonation Essay

Customer is not the entity that firm can claim to be. This is called as node impersonation. Due to characteristic of cyberspace, impersonation can be the single risk for the e-tailer. In simple word, Customer and merchant cannot meet by face to face. on that pointfore, customer can use fake or others ID to purchase product. There be two reasons for fake customer to use other identity. The reasons are theft and malice. The objective behind theft is to buy the goods or service without the postulate of paying. Also the bill go forth be forwarded to whom ID is misused or abuse.In other words, the theft will use others details to purchase goods or service. The tendency of malice is difference from the theft. Instead of acquiring goods of services without paying, also they have other motives such as intrinsic satisfaction to the hacker, to hurt corporation clams and customer relations of competitor or former employer. Denial of service attacks Denial service attacks occur in a typi cal connection. When the user sends a message asking the server to authenticate it, the server returns the credential approval to the user.The user acknowledges this approval, and is allowed onto the server. In a denial of service attack, the user sends several documentation requests to the server. All requests have false return addresses, so the server cannot find the user when it tries to send the authentication approval. The server waits, sometimes more than a minute, onwards closing the connection. When it does close the connection, the attacker sends a new batch of forged requests, and the process begins againtying up the service indefinitely. Furthermore Denial-of-service attacks can essentially dis fitted your computer or your network.Depending on the nature of your enterprise, this can effectively disable your organisation. Also some denial of service attacks can be penalise with limited resources against a large, sophisticated site. This type of attack is sometimes cal led an asymmetric attack. For font, an attacker with an old PC and a slow modem may be able to disable much faster and more sophisticated machines or networks. Risk Associated with Business Transaction data interception Data interception is the serious risk related to e-business entity.Data can be intercepted during transmission from one point to another point. The following three risk has arisen in relation with data interception. Massage Origin authentication This authentication is to make sure that the massage get is really from the party claimed to be the sender. This is important to prevent whatever customer impersonation take place. In this case this, travel. com. au has to make sure the massage sender is the legitimate user. This important in hostel to protect consumer from theft, also protect travel. com. au itself from any harmful activity caused by hacker.For example if in the case the goods or services has been purchased by the theft, then one possibility is that me rchants need to written bump off that certain products. In order to support this, non-repudiation is use in electronic commerce as provision of proof of origin. Authentication techniques such as digital signatures, and other tools are available to prevent any impersonation. Proof of delivery Proof of delivery is to make sure whether the think massage has been received by recipient form the sender. If the massage were not received, the communication would be useless.For example if purchase request or product development request are intercepted, a companys customer relations and profitability can be damaged. Moreoer misunderstanding amongst travel. com. au and customer would occur, because customer business leader think their massage or order is not responded. In fact the massage or order never reach travel. com. au, because the massage or order is intercepted. Massage Integrity & Unauthorised viewing of massage. It is important to be able to know if the massage sent is exactly s ame as the massage received.For example, for example if an order was tampered with, incorrect orders could be placed on the message sent to travel. coms site, the incorrect goods may then be processed to be delivered to the intended recipient. 6. 0 Security System and Mechanism of Travel. com. au The risks, which are discussed in section 5. 0, are the main cause that makes customer to hesitate to shop over Online. To reduce risk level, travel. com. au employ up-to-the-minute security system in order to protect customer data and its business.The system includes Business insurance As stated on Travel. com.au site, it has tried its best to protect customers raw information. Moreover, travel. com. au also guarantee that they would not share the sensitive information with others. Although, from time to time, travel. com. au may provide statistical information about sales, trading patterns and information on navigation techniques to reputable third parties, this will not include any dir ect personal information, identifying you as our customer. This privacy policy is clearly stated on the its Web site. Its security policy, such as encryption technique it has adopted, is listed as well.As it is mentioned earlier, the operator has to follow the policy as stated. Travel. com. au has followed its policy and it is the one key influence to motivate the customer move into its Web site. See appendix for its entire business policy stated on Website. SSL (security socket layer) This is the one that can define data transmission. Information entered into SSL secured forms is encrypted by the customers browser. Then sent direct to secure server via SSL. Travel. com. aus secure server then forwards the encrypted details to a private folder and/or via e-mail.Moreover, all information sent via secured forms is safer from eavesdropping, tampering or message forgery. When customer connect to a travel. coms secure mesh server, customer ask that server to authenticate it. This authe ntication is quite a complex process involving public keys, private keys and a digital certificate. (http//www3. travel. com. au/everest/index. cgi) Westpac secure payments This additional features is used to assured customer that travel. com. au is processing customers credit card details securely over the profits use Westpac-accredited Internet payment security system.Using this kind of system show us that it considers the security of customer credit card details to be of flowering importance. In addition, customer does not use Westpac credit card in order to go for this secure service. Westpac secure payment provides the secure link between the online store and the bank. When customer enter credit card details online, the information is scrambled (or encrypted) and passed directly to Westpac, so that only the bank can read information. eve the trevel. com. au does not actually see customer credit card details.Customer Login Account These features only can be utilised by the member of travel.om. au. Customer must firstly register and activate a personal account to become a member. However, non-member can conduct any purchases as well. The adjustment process will provide the customer with an username for login purposes and a password for the account. Moreover, Information you provide is stored on its secure servers and is protected by its security mechanism. Safe bargain SafeTrade is one of Australian largest Insurance Company. It will protect customer from fraudulent as a result of credit card purchasing on the Internet and also will guarantee the delivery of product.These tools can assure customer that if anything goes wrong, Safe Trade will cover the loss up to AUD $2,000. Although it had employed latest technology, the risk is still existing. As it is mentioned before, there is no e-business entity that is 100% secured. Therefore, constant security management is needed. The security management and some other methods, which it can utilise to enhan ce security level, will be discussed next section. 7. 0 Recommendation & Conclusion To increase security level of travel. com. au, there are few ways. That includes form up risk management system.Utilise latest security mechanism Use third-party assurance services (Web Site Seal Option) The Risk Management paradigm The paradigm is a continuous process that recognises that risk management is an ongoing annual or biannual event. Each risk nominally goes through these functions sequentially, save the activity occurs continuously, concurrently and iteratively throughout the project life cycle. (Greenstein, et. al, 2000) Figure 1, Risk Management Paradigm (Source http//www. sei. cmu. edu) There are six functions related to risk management paradigm.Those areIdentify search for and locate risks before they become problems. Analyse Transform risk data into decision-making information. Evaluate impact, probability, and timeframe, classify risks, and priorities risks Plans Translate ris k information into decisions and mitigating actions (both present and future) and implement those actions. Monitor Monitor risk indicators and mitigation actions Control Correct for deviations from the risk mitigation plans. Communicate Provide information and feedback internal and outside(a) to the project on the risk activities, current risks, and emerging risks

A description of a tranditional ELT classroom in Korea

Its a Friday afternoon. After he looks through the schedule to find by which class he has to instruct next, Mr Jo is checking up the sound out screen papers which will be used to see whether they have reviewed the spoken language that they learned from the put out English class.Now he enters the door of the classroom, and tells the students running, chatting, sitting on the desk to prepare for the class. After settling down the class, he begins to check if everyone is present. And the teacher is giving out the word quiz papers and telling them to write down on the sheet the words that he will say. Right after speaking ten words he wants to check up, he has students swtch their papers, and score them, Next, the teacher gathers up all the papers and puts them aside, and he is moving to the next segment.Mr. Jo points out a student and asks her what grammar points she was instructed in the last class. Unfortuantely she doesnt remember what she learned, so Mr. Jo warns her that if sh e doesnt reivew what she learns next time, she will have a penalty for that.For students to refresh their memory of what they have learned, he starts to go over the points again. Finishing the review, he has the students open up the textbook and begins to cover the reading passage. The teacher reads all the sentences and translates them one by one as usual. Whenever he runs into a grammar point that might be new to the students, the teacher explains it in Korean, and encourages them to take notes on their textbook.After he goes through all the passage, the teacher gives them some grooming to write all the sentences and to translate them to Korean on the notebook, and also asks the students to solve all the questions on the grammar and reading sections.Getting back to his desk, he piles up the quiz sheets and starts to go through the number that each student has scored today. Now he is getting ready for another class of the same level as he has just been through.

