Essay on The Holy Bible - Dionysus and Genisis God :: Holy Bible Genesis Essays

Dionysus and Genisis God  Ã‚  Ã‚      Every individual has his/her own view of a divine power. It appears that each different culture looks at its’ higher being in a different way.   Texts and myths are used by each culture to explain its god or gods or even goddesses.   Genesis, from the Bible, shows the many characteristics of the Christian God, as does Euripides' The Bacchae of Dionysus.   The two separate Gods are shown to illustrate very similar human characteristics; however, they differ by their godly attributes and their effect on how women are viewed in today's society.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The Christian God, as described in Genesis, possesses some common human characteristics. The Greek God of all that is emotional, Dionysus, is depicted in The Bacchae to have those same human emotions. Both Gods portray a very common human emotion: need. The Genesis God wants to be the only God that the people belief in; he is needy in receiving recognition for being the only God. Dionysus has a very similar conflict. The entire play deals with Dionysus testing the Theban women of their sincere devotion and belief for him. While Dionysus struggles to be recognized as a true God, the Christian God is struggling to be recognized as the only God. Both Gods possess this very human emotion that we call need; both are in desperate search for recognition and acceptance.   Another human emotion that can be found in both Gods is authority and wrath. The Biblical God punishes Adam and Eve severely when they eat from the Tree of Forbidden Fruit. He uses his godly authority and sends them out of Paradise. Dionysus portrays that same angry emotion; he gets angered so easily when someone refuses to belief in him. Need and wrath are very human emotions that the Christian God and Dionysus experience.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The attributes and power that each God has is a major difference between the depiction of the God in Genesis and the Dionysus from The Bacchae. Genesis tells of the story of how God created the earth, and how he made the animals, man and woman. This God is shown to have the power to do anything in his will. He is the one and only true God.   Dionysus does not possess that kind of power. Essay on The Holy Bible - Dionysus and Genisis God :: Holy Bible Genesis Essays Dionysus and Genisis God  Ã‚  Ã‚      Every individual has his/her own view of a divine power. It appears that each different culture looks at its’ higher being in a different way.   Texts and myths are used by each culture to explain its god or gods or even goddesses.   Genesis, from the Bible, shows the many characteristics of the Christian God, as does Euripides' The Bacchae of Dionysus.   The two separate Gods are shown to illustrate very similar human characteristics; however, they differ by their godly attributes and their effect on how women are viewed in today's society.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The Christian God, as described in Genesis, possesses some common human characteristics. The Greek God of all that is emotional, Dionysus, is depicted in The Bacchae to have those same human emotions. Both Gods portray a very common human emotion: need. The Genesis God wants to be the only God that the people belief in; he is needy in receiving recognition for being the only God. Dionysus has a very similar conflict. The entire play deals with Dionysus testing the Theban women of their sincere devotion and belief for him. While Dionysus struggles to be recognized as a true God, the Christian God is struggling to be recognized as the only God. Both Gods possess this very human emotion that we call need; both are in desperate search for recognition and acceptance.   Another human emotion that can be found in both Gods is authority and wrath. The Biblical God punishes Adam and Eve severely when they eat from the Tree of Forbidden Fruit. He uses his godly authority and sends them out of Paradise. Dionysus portrays that same angry emotion; he gets angered so easily when someone refuses to belief in him. Need and wrath are very human emotions that the Christian God and Dionysus experience.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The attributes and power that each God has is a major difference between the depiction of the God in Genesis and the Dionysus from The Bacchae. Genesis tells of the story of how God created the earth, and how he made the animals, man and woman. This God is shown to have the power to do anything in his will. He is the one and only true God.   Dionysus does not possess that kind of power.

Human Morality Essay

A common question throughout history has always been about human morality. Because of our higher thinking capacity, we are hardwired to adapt and refine our basic instincts to survive; therefore, it is obvious this question would be disputed throughout time. Are humans innately good, bad, or plainly neutral? The position that any one person takes may be derived from any number of ideas, be them philosophical thoughts or scientific inquiries. This essay asserts that morality is innate, and uses both scientific studies and ideas from philosophers to support this argument. Man is essentially good, and the different ways people are nurtured—from societal influences to parental influences—creates the large spectrum and variety of behavior that may not be deemed â€Å"good† or â€Å"moral. † The magazine Smithsonian published an article named â€Å"Born to Be Mild† in January of 2013 on morality in young children. This article wrote about a few different studies done on children by three different experimenters. In one of the studies titled â€Å"Spontaneous Altruism by Chimpanzees and Young Children,† Felix Warneken tested the morality of humans through young babies (because they have had little to no socialization) and also tested morality of chimpanzees, the closest relative to humans. In this study, 18-month-old toddlers were tested to see if they would help others in need by retrieving a dropped item that an adult struggled for. In almost all instances, the child returned the item. Warneken stated, â€Å"[Helping at that age] is not something that’s been trained, and [the children] come to help without prompting or without being rewarded† (Tucker 39). Not only did the toddlers help people in need, they also helped without social cues (such as the distress someone in need has). Many toddlers in the experiment Warneken created helped retrieve a can that had fallen off a table next to an adult and the adult failed to realize something was amiss. When Warneken tested the chimpanzees to see if they would return the same answers, he tested chimpanzees that were nursery-raised and semi-wild chimps. Both tests displayed the same results as the tests on the toddlers—chimpanzees were willing to help both humans and other chimps in need with no reward for themselves (Tucker 39-41). The fact that most of the toddlers and human relatives, the chimpanzees, helped others in need both with and without social cues strongly points to the idea that human morality is innate. A second study highlighted in the Smithsonian article was a reproduction of a previous study from the mid-2000s. The original study was an animated presentation shown to six to ten month old babies in one group and three month old babies in a second. The animated presentation consisted of a red circle attempted to climb a hill. In one instance, a triangle helped the circle climb, and in another, a square knocked the circle down. When the square and triangle were presented to the older group of babies, almost all babies chose the