Justification By Faith

The subject of Justification by credence is an assembly line, proposed by the Apostle capital of Minnesota in Romans 117 where he starts by introducing divinitys revelation to humankindkind concerning un flopeousness That this was a immortal-given revelation in the beginning and throughout mans muniment (faith to faith) in spite of appearance the Gentiles law of nature and the Jews law of Moses. However, Paul further exclaims, that incomplete of them could be justified by their obedience to the respective laws on a lower floor which they were, nevertheless that they both stood in need of the righteousness of God. 1 As Paul is strictly a preacher of the Gospel of salvation through messiah Jesus, at that place is no doubt he had to find an another(prenominal) style of presenting the Good News to factions in opposition to one another.His method of preaching in Romans catches the united attention of both the Jew and the Gentile Christian. Justification in the sight of God co mes by faith in Christ Jesus alone, by which we can too avoid the pettishness of God that is consequential to the ungodliness and unrighteousness of men. Certain cults, like the Jehovahs Witnesses seek gratification by including their works to consume salvation and exclusively adhere to particular scripture verses to defend their position.They twist the interpretation of James 218, 20, and 26 by ignoring Ephesians 28-9, which is contrary to the teaching of analogy of faith and does not agree with the biblical map. Works atomic number 18 only what we offer out of thanks for the sacrifice Christ make for us only they search for every excuse and alternative possible and refuse abandon their false doctrine, which is a matter of their own free choice. In actuality, at that place is no free choice because not accepting Christ Jesus as our personal savior accounts as a sin, in the eyes of God. (John 526-29)Justification and Faith DefinedSince we are speaking of Justification by Fa ith, this is where it is appropriate to throw in the expla race of the two account books, justification and faith.Let Us Define JustificationAccording to Verlyn D. Verbrugges New International Dictionary of New Testament Theology, the Greek word justification (dikaisis), defines a vindication or an acquittal (p. 147), a dismissal of criminal charges. We can best explain justification by encountering mortal having a traffic character for pep pill and that either he gets the infraction dismissed or he pays the fine. The get downr may appear in court to dispute the citation just if appoint guilty the punishment for these charges remain impending. He is no longer guilty if the charges are dropped and they allow for be forgotten. If the fine remains and is not salaried, penalty charges exit be added and compounded until the driver pays the full amount incurred, is arrested, or is jailed and serves time as payment or serves time and still pays for the infraction.At this point, his license to drive can be suspended or revoked. The driver is no longer considered criminal once the fine is paid but this is where sin and the traffic citation divide. We cannot pay for our sin, our infractions against heaven. Our depravity is a spiritual matter that cannot be handled by physical means. Only a divine spiritual source can bribe care of both our spiritual, physical needs simultaneously, and that comes through store sacrifice only. Christ Jesus, In whom we subscribe to redemption through his blood, the forgiveness of sins, according to the riches of his grace (Eph. 17)Definition of FaithNow faith (t), as defined by Verbrugge, offers another method of having that traffic ticket expunged. It denotes the trust that someone may place in other people or in the gods, credibility, and credit in business, guarantees, or something entrusted (p. 462). Again, in this case it is Christ Jesus, because he paid every debt of mans criminal activity. So here, we put our trust (faith) in Jesus to pay the penalty for our crime much like a father might pull out his credit card to pay for his childs driving infringement least the child ends up in jail for reoccurring and additional fees applied to that summons.What, or Who, is Gods RighteousnessIn Romans 117 we encounter the phrase the righteousness of God. This phrase does not necessarily refer to Gods uprightness, holiness, or purity, or His faithfulness in keeping His promises, nor the justice He entrust serve at the model but the means by which He provides salvation for humankind. Therefore, the righteousness of God refers to Christ Jesus for he obediently fulfilled all the prophecies of the Old Testament, which began in Genesis 315, and faithfully accomplished the Fathers promises.And I will put enmity amongst you and the woman, and between your offspring and hers he will crush your head, and you will strike his heel. NIV Our faith in Christ Jesus, as our personal savior, justifies us in the sight of the Father because we testify to the pure, holy, and righteous blood that he shed to give up us from sin, hell, the grave and eternal death. Here the righteousness of God and the revelation of the wrath of God compare to having a world-shattering relationship.The Apostle Paul is actually teaching us that without receiving Christ and becoming a son of God (John 112) we remain criminals to the heavenly government of God and the wrath of God, which is eternal separation from the Father becomes the reward (in this case, punishment) for our unrighteousness. We cannot save ourselves and anything we claim satisfactory enough to make us free from sin and afford us safe passage into heaven is far and wide from what God sees as righteous (Isaiah 646). Besides, if man could provide his own salvation, there would not consecrate been a need for Jesus to give his life at Calvary and his doing so would dupe been in vain. (Acts 412)Pauls Theological TeachingsIn Romans 623, Paul teaches, the w ages of sin is death but the gift of God is eternal life through Jesus Christ our Lord which means our salvation is a perfect salvation and could only be provided by God in the flesh (Emmanuel God with us). We are saved from the stain of Adams disobedience in the garden, the murderous character of our tainted blood, the captivity of the enemy of God (Satan) and from eternal death, which is a result of all thatencompasses our sinful nature.All of this describes the righteousness of God but Paul goes one-step further when he turns to the revelation of the wrath of God in 118-32. In verse 19 Paul explains how the cognition of right and wrong is revealed to man when he states, Because that which may be known of God is manifest in them for God hath shewed it unto them. The knowledge of right and wrong, good and evil, righteousness and shadow is made manifest within the heart of man even though the imagination of mans heart is evil from his youth (Genesis 821). The Spirit of God in man (that is the remnant spirit of God in man) plants this innate knowledge, of good and evil, and no matter how we cut it, this is proof that God created man, for this is His trademark, benchmark or ISBN.By the knowledge of good and evil in man, the homosexual knows his or her lifestyle is an abomination (Leviticus 1822 2013 Deuteronomy 225 1 Corinthians 69) to God as well as the reason out why the thief escapes being caught. (Exodus 2015 Leviticus 1911 Jeremiah 226) From this point, we can agnise how both the righteousness of God and the revelation of the wrath of God are related to one another. Jesus Christ is Gods righteousness and provides the only payment to expunge our criminality against heaven. God has created in man (revealed in man) the inborn knowledge of the difference between sin and righteousness.Paul Refutes Jewish IdeologyPaul was a Pharisee within Judaism and understood all the ins-and-outs of their doctrine, which became a plus for Christians of his day and has beco me a major advantage for us today because it leads to the defense of Christianity against Judaism, as well as, other belief systems. In Judaism, justification by faith was national pride and was a form of idolatry because they idolized the fact they were Jews. They further believed that the sect with the close to righteous form of living (by keeping the law), of all the Jewish communities (Scribes, Pharisees, Essenes, etc.), would enter into heaven. In this, they believed the gentile would not qualify for salvation, seeing the Jews were the only chosen nation of God and possessed the Laws of God. They, the Jews, did not extend the blessing to other nations and held them as cursed of God, the products of eternal damnation. 2However,Paul refutes this ideology in Romans 101-13, bringing into reason Since they did not know the righteousness of God and sought to establish their own, they did not submit to Gods righteousness. Christ is the culmination of the law so that there may be righ teousness for everyone who believes. (Romans 103-4) Paul repeats this same doctrine to the Galatians, using different terminology Is the law whence against the promises of God? God forbid for if there had been a law given which could have given life, verily righteousness should have been by the law. (Gal. 321) Reading deeper into these two statements, Paul is expressing that the attitude, of the Jews, was nothing more than legalistic discriminative against other nationalities and cultures but Paul corrects this in the second sentence of Romans 103-4, where he refers to the culmination.This culmination breaks down the barriers of selectivity and makes faith inclusive for everyone who believes. The use of the word culmination concludes that Christ has fulfilled every requirement needed to save humankind, which then makes everyone (Jew and Gentile, alike) with faith in Christ Jesus, an inclusive entity. Justification by Faith in Christ Jesus is the only way, the only truth, and the only life. And No man comes to the Father but by him (John 146) is what the Apostle Pauls argument is all to the highest degree. Paul leaves no doubt in the minds of Christians or the ungodly, unchurched peoples how salvation is attained. That it only comes through being justified through our faith in what Christ has done on the Cross of Calvary for all humankind.That he will return, looking to find a church without spot or wrinkle (Ephesians 527). But without faith it is impossible to please him for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. (Hebrews 116) We are rewarded the justification needed to become right in the sight of God. It is this writers opinion that Christ has already cleansed us of the spot, the sin we contagious from Adams disobedience when we accepted him as our personal savior but our wrinkles, our personal sins, still need ironing out. The final change will be ironed out on the day of rewards, the rapture because (as for now) we can only strive for the perfection but Christ will do the last-ditch perfecting.Gods Wrath in Pauls Concept of SalvationAccording to the Evangelical Dictionary of Theology by Baker House, there are six words to describe the emotions associated with Gods wrath. These terms, all of which express varied shades or degrees of wrath, anger, displeasure, or vexation, are the following anph (to be angry) zaaph and derivatives (to be wroth, displeased, sad) hemah (indignation, anger, wrath) kaas (to be angry, wrathful, indignant, vexed, grieved) ebrah (rage, wrath) qasaph (to be displeased, angry, wroth) saneh (to hate). In the New Testament, there are more than twenty references to the anger, wrath, or vengeance (orge) of God and a few references to indignation and displeasure (achthos). 3Although there may appear to be varying degrees of Gods wrath, I must go along with Pauls theology that If youve commit one sin, youve committed them all. Let us return to Romans 623, For the wages of sin is death All sin leads to death and eternal prison term. There is no leeway for what the blue world may deem, i.e., a little white lie a lie is a lie and holds no degree of sensitivity in Gods righteousness. Nevertheless, salvation is explained by Paul in Romans 518, Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life. That gift is Christ Jesus as the apostle previously proclaimed, For by grace are ye saved through faith and that not of yourselves it is the gift of God Not of works, lest any man should boast. (Ephesians 28, 9)A Door with dickens SidesDr. Elmer Towns, in his book Core Christianity, compares conversion to a ingress with two sides. Human activity is on one side of the door, while Gods activity is on the other side. When we convert to Christianity, we are pushing on the door to heaven and God, on the other side, regenerates us into new life. We are then born again and the world, God, sin, and ourselves appear to us in a different and opposing light of understanding. 4 If we are pushing on heavens door then we have accepted Jesus because he states, I am the door by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. In the case of theApostle Paul, however, I interpret it as God opened the door and dragged him inside. His encounter with Jesus Christ made a life changing impact that not only altered Pauls way of thinking and his mission but besides rearranged the course of human and church history.He, Paul, admittedly states this in Romans 11, Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God. He was definitely called and separated, made a prisoner (Ephesians 31 41) of Christ Jesus in a fashion that no other apostle had experienced. The reason I have used the verb had is because there were only thirteen apostles the th irteenth being Paul, replacing the rebellious Judas. By biblical standards, an apostle is a person who was a Jew, had seen Jesus face-to-face, planted churches, and had authority over the church, in various regions. There are people today, using the title apostle unjustifiably because they do not fit all the requirements but may have an apostolic anointing. Therefore, if they are given a title, perhaps it should be anointed one and not apostle.Paul on FaithPaul has written many epistles, containing verses, about faith. Now faith is the substance of things hoped for (Heb. 111) But without faith it is impossible to please him (Heb. 116). These are just a few examples, extraneous of the letter to the Romans, in which Paul speaks on justification. Is the law then against the promises of God? God forbid for if there had been a law given which could have given life, verily righteousness should have been by the law. (Gal. 321) This was also another argument against the Jews, concerning t heir belief in salvation by the law.ConclusionI praise God for giving us the Apostle Paul, for through him we have an in depth analysis of what justification by faith truly is, as long as we tie down to verifying scripture with scripture and not take it upon ourselves to explain these things out of selfishness and ignorance. As I have tried to prove, there is no contention between Pauls writings on faith and that of the Apostle James because James is not purporting that salvation comes by works. We must all come to the understanding that good deeds are what we do as a gesture of good will and appreciation for the blood sacrifice that Jesus Christ made to save us from sin, death, the grave and the eternal tortures of hell. The Apostle Paul also teaches, in 2 Timothy 43, that the time will come when they will not pull through sound doctrine but after their own lusts shall they heap to themselves teachers, having itching earsThe time is here and now because we find these false doctri nes just about over we turn. Paul charges us to, Preach the word be instant in season, out of season reprove, rebuke, exhort with all longsuffering and doctrine. (2 Timothy 42) We must also consider that, whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad give-and-take of good things (Romans 1013-15)Paul teaches, in this verse, that it is our obligation to correct those who have not received the true doctrine of Christ. This charge is an extension to the Great Commission. Just as well as there are those who have not the gospel, there are those that have not the true gospel. The apostle further warns, Whosoever transgresseth, and abideth not in the doctrin e of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed For he that biddeth him God speed is partaker of his evil deeds. (2 John 19-11)

How does the inclusion of the witches in Macbeth heighten the dramatic impact of the play? Essay

Macbeth is a play written by the renowned dramatist William Shakespeare in the early 17th century. Originally produced for the King of Denmark, the play explores themes such as ambition and betrayal through the actions of the main protagonist Macbeth. The plays other significant figures include three witches whose practice of sorcery attracted a lot of controversy towards the play. At the time, their inclusion heightened the prominent meeting on the earreach primarily because of the publics view of witches. Also referred to as the weird sisters, they form a fundamental element of the play because it is their input that shapes the play into action.During this stay of time, the mainstream population of Europe was Christian and superstitious, therefore judgment in witchcraft was at its peak and so-called witches were persecuted. Supposedly, witches (along with Satan) were part of a collective of evil and were fiendish for a lot of wrongdoing in society. For instance, political dis sidents who opposed the King were thought to be under the influence of black magic. This was because there was commonly held imagine that the King had the divine right to rule thus anyone challenging the King was basically challenging God (which was considered blasphemy and punishable by wipeout). The inclusion of the witches and bar of media cov durationge they received along with the publics superstition helped to heighten the striking impact of Macbeth on a Shakespearean audience.Today, however, due to the secularisation of society, religious morals are diminishing and witchcraft is seen as nothing more than simple entertainment this is certainly not how Shakespeare intended it to be. Furthermore, television programmes such as W.I.T.C.H. and books such as the Harry Potter series are depicting witches in a much more positive light. On the other hand, a small number of possible offshoots of witchcraft such as Wicca and Freemasonry are still being practiced despite it being pun ishable by death in some extremely religious cultures. In this day and age, the general view about witches lessens the dramatic impact significantly because it is seen as a funniness routine therefore Macbeth doesnt strike fear into the hearts of the audience like its original purpose.In Act 1 Scene 1, as shown in the stage directions the witches are the first performers when they enter an open place with thunder and lightning. By being the first performers on stage, they intensify the dramatic impact because the audience focuses their attention towards them. Also, Shakespeare specifically chose the weather in this scene to be threatening, to reflect the prejudicious view of witches at the time and to elevate the dramatic impact by making them see more powerful (witches were associated with the ability to manipulate the weather). The technique of using elements of nature to express mood is known as pathetic fallacy.In this scene, the first impression that the audience are given of the witches is that they are unattractive. For instance, the quotes your beards and skinny lips suggests that the witches are ugly and depict them as being stirred due to having masculine characteristics. Shakespeare has done this to add to the negative interpretation of witches, which in turn heightens the dramatic impact (because the realistic appearance of the witches would frighten the audience). He to a fault uses other characters to suck up the appearance of the witches and therefore raise the dramatic impact on the audience. For instance, Banquo describe the witches as being creatures that look not like th inhabitants o th earth. He is suggesting that they do not resemble other humans and that they are abnormal perhaps beings from another world.Shakespeare uses dialogue between the witches to heighten the dramatic impact on the audience. For example, in Act 1 Scene 3, one of the witches says to the others Ill drain him dry as hay, sleep shall neither night nor day. This l ine heightens the dramatic impact because it portrays witches as evil because of the reference to torturing someone by depriving him of water. Also the words hay and day rhyme, during the Shakespearean era this was related to the spells chanted by witches, therefore the audience would have instantaneously assumed that the lines were malicious thus increasing the dramatic impact.The lines spoken by the witches also include a rhythm. For example in Act 1 Scene 3, the three witches start their lines with all speak to all hail all hail, this promotes the idea that the witches have the same thoughts and gives the impression that they are insane because they speak in a different pattern to the other characters. The witches also speak in riddles to scare and confuse the audience, for example, the line when the battles lost and won may be referring to Macbeth or it could be talking about the struggle for the throne of Scotland. This intensifies the dramatic impact because the audience are left unsure and given the impression that the three witches know something that they dont. Once again, the witches are depicted as being unnatural because of their ability to prophesise the future.Imagery is used cleverly in many ways by Shakespeare to show the witches in a negative light and add to the dramatic impact. For example, in Act 4 Scene 1, the 1st witch says round and round the cauldron go, in the poisoned entrails throw. This quote emphasizes the popular belief (at the time) that witches chant around their cauldrons which consisted of nauseating ingredients such as rats (creates the image that witches are sick). Also, the witches simultaneously say double, double toil and trouble, fire burn and cauldron gurgle, this makes the spell resemble a song more and consequently it increases the dramatic impact.To conclude, the inclusion of the witches in the play undeniably helps to heighten the dramatic impact on a Shakespearean audience. This is mainly because of his successfu l methods, for example when using pathetic fallacy. Today, however, his masterpiece has not been as popular and effective at creating a negative image of witches because of the enormous change in the publics view of witches.

Great Expectation Essay

groovy Expectations is a novel by Charles dickens. It was first published in serial form in the progeny All the Year Round1 from 1 December 1860 to August 1861. It has been adapted for stage and screen over 250 times. 2 extensive Expectations is written in the style of bildungsroman, which follows the story of a man or woman in their quest for maturity, usu whollyy starting from childhood and ending in the main characters eventual adulthood. Great Expectations is the story of the orphan trounce, writing ab place his life and attempting to start out a gentleman along the way.The novel can also be considered semi-autobiographical of Dickens, like much of his work, drawing on his experiences of life and people. The main plot of Great Expectations takes place between Christmas Eve 1812, when the protagonist is ab tabu seven years mature (and which happens to be the year of Dickens birth), and the winter of 1840. 3 On Christmas Eve of 1812, situation,a boy aged 7, encounters an fly doom in the village churchyard while visiting his have and fathers graves. The convict sc bes Pip into stealing food for him and a file to grind away his leg shackles.He threatens Pip not to range anyone and do as he says or his friend will cut out Pips heart. Pip returns home, where he lives with Mrs. Joe, his older infant, and her husband Joe Gargery. His sister is very cruel and beats him and Joe regularly, while Joe is much more than kind to Pip. Early the next morning, Pip steals food and racket from the Gargery pantry (including a pie for their Christmas feast) and sneaks out to the graveyard. It is the first time in Pips life hes felt truly guilty.This is an important event in the book because the convict will never forget the kindness (albeit forced) that Pip showed to him. The convict, however, waits many years to fully show his gratitude. During Christmas dinner with the minister, Mr. Wopsle, Mr. and Mrs. Hubble, and Uncle Pumblechook, Pip and Mrs. Joes moderatel y wealthy uncle, no one notices the absent food or brandy until Uncle Pumblechook drinks some brandy and spits it out. Pip realizes that he filled the brandy jug not with water, but with tar water.Pip sits at the carry over being told how lucky he is by all the relatives and holds on to the dining table leg for dear life, scared that someone will notice the missing pie. When Mrs. Joe gets up and goes to the kitchen for the pie, Pip bolts to the door. However, his way is blocked by police officers. They ask Joe to repair their handcuffs and invite Joe, Pip and Mr. Wopsle to come with them to hunt for some escaped prison houseers from the local jail. As they hunt through the marshes outside the village, they accost the two convicts while engaged in a fight. bingle of them is the convict helped by Pip however, when questioned about where he got the food and file, he claims he stole the items himself in order to shield Pip. The police take the two to the Hulk, a giant prison ship, and Pip is carried home by Joe, where they finish Christmas dinner. A while after Pips encounter with the convict, Pips life returns to normal. He goes to school, run by Mr. Wopsles great-aunt, and becomes friends with Biddy, an orphan who was adopted by the Wopsles. He still feels guilty for the theft.Pips Uncle Pumblechook gets Pip invited to the house of a rich old woman named Miss Havisham, who lives in the village in Satis House. Miss Havisham is a spinster who wears an old wedding dress with one shoe on and has all the house clocks stopped at 20 minutes to nine. She hasnt seen sunlight in years and claims to have a broken heart and practiced wants to see Pip play cards with Estella, a young girl she has adopted. After this first meeting, Pip frequently visits Miss Havisham and Estella, for whom he harbours a touch perception of obsessive attraction.He begins to tenaciously learn everything he can from Biddy in school, in an effort to impress Estella who called him a common labo uring boy. One day, when Pip goes to the town pub to pick up Joe, they are approached by a messenger sent by Pips convict. He mixes his drink with the stolen file and gives Pip two pounds before leaving. Pip visits Miss Havisham on her birthday where she shows him her wedding cake, which is being eaten by mice, and where she will be laid out when she is dead, a death she looks forward to. He also meets the Pockets.Pip works with Joe for a few years in the forge, doing work that he hates. In an correspondence with Joe, he visits Miss Havisham only on his birthday, when he receives a half-holiday. He and Joe work with a journeyman named Orlick. When he returns home, he discovers that Mrs. Joe had been attacked. She becomes a horribly brain-damaged invalid. Pip feels guilty again when the police believe escaped criminals attacked Mrs. Joe. The detectives from London are inexperienced and do not discover anything. Mrs. Joe spends her days calling for Orlick and draws a neat T on a sla te.Biddy thinks that the T represents a hammer and that Orlick is the attacker. When Orlick arrives, Mrs. Joe tries to please him and shows him the slate. Biddy moves in with the Gargerys and Pip confides in her about his feelings for Estella. When Pip and Joe are listening to Mr. Wopsle read a murder trial from a newspaper, a London lawyer, Jaggers, approaches Pip, revealing very startling news Pip has inherited a large sum of money from an anonymous benefactor. The conditions of the receipt of said money require him to leave for London immediately, buy some clothes and become a gentleman.Pip behaves badly in society (mostly over jealousy of Estella) and squanders his allowance, running into debt. He is rescued on his 21st birthday, when he is notified by Jaggars that he is awarded viosterol pounds and an increased steady allowance, until such a time as his benefactor will appear. Pip originally believes Miss Havisham is his benefactress (and so the reader is led to believe, as we ll) for several years as he begins to learn to be a gentleman, helped by the now grown Herbert Pocket, who is assigned as his companion. During this time, Mrs.Joe dies. However, in one of Dickens patented plot twists, Pips benefactor turns out to be instead Magwitch, the convict whom Pip helped, who had been transported to New South Wales, where he had eventually prospered and become wealthy. Magwitch left all his money to Pip in gratitude for that kindness and also because Pip reminded him of his own child, whom he thinks is dead. The revelation of his true benefactor crushes Pip. Hes ashamed of Magwitchs criminal past, however, Magwitch now expects to spend the rest of his life living with Pip.Pip, very reluctantly, lets Magwitch stay with him. There is a warrant out for Magwitchs arrest in England and hell be hanged if hes caught. Eventually, because Magwitch is on the run from the law, a plan is hatched by Herbert and Pip which involves fleeing the country by boat. During these events, it is revealed to Pip that Estella is the daughter of Jaggers housemaid, Molly, whom he defended in a murder charge and who gave up her daughter to be adopted by another of his clients, Miss Havisham, in return for his service in allowing her to be acquitted of the charge.Pip later realizes Magwitch is Estellas father. Pip has an encounter with Orlick, who admits he was the one who attacked Pips sister. Meanwhile, Estella has unite Bentley Drummle, a marriage that will be an unhappy one. Before Pip flees with Magwitch, he makes one pull round visit to Miss Havisham. Miss Havisham realizes that she created a addict out of Estella, who broke Pips heart, and asks him for forgiveness. Pip confronts Miss Havisham with Estellas history and present circumstance in an unhappy marriage, blaming Miss Havisham for teaching Estella to be cold and unloving.In the heat of the confrontation, Miss Havisham stands too close to the fire and ignites her dress. Pip heroically saves her, but she later dies from her burn injuries. Pip, Herbert and another friend, Startop, make a gallant attempt to help Magwitch escape, but instead he is captured and sent to jail. Pip is devoted to Magwitch by now and recognizes in him a good and statuesque man. Pip tries to have Magwitch released but Magwitch dies shortly before his execution. Under English law Magwitchs wealth forfeits to the Crown, thus extinguishing Pips Great Expectations.After an extended period of sickness during which he is looked after by Joe, he returns to good health and returns home to ask Biddy for forgiveness and for her love. However, when he arrives, he finds that it is Biddy and Joes wedding day. Thankful for not mentioning his interest in Biddy to Joe while he was sick, Pip congratulates the happy couple. Afterwards, Pip goes into line of merchandise overseas with Herbert. After eleven relatively successful years abroad, Pip goes back to visit Joe and the rest of his family out in the marshes.Finally, Pip makes one last visit to the ruins of Miss Havishams house, where he finds Estella wandering. Her marriage is over, and she seems to have children and wants Pip to accept her as a friend. In the book Dickens says There was no shadow of them parting which is led the public to believe that Estella and Pip ended up together. After over 50 chapters of Pip longing for her, they ended up together in the end of the book is the basic logical explanation for why people believe the book was ended as them being more than friends

Output Research on Indigenous People’s Group

All Aeta communities wee-wee adopted the way of life of their Austr sensationsian neighbors, which hit abouttimes diverged over time to become different languages. These embroil, in order of number of speakers, Mag-indi, Mag-antsi, Abellen, Ambala, and Mariveleno. II. custom/ TRADITIONS apparitional Beliefs and Practices ?There atomic number 18 divergent views on the dominant character of the Aeta religion. Those who count they be mo nonheistic re founder that discordant Aeta tribes confide in a absolute being who rule over lesser hard liquor or deities.The Ma gentlemans gentlemanua accept in the supreme Magbabaya part the Pinatubo Aeta worships Apo Namalyari. According to anthropologist E. Arsenio Manuel, the Agta believe in a supreme being named Gutugutumakkan. Manuel notes separate lesser deities of the Agta Kedes, the god of hunting Pawi, the god of the forest and Sedsed, the god of the sea. There argon four manifestations of the gr sw al one and only(a)ow up cr eator who rules the universe Tigbalog is the source of life and action Lueve takes c be of production and growth Amas moves heap to pity, love, unity, and peace of heart while Binangewan is responsible for c settlee, sickness, and final.These spirit up inhabit the balete shoetree. espousal ?After the bride and the trail encounter fed each an opposite(prenominal) with a handful of strain supposedly blessed by god, a mabalian or a priest conducting the religious rite would gently knock the couples heads to perfect the marital vow. book binding ?The tralatitious garment of the Aeta is very simple. Cloth wrap near beats be bony by the wo hands when young. Elder women rupture scramble cloth, and the elder men loincloths. The old women of the Agta survive a bark cloth strip which passes between the legs, and is attached to a string around the waist.Today nearly Aeta who redeem been in contact with lowlanders have adopted the T-shirts, boxershorts and rubber sand als common landly subroutined by the latter. Music ?The Aeta have a euphonyal heritage incorporateing of various types of agung ensembles ensembles be of large hanging, susp exterminateed or held, bossed/knobbed gongs which act as dr wholeness without whatsoever attendant singing instrument. Livelihood/ Handicraft ?The most common form of Aeta visual art is the etching form in their daily tools and implements. This is done on the outer surfaces of various put forwardhold containers/utensils and ornaments.Bamboo combs argon decorated with sculptured angular patterns. Geometric designs ar etched on arrow shafts. They atomic number 18 in addition skillful in weaving and plaiting. For example, the Mamanua, like new(prenominal) Aeta groups, set about excellent nego or winnowing baskets, duyan or rattan hammocks, and other household containers. III. GEOGRAPHY/ TERRAIN ?Aetas atomic number 18 found in Zambales, Tarlac, Pampanga, Angeles, O longapo, Panay, Bataan and Nuev a Ecija. But because of the Mount Pinatubo eruption, some of them move to relocation cranial orbits in Pampanga and Tarlac. 2. THE BLAANS I. horti socialization The basic culture is dry cultivation of a broad twine of regimen plants including rice, supplemented by food gathering and hunting. Culture change is in an advanced stage. The Blaan language is classified in a group that includes the Tiruray and Tboli, which argon distinct from the central Philippine group. The alike(p) pattern of scattered settlements exists among the group although the houses generally remain at bottom sight of each other attached swidden fields. Rice, corn, and millet argon planted. Corn is gradually supplanting rice as the staple. Gardens are planted to sugar buttockse, bananas, and rootcrops.Each sameity is organized under a local datu who has autonomous authority over an theater of operations depending on his face-to-face influence. The position is supposedly hereditary and sticks a rule of the firstborn assuming the position. The lebe is the Blaan equivalent of the Bagobo magani. II. CUSTOMS/ TRADITIONS acres ?Blaans adheres to sedentary form of agriculture and engage in other economic endeavors for their subsistence and development. Although many have adapted the directions of the modern Filipino and have been integrated into the main body politic, they still believe and practice their indigenous rituals and customs.Blaans observe certain rituals in their planting cycle. In these rituals, they work up oblations to their deities requesting for signs to know where to ruff make a clearing for a particular planting season. One of this is the mabah or offering to the deities requesting omens that would garter them choose the fields for planting. Blaans practice swidden farming as the main agricultural method. They grow rice, corn, sugarcane, banana, papaya, and other rootcrops. around of their crops are used as barter commodities in commute for tools and other utensils that they need. coupling ?Parents arrange the join of the children.They are the ones who decide for their future partners. Children are suppressed of their unspoilt to refuse. The Blaan practice giving of birdcallgod or bride legal injury wherein the bride price wherein brides family especially the father and close raltives demand valuable things and animals such as agong, carabao, horse from the grooms family. The get hitched with is officiated by a Fulong with the presence of the elders in the community. For them, wedding ceremony ceremony ceremony is the merriest celebration which commonly lasts for four days. The people in the community enjoy the saf kain, aparty prepared by the grooms family at the brides married woman.A muli agno (welcome party) is overly being held by the groom for his wife. The men especially the Bong Fulong and the Dad Tua are polygamous, men are allowed to have many wives for as they are capable to give sunggod (dowry) and can feed his family/ies. Having many wives is a symbol of power and influence. To be a Bong Fulongs wife who is able to give birth to many sons symbolizes prestige and high status. Burial ?The Blaan does not use chemicals to preserve their dead instead the dead body is draped with tadtad or broken bamboo indeed tied with u manner (rattan) and hang in the tree.It should be done within 24 hours from the time the psyche dies. They believe that hanging the stiff in a tree is a form of respect to the dead person because if it is buried under prime, the earthworms and other soil organisms ordain feed on the flesh of the person while if it hanged the cadaver will decompose in a born(p) way. Music ?The Blaan use musical instruments extensively with their rituals and leaps. The instruments run the full range of idiophones (percussions), zithers (bamboo tubes with strings), chordophones (wooden lutes), and aerophones (flutes and reeds). Dressing ?The people of these tribes wear chromaful embroide red native costumes and astragalus accessories. The women of these tribes, particularly, wear heavy brass belts with brass tassels ending in tiny brass bells that herald their approach change surface when they are a long way off. Livelihood/ Handicraft ?They are famous for their brass works, beadwork and tnalak weave. III. GEOGRAPHY/ TERRAIN ?The Blaans is one of the indigenous peoples of southeastwardern Mindanao in The Philippines. Their name could have derived from bla meaning foe and the suffix an meaning people.Other terms used to refer to this group are Blaan, Bira-an, Baraan, Vilanes, and Bilanes. The Blaan, are neighbors of the Tboli, and live in in Lake Sebu and Tboli municipalities of South Cotabato, Sarangani, the southeastern part of Davao and around Buluan Lake in North Cotabato. 3. THE TBOLIS I. elaboration ?Only a few Tboli are Christian or Islamite. More than 95 percent of The Tboli people still has their animistic religion. They were hardly influenced by the spr ead of the Islam on the island. The Spaniards too, didnt succeed to accommodate the Tboli during the Spanish colonial period.Main reason was that the Tboli withdrew to the hinterlands in the alpines. ?The Tboli still believe in spirits who live on several places in the natural environment. II. CUSTOMS/ TRADITIONS Farming ?In the past the Tboli practiced the primitive way of agriculture slash and radiate. Slash and burn means that the people will clear a part of the forest by cutting the big trees and burning the lower berth and smaller trees and bushes, afterwards which they use the cleared plots as arable land for some years without any fertilization.Rice, cassava and yams were the most strategic agricultural products. Next to that, the people went hunting or fishing for additional food. For years slash and burn is no longer possible. The forests are gone by intensive economic activities as foresting. At present The Tboli live in the mountains. Agriculture is the just now so urce of income. any(prenominal) foreigners, in cooperation with the aid organization electric cord Aid, succeeded in developing some hectares of arable land in the last few years. Nevertheless, the Tboli live in poor circumstances a struggle for live. Courtship Blit Blaan is a courtship dance of the Blaan people of Davao del tire in which the dancers mimic the behavior of forest birds in the disheveling season. Two priapic dancers that represent richly-plumed male birds eye three females. The females try to hide from the males, burying their heads under their wings, which are represented by their malongs. Still, the war-ridden males pursue them. Marriage ?Sla-i (marriage arrangements) are con facial expressionred lousy without tnalak during the exchange of kemu (traditional properties) such as heirlooms, gongs, horses, work animals, ancient s voice communication and other tribal artifacts. Burial Just like the other indigenous peoples in the country, the Tbolis of South Cotabat o in Southern Mindanao has interesting burial rituals. Grieving st humanistic discipline when the tau mo lungon ( put maker) or an elder who has been summoned to ascertain the death gives a wrenching cry. Upon hearing the cry, the family members start weeping. If the dead is a child, he or she is simply wrapped in a blanket (nga pathetican-kumo) or a snarl up (igam) and then(prenominal) suspended on a big tree. However, if the dead is an older child or an adult, he or she is wrapped and then hardened in a lungon ( position) unitedly with his or her important belongings.The finances of the dead play a springy role in the type of burial as well as the space of wake tending(p) him or her as these must be exhausted before he or she is buried. Hence, the wake could last for a week up to five months. Before the coffin is sealed, the relatives of the dead stroke the corpse as a last farewell. Then the coffin is closed and tied firmly with a darnay. It is at this topographic poin t that the weeping and grieving come to a halt. The Tbolis bury their dead at night. Before the coffin is brought out of the house, the tau mo lungon breaks a bamboo water container called kobong.As the container breaks, the people let off a shout. The coffin is then brought around the house, and then carried out into the burial site. Only the men are allowed to accompany the cortege. At the site, the coffin is placed in a small house-like structure fitted into the pit. After the coffin is settled on the grave, the people sit down for a repast, leaving some of it on the grave. After the meal, the tau mo lungon breaks an earthen jar, after which the people start leaving the site in a single file, pursuance the order in which they had come, kuloy or plumelike flowers of talahib on their head.Reaching the house, they jump over two Tboli knives (Kafilan or Tok) stuck on the ground forming an X. Then they bathe in a nearby river. Otherwise, the bereaved family put their left foot on a s tone at the stair landing, and then walks to a tray of food from which they scoop a little, eat it, and then exit through the backdoor. Finally, the house of the dead is either burned or abandoned as they build a new one. Music ?The Tboli have a musical heritage consisting of various types of agung ensembles ensembles composed of large hanging, suspended or held, bossed/knobbed gongs which act as drone without any accompanying melodic instrument.Tboli have a variety of musical instruments including a drum, the agong, the kulintang, bamboo zither, flute, the hegalong, a long, slender and spindle-shaped two stringed guitar. They have also a variety of dances, which are mostly expressive imitations of their immediate environment. Dressing ?The Tboli women are know for their body ornaments. During ordinary days, the women can be seen wearing several sets of form necklaces, brass or beaded dangling earings, and a wooden comb decorated with round pieces of mirror and trimmed with beads and fibers or horses hair.The men nowadays wear their traditional dresses do of tnalak only during special occasions. Both the men and women wear brass rings in sets of five for each finger. Livelihood/ Handicraft ?Tnalak is an exotic stuff do through a centuries-old process of tie-dye weaving by the Tboli women. It is do into bags of different sizes, attache case, wall decors, blankets, jackets, purse, clothing, cigarette case, belts, portfolio and others. III. GEOGRAPHY/ TERRAIN The Tboli is of proto-Malayan stock and is found in the mountain ranges of South Cotabato and Sultan Kudarat Provinces. 4. THE HIGAONON I. CULTURE ?The whimsy in the power of the spirits of ancestors and in the influence of much than one god is strongly rooted in the hearts and minds of many Higaonon. Most Higaonon still have a strong belief in the existence of gods and spirits. The velocity god is Magbabaya, the creator of all aspects of life. There are several lower gods. Each lower god has conv ention over a specific part of the natural environment.There is a lower god (Igbabasok) who has dominion over the farms, a lower god (Pamahandi) who has dominion over treasures and properties, a lower god (Bulalakaw) who has dominion over the waters and fishes and on that point is a lower god (Panalagbugta) who has dominion over lands. The (ancestor) spirits have control on all aspects of the daily life of the people. This belief, called animism, influences the Higaunon people deeply. They believe that all problems like illnesses, bad harvests and flush the death, are due to their failure to satisfy the spirits.The Higaonon believe that they have to please the spirits. Only if the Higaonon succeed during their life to fulfill all the wishes of the spirits, they will not die and a path will be shown to go from this world into the eternal world where the creator gods live. One way to satisfy the spirits is having rituals with sacrifices. Pigs and chickens are the most common sacrifi ces. Without the sacrifices or when there not comme il faut sacrifices, there will be problems with their subsistence, crops will fail and illnesses will not be cured and people will die.If somebody gets ill, an all knowing shaman is asked advice what to do. The shaman is a person in the village who has the big businessman to tell which spirit caused the sickness and what should be done to pacify the spirit II. CUSTOMS/ TRADITIONS Farming ?The Higaonon is one of the mountain tribes in the Philippines. Most Higaunon still have a rather traditional way of living. Farming is the most important economic activity. Courtship ?Prior to the wedding, the boy must live in the girls house for about a year to prove his worth and where he is scrutinized by the parents of the girl. Marriage ?Marriage in Higaonon society is arranged mainly by the parents of the boy and girl. The arrangement is a long and tedious process. The wedding ceremony is elaborate and expensive. Feasting lasts for several days at the re facial expressionnce of the bride and groom. The marriage of a datu is even more elaborate. Livelihood/ Handicraft ?The main economic activity is slash and burn cultivation of upland rice and corn. The agricultural cycle starts during March and April when the Higaonon devote themselves to clearing and planting. They also engage in food gathering.Their livelihood is supplemented by logging timbers like apitong, lauan, yakal, kamagong and narra. The timber is cut by hand and the logs are hauled victimization carabaos as draft animals to bring the logs down to the Agusan river. The hunting of banog, bats, snakes, field rat, monkey and different kinds of birds is prevalent. Fishing is also one of the major activities. Occasionally, poisons are used in streams. Spear guns are also employed. III. GEOGRAPHY/ TERRAIN The Higaonon are an indigenous tribe found in the northern regions of the island of Mindanao in The Philippines.With a population estimated at 350, 000, they ar e distri notwithstandinged over five provinces Agusan del Norte, Agusan del Sur, Misamis Oriental, Lanao del Norte and Bukidnon. 5. THE IFUGAOS I. CULTURE ?In the past the Ifugao were feared head-hunters, just as other tribes in the mountainous regions of northern Luzon. The war-dance (the bangibang) is one of the cultural remnants of the time of tribal conflict. Their ancestors constructed the fascinating rice terraces with the perfect functional irrigation systems. These mountain tribes still distinguish themselves by their specific cultural expression and their skills.II. CUSTOMS/ TRADITIONS Farming ?Ifugao culture revolves around the rice, which is considered a prestige crop. There is an elaborate and complex array of rice culture feasts inextricably linked with taboos and intricate agricultural rites, from rice cultivation to rice consumption. Harvest season calls for grandiose goodwill feasts, while the concluding harvest rites tungo or tungul (the day of rest) entail a str ict taboo of any agricultural work. Partaking of the rice beer (bayah), rice cakes, and betel nut is an indelible practice during the festivities and ritual activities. Practice ?Batok or tattooing is practiced by Ifugao men in some districts. In other districts the tradition has disappeared, and in general, men tattoo almost all the parts of their body except the back and the feet. Tattooing of the chest, shoulders, arms is common less common are tattoos on the face, exclusivelytocks and legs. Younger men tattoo only their necks and upper chest. The more common tattoo designs used by the Ifugao men are tinagu (man) kinahu (dog) ginawang (eagle) ginayaman (centipede) kinilat (lightning) pongo (bracelet). Marriage monogamy is the norm, only the wealthy sometimes practice polygamy. The incest prohibition extends to first cousins more distant cousins snow-cladthorn be married only on payment of livestock penalties. Ifugao courtship takes place in the girls houses ( agamang ). Befo re a wedding, temporary trial marriages sometimes occur. Wealthy parents arrange marriages through intermediaries, and they make decisions concerning their childrens use and inheritance of seat. Families exchange gifts and maintain close relations following marriage. Divorce may occur by mutual consent, or with the payment of damages if contested.Grounds for divorce include bad omens, childlessness, cruelty, desertion, and change of affections. There is a vast unlikeness in property allocation if the couple has children. Childless partners each take whatever they brought individually into the marriage through inheritance and then divide commonly acquired joint property equally if there are children, all property goes to the children. A widow or widower may marry again only after making a payment to the deceased spouses family the payment is reduced if the arcminute spouse is of that analogous family.Postmarital residence is typically close to the largest rice field acquired by either partner, but newlyweds may initially spend some time with the parents of either the groom or the bride. Both sexes may inherit property and debts from both parents, although the firstborn receives the greatest share. An illegitimate child has the right to receive support from his or her natural fathers family but no right to inherit from his estate. Burial ?Their funerals are not only a sad event because of the lost of the person. There is also a celebration during days because of they believe of a best(p) life after death.Six years after the body is buried, the bones are dug up, after which a second celebration will take place. This is one time repeated after another sextuplet years. Music ?Generally Ifugao songs can be classified into ritual songs and non-ritual songs. Ritual songs are sung in sacred occasions some songs require responses while others are extemporaneous. A ritual song is the alim. Non-ritual songs include the hudhud, the liwliwa, and the salidumnay. The liwliwa, used to express love, protest and other face-to-face emotions, is sung in debate form by groups of men and women and their leaders.The salidumnay, which can express ideas or emotions, is usually sung antiphonally by groups of men and women. saltation ?Dancing has always been part of the Ifugao life, taking center stage during rituals, religious activities, and special occasions. The dance steps follow a slow shuffle with slow turns and twists of the left hand and a fast up-and-down driving of the right hand. While kneeling in front of the dancers, the gong players hold the gangsa on top of their thighs with the convex side held up. They beat the gongs with their hands, the right hand giving the downward stroke, the left hand serving to dampen the sound.Speeches are made in between these dances, with the resounding whoooo-o-eee serving to silence those present so that the speech may be delivered. Dressing ?Men wear their hair short all around the head but the middle part is allowed to grow long, thus giving impression that they wear a cap of hair. Some wear a turban. Ifugao men carry butong (hip bags), the larger kind is called the pinuhha the smaller kind the ambayong. The pinuhha bags are made of albumen threads, the ambayong of double block thread. The men usually put their betel nut leaves and lime container, kottiwong (small crescent-shaped nife), wooden spoon, amulets, and other things here. Necklaces worn by Ifugao males are usually a string of 2 to 8 pieces of gold, silver, or copper in a C-shape and worn tight at the base of the neck. Pang-o of amber beads, which hang much lower than the other necklaces, are sometimes added. In some places, men wear a tight necklace or trapezoidal shells. Many Ifugao men also wear leglets made of Copper cable wound spirally in 20 to 40 coils, gradually increasing in width from to a higher place downward. Some wear armlets made of tusks of wild boar.A belt called ginuttu, made of round white shells unpl oughed together by a string of rattan dyed red, is worn at the waist from the right side of the upper part of the left thigh, and then allowed to hang loose at the left side. ?Ifugao women, on the other hand, wear the tapis, a wraparound skirt called the ampuyou or tolge. The ordinary tapis consists of a blue cloth with peg white horizontal grade insignia and two broken line of red triangles, and is worn just above the knee (Vanoverbergh 1929209). Ifugao girls begin to wear the tapis by the time they are five or sixer years old. There are five kinds of Ifugao skirts.The inggalgalletget is worn just above the knee. It is full of narrow stripes and is made of two pieces of cloth get together together. This skirt is working in the rice paddies, but is not in fashion at present. The intinlu is a typical Ifugao skirt made of three pieces of cloth. The pieces are joined together with a takdog and other stitches, a black thread alternating with white. The indinwa skirt is also typica lly Ifugao although less frequently woven. It is shorter than the intinlu but longer than the working skirt. The gamit skirt is made of two equal pieces of cloth joined together by takdang stitch.Red and white threads alternate with white and discolour (takdog stitch) its edges that fray are hemmed and have a bambulud. Gamit skirts are characterized by elaborate border designs which vary according to the type and the color of alternating threads woven into the textile. Some Ifugao women allow their hair to hang loose at the back, but some fold their hair up and use a string of beads called atake or inipul these they atomic number 82 several times around the head to keep the hair in place. The atake is made of small white beads while the inipul is of large beads of light colored agate.Sometimes these beads are worn around the neck. The women put their belongings in the folds of their tapis in front or in a bulge made of cloth similar to that used by men, except that it has no ring s and is thus carried in the hands or pace din the folds of the tapis. Women also tattoo their arms up to the shoulder vane, with designs similar to men. Earring and pendants used by men are also worn by the women. The necklaces hang lower than those of the men, sometimes reaching the navel. Copper bracelets are also used by the women. Livelihood/ Handicraft They have skills in making bowls baskets, weapons and clothing. The Ifugao still practice the same skills as in the past Woodcarving and weaving clothes. They ascertained the tourists as a welcome client for their products in a time that the youngest Ifugao prefer horse opera clothes. ?The Ifugao produce baskets to serve the needs of the household, and many other purposes. They have baskets for winnowing, storing, catching pests and domesticating animals, storing grains and cooked food, keeping household utensils, clothes, and personal belongings, and for rituals and religious ceremonies.Carrying baskets have been so designed a s to leave a persons hands broad to carry other loads. III. GEOGRAPHY/ TERRAIN ?The Ifugao inhabit the most rugged and mountainous part of the country, high in the Central Cordillera in northern Luzon, with peaks rising from 1,000-1,500 m. , and drained by the waters of the Magat River, a tributary of Cagayan River. The area covers about 1942. 5 sq. km. of the territory. Their neighbors to the north are the Bontoc to the west Kankanay and Ibaloy to the east the Gaddang and to the south the Ikalahan and Iwak.There are 10 municipalities in the province Banaue, Hungduan, Kiangan, Lagawe, Lamut, Mayoyao, Potia, Hingyan and Tinoc. There are 154 barangay, with Lagawe as the town center of the province. 6. THE IBANAG I. CULTURE ?Their language is also named Ibanag, which also serves as the lingua franca of other neighboring ethnic groups such as the Gaddang, Yogad, and a few Aeta. This is speak by about 500,000 peoples in Isabela and Cagayan, especially in Tuguegarao, Solana, Cabagan, an d Ilagan. However, most of the Ibanags can also speak Ilocano, one of Northern Luzons dialects.II. CUSTOMS/ TRADITIONS Farming ?The Ibanags are lowland farmers that used to inhabit the area along the Cagayan slide but migrated further inland. They conducted trade with neighboring areas using distinctive seacrafts, and their commercial interests made their language the strong suit of commerce throughout the region before the influx of Ilokano migrants. They are also excellent blacksmiths and continue to make good bolos. . Are agricultural, and they engage in fishing and farming. Marriage ?Marriage customs, to great degree, have been made simple.Expenses are now borne by both parties unlike before when the grooms parents shouldered all wedding expenses. Preparations may not be very lavish but the umune-ca presents and maginterga, are still parts of marriage customs, excessively the gala is, sine qua non especially in rural wedding. III. GEOGRAPHY/ TERRAIN ?The Ibanag are pure on th e Provinces of Cagayan, Nueva Vizcaya, Isabela. The Ibanag are among the minority of Filipino people that live along the banks of the Cagayan River. They are the most assimilable and adaptable among groups of the Filipino people.On Cagayan, Ibanag are more found in Tuguegarao, Abulug, Pamplona, Camalaniugan, Lal-lo, Amulong, Iguig, Penablanca and Aparri towns. 7. THE MANOBO I. CULTURE ?An occupation that figures as entertainment for the Manobo is bee hunting, the procedure for which the stern of the comic bee-hunting dance. Bees appear during the season when the tress start to bloom. The hunter waits for them along the creek banks and trails them to their hive. If he catches a bee, he ties a fluff of cotton to it and then releases it. When the bee reaches the hive, the other bees raise such a abuzz noise, that a hunter is led to the location of their hive.He builds a fire to smoke out the bees and then climbs the tree to get the empty bee hive. However, the hunter faces hazards, su ch as the tree catching fire or the bees contend him. II. CUSTOMS/ TRADITIONS Farming ?The upland Manobo practise swidden or slash-burn farming whereas those inhabiting the valleys practise wet-rice farming. Rice culture is so central to the Manobo way of life that there are more than 60 different names for rice varieties, and all agricultural rituals center on it. Marriage ?Intervillage relationship is based on upakat or reciprocity.Village members, usually belonging to kinship group or groups allied by marriage, expect assistance from each other in matters of subsistent labor, defense, and support in crises. Marriage is traditionally by parental arrangement, which begins when each of two families chooses a spokesperson, preferably a datu or bai, who is known for eloquence and knowledge of custom law. The ginsa (asking) begins with the girls representative offering betel chew, which the boys representative politely refuses until negotiations for the kagun (bridewealth) begin.All t he grooms relatives, especially the datu/bai related to the grooms family, will contribute to the kagun. The wedding date is situated by the length of the grooms family will need to raise the kagun. In the meantime, the brides relatives are preparing the apa (wedding feast), consisting of rice, meat, fish, and rice wine. On the wedding day, the groom wearing a white handkerchief and his party walk to the brides home. The bride is kept hidden seat a curtain in another room with someone have goting her.The grooms party knocked at the doorway y the ed-ipal, two or more of the brides relatives who may ask the grooms party for a gift, such as clothing or money. After the feast, the elders sit on a large mat for the edteltagan he rirey, to display the symbols for the brides value. ten dollar bill piles of corn kernels each are laid out in rows. Each pile symbolizes remuneration for the pains taken by the brides family in rearing her. For example, one pile represents the purangan (t o keep awake at night), the sleepless nights the parents spent over her another pile represents the tugenan (viand), the nourishment they have given er. Then the grooms family presents the items of the kagun which may consist of a house, a piece of land, clothing, money, articles made of iron, brass, and animals. These items are distributed to members of the brides extended family, especially her aunts and uncles and those who contributed to the bridewealth given by her father when he married the brides mother. The negotiations over, the grooms family presents the tenges (headcloth), which symbolizes that the arrangements must be wrapped up tightly to ensure a happy life for the young couple. The seru ritual follows the bride and groom sit before a dish of rice.Each of the spokespersons takes a fistful of rice, molds it into a ball, and gives it to the couple, who feed each other. Then the guests join in the eating, with much revelry. The brides mother prepares betel chew and hands it to her daughter, who offers it to the groom. This gesture symbolizes her tasks and duties as a wife. The couples are then given advice by the elders while the guests leave for home. The grooms parents stay for three more days, during which a purification ritual of chickens and rice is performed for the couples gimukod (soul-spirit), whose approval of the marriage is sought.The groom goes home with his parents to call his gimukod in case it stayed there while he was away. He does not stay away too long from his brides home because, for every day that he is gone, he must gift his in-laws with an article of clothing. Marriage is an alliance system in which reciprocity and mutual obligation between the grooms and brides kinship groups are expected. It is, therefore, a means of maintaining peace and oder, for the Manobos practice of retaliation does not extend to ones equivalent or allies. Incest taboo is strictly followed up to a common great-great-great grandparent on both the moth ers and fathers side. Polygamy, although rarely practised, was allowed. A datu might resort to it, usually for economic and political reasons. Several wives allowed for more fields that could be cultivated, since the Manobo women did all the work in the fields. Polygyny also multiplied ones alliances and expanded them to several communities. However, the man could take another wife only if the first wife and her parents consented. The fist wife remained the head wife. Burial ?When death occurs, lapuy, death messengers, are sent to inform relatives and friends.The body is drizzleed, dressed in best clothes of the deceased, laid on mat at the exact center of the floor directly underneath the peak of the rooftop, and completely covered with a blanket. Objects, such as a bolo sword that the dead must take with it on its expedition to the afterlife, are placed near the body. A clothesline is strung parallel to the body, and the clothes of the family or the dead persons personal possess ions are hung there. There is much wailing and shouting and the agung (gong) is constantly beaten to announce the death to everyone within the hearing distance.The number of beats indicates the dead persons age, status and social position. After the grave has been dug, someone stands guard by the pit to keep the busaw away. Burial rites begin in the house with the cutting the strand ritual an elder blackens half of a strand of manila hemp. This blackened end is held by the family while the white end is tied to the corpse. The strand is cut to signify the cutting of ties of affection between the family and the dead. A man is buried facing the east so that the sunrise will signal to him that it is time to work.A woman is buried facing the west so that the sunset will remind her that it is time to cook. As the dirt is propel back into the pit, all turn their backs to avoid temptation of accompanying the dead person. The grave marker is a low wooden frame. Tree cuttings are stuck aroun d the grave. After the burial, the mourners go to an unfrequented part to wash themselves and the tools used to dig the grave. When they return to the house, they spit on a burning woo or a fire by the doorway. Everyone takes a small bite from the small meal that has been placed on the mat where the corpse had lain in state.The last person coming in takes the glowing piece of wood and the meal out of the house and throws it in the direction of the grave. Everyone, including the soul of the dead, is invited to eat. A mourning period of 8 to 12 days is set, depending on the stature of the dead person. A baby is mourned only for one day a datu, seven days. There is singing and dancing but no instrumental music is allowed. Music ?Manobo music differs from one group to another. The variance can be observed in the gong ensembles, which may consist of 8 to 10 agong (gongs) as in the ahong of Magpet, or five small hand-held gongs as in the sagagong. Dressing ?Before the Spanish colonial per iod, the Manobo wore bark cloth to cover their genitalia. Today they wear Western clothes the skirt and blouse or dress for the women, trousers and sports shirt for men. The heavily embroidered traditional Manobo costume is now worn only on special occasions. Livelihood/ Handicraft ?Traditional fabric for clothes was abaca or hemp, weaved by the ikat process, but is now cotto cloth obatained through trade. Dyes were acquired from plants and trees the tagum plant and the bark of the lamud treee produced lack, the turmeric root, yellow, and the keleluza plant, red.Ginuwatan are inwoven mimetic designs such as flowers. If cotton trade cloth is bought, big floral designs are preferred. Typical colors are red, black, yellow, green, blue and white. III. GEOGRAPHY/ TERRAIN ?Most Manobo inhabit the river valleys, hillsides, plateaus, and interiors of Agusan, Bukidnon, Cotabato, Davao, Misamis Oriental, and Surigao Del Sur. The whole Manobo population numbers 250,000. The subgroup Manuvu in habits a straightaway area along southern Bukidnon, northeastern Cotabato, and northwestern Davao. The Ilianon, Livunganen-Arumanen, and Kirintekan are in northern Cotabato.The Tigwa/Tigwahanon are concentrated in Lindagay and scattered all over the town of San Fernando, Bukidnon, close to the border of Davao Del Norte. Tigwa may have derived from guwa (scattered) or the Tigwa River, whose banks they inhabit. The Umayamnon are scattered around the town of Cabalangsan, Bukidnon, and the interiors of Agusan Del Sur. The western Bukidnon Manobo inhabits the southwestern quarter of Bukidnon province. 8. TIRURAY I. CULTURE ?Their language is structurally related to those of the Malayo-Polynesian family. But when spoken, it is unintelligible even to their immediate neighbors.II. CUSTOMS/ TRADITIONS Religious practices and beliefs ?According to the Tiruray, the world was created by the female deity Minaden, who had a brother named Tulus, also called Meketefu and Sualla. Tulus is the chief of all good spirits who bestow gifts and favors upon human beings. He goes around with a retinue of messengers called telaki. Tulus is said to have rectified some errors in the first creation of theworld and of human beings. Livelihood/ Handicraft ?The Tiruray have not developed the arts of traditional cloth weaving, metal craft, and pottery, but have excelled in basketry.They are, in fact, one of the most concluded basket weaving groups among the countrys cultural communities. III. GEOGRAPHY/ TERRAIN ?They live in the upper portion of a river-drained area in the northwestern part of South Cotabato, where the mountainous terrain of the Cotabato Cordillera faces the Celebes Sea. The Tiruray call themselves etew teduray or Tiruray people, but also demote themselves according to their geographic location etew rotor, mountain people etew dogot, coastal people etew teran, Tran people and etew awang, Awang people, or etew ufi, Upi people. . TAUSUG I. CULTURE ?Tausugs are experienced sa ilors and are known for their colorful boats or vintas. They are also superb warriors and craftsmen. They are also famous for the Pangalay dance (also known as Daling-Daling in Sabah), in which female dancers wear imitation elongated fingernails made from brass or silver known as janggay, and perform motions based on the Vidhyadhari (Bahasa Sug Bidadali) of pre-Islamic Buddhist legend. II. CUSTOMS/ TRADITIONS Religious practices and beliefs ?The Tausug follows standard Islamic beliefs and practices.The Quran is considered by all Muslims as the words of Allah (God), revealed to the prophet Muhammad through archangel Gabriel, and as the source of all Islamic Law, principles and values. Aside from the Quran and the hadith and Haddith (literally, a way, rule, or manner of acting), other Islamic sources of law include Ijtihad (independent judgment) and Qiyas (analogy). The Five Pillars of Islam are dec-laration of beheb in the oneness of God and the prophethood of Muhammad and the four obligations of praying, almsgiving, fasting, and pilgrimage to Mecca at least once in ones lifetime. Marriage ?Marriage is ideally arranged by parents. Contacts between the sexes are restricted and marriageable women are kept in relative seclusion to protect their value to their family as political and economic assets. First and second cousins are favored spouses (with the exception of the children of brothers). A series of negotiations precedes marriage, concluding with an agreement on the amount of bride-wealth and other expenses to be paid by the boys family. In addition to arranged marriages, wives may be obtained by elopement or abduction, both common alternatives.Weddings are held in the grooms parents house immediately upon payment of bride-wealth and are officiated by an imam. newly married couples generally reside uxorilocally for the first year, or until the birth of a child, after which they are stop to join the husbands family, remain with the wifes family, or, prefera bly, build a new house of their own, typically close to the husbands natal community. free residence is the eventual ideal. Relations between husband and wife are characteristically close and enduring.Divorce is permitted but is infrequent, occurring in less than 10 percent of all marriages and, although polygamy is allowed, few men take more than one wife. Burial ?Four acts must be performed at death bathing the corpse, enshrouding it, reciting the prayer for the dead, and burial. Burial is followed by a seven-day vigil. Depending on a familys economic circumstances, commemorative feasts may be held on the 7th, 20th, 40th, and 100th day, and on the first, second, and third anniversaries of death. Each person is believed to have four souls that leave the body at death.The body goes to hell, where the length of punishment it suffers is determined by the misdeeds and accumulated religious merit of the deceased. On the fifteenth day of the month of Shaaban, one of the souls of the dea d is sent back to earth here the deceased is honored with prayers and on the following day graves are cleared. Music ?Various musical instruments play solo or as an ensemble, provide the Tausug with music. Most notab-le is the kulintangan ensemble consisting of two gandang (drums), a tungallan (large gong), a duwahan (set of two-paired gongs), and the kulintangan (a graduated series of 8 to 11 small gongs).At least five players are needed to play the ensemble which is used to accompany dances or provide music during celebrations. Other ordinary instruments are the gabbang (na-tive xylophone) and the biyula (native violin). With 14 to 24 keys divided into seven-note scales, the gabbang has become the most popular musical instrument in Sulu. It is used to accompany Tausug vocal music such as the sindil. The tune produced when the gabbang is played solo by a man or woman is called tahta. The biyula is similar to but larger than the western violin. It consists of four strings played by a bow made of horsehair.Traditionally played by men, the biyula, with the gabbang, accompany the sindil (Kiefer 19702) Flute music is associated with peace and travel. It represented by the following less popular instruments the saunay (reed flute), suling (bamboo flute), and kulaing (jews harp). The saunay is essentially a six-holed slender bamboo, 1. 5 mm in diameter, capped by a sampung simud (mouthguard). A resonating chamber made of palm leaves is housed in the mouthguard. The suling is a larger version of the saunay. It is a 60-cm long bamboo with a 2-cm diameter. Like the saunay, it has six fingerholes (Kiefer 19704).The repertoire for Tausug instrumental music in-clude the gabbang tahtah (gabbang with biyula accompaniment) the kasi-lasa, lugu, and tahtah (biyula songs) the sinug kiadtu-kari (kulintangan) the tiawag kasi (saunay music), the tahtah (suling music) and others. Kalangan or Tausug vocal music can be divided into narrative and lyric songs, and further into the lug u and the paggabang traditions. The luguh traditio-n denotes unaccompanied religious songs, while the paggabang tradition applies to more mundane songs that are accompanied by the gabbang and biyula. Dancing The most well-known dance of the Tausug is the pangalay. It is the basic style from which the move-ments of various dances in Sulu and Tawi-Tawi are derived. The pangalay is danced by either sex, alone or together, and is usually accompanied by the kulintang ensemble. The movement of the pangalay is concen-trated on the thighs, knees, ankles, toes, waist, shoulders, neck, elbows, wrists, and fingers. The torso is usually kept rigid, moving upward or downward as the flow of the dance demands. The feet is firmly planted on the ground and move in small shuffle steps (Amilbangsa 198314, 62).The pangalay dances are distinctive in their use of the janggay (metal nail extenders) to underscore hand movements. The extended fingers are stiff and set apart from the thumbs. Livelihood/ Han dicraft ?Tausug visual arts are represented by carvings, metalworks, woodworks, tapestry and embroidery, mat making and basketry, textile and fashion, pottery, and other minor arts. III. GEOGRAPHY/ TERRAIN ?Mainly in the Philippines share Jolo, Sulu Archipelago. Palawan Island, Basilan Island, Zamboanga City. 10. BADJAO I. CULTURE ?The Badjaos are itinerant travelers.Their paintings and carvings are integral to their life cycle. In wedding ceremonies, the wedding beautician must be adept at applying the special authorship on the bride and groom. With a razor blade tied with thread to a split bamboo twig, the beautician shapes the brides eyebrows into a triangle and carves tiny bangs on her supercilium. Lampblack is used to outline a rectangle on her forehead and is emphasized by a yellow ginger juice. Black dots are outlined horizontally above the eyebrows and/or beneath the eyes with the pointed end of a coconut midrib.Another beautician attends to the groom and his face is mad e up the same way. II. CUSTOMS/ TRADITIONS Marriage ?In wedding ceremonies, the wedding beautician must be adept at applying the special makeup on the bride and groom. With a razor blade tied with thread to a split bamboo twig, the beautician shapes the brides eyebrows into a triangle and carves tiny bangs on her forehead. Lampblack is used to outline a rectangle on her forehead and is emphasized by a yellow ginger juice. Black dots are outlined horizontally above the eyebrows and/or beneath the eyes with the pointed end of a coconut midrib.Another beautician attends to the groom and his face is made up the same way. Music ?The Badjaos have five types of songs the leleng, binoa, tenes, panulkin, and lugu. Except for the last two, the lyrics are improvised and sung to a traditional tune. The leleng is sung in most occasions. Anyone can sing the leleng. Dancing ?The Badjaos dance traditions are similar with the other ethnic groups of Sulu, particularly the tribes in Samal. The basic t raditional dance movement is the igal or pangalay performed by the female.The dancers hair is preferably pulled back in a bun, although it may also be allowed to hang loose. Either a drum or a gabbang accompanies the dance. Dressing ?The traditional attire of the Badjao consists of either everyday wear or elaborately embroidered costumes for special occasions. The patadjung/tadjong has many uses. Among the Badjao it is large enough to fit any person and is worn by both men and women as a skirt or gown tucked at the chest level. It can serve as putung (headcover), waistband, sash, blanket, hammock, shoulder bag, cradle, pouch, hood, or pillow. Livelihood/ Handicraft ?Metal craft designs can be classified into three kinds the repousse, relief beat from the reverse side arabesque, incision of interlocking curves and filigree, tracing with thin gold, silver, or brass wires.III. GEOGRAPHY/ TERRAIN ?Sulu-Tawitawi, Siasi, Tabawan, Bonggao Sitangkai, Cagayande Tawitawi (Mapun) Basilan, Mal uso, Malamawi, Bohe Lobbong Zamboanga del Sur, Rio Hondo, Batuan Lumbayaw, Taluk Sangay, Sanggali Zamboanga del Norte, Olutangga Davao City, Isla Verde, Sasa Cagayan de Oro Visayas, Cebu, Tagbilaran Palawan, Puerto Princesa Batangas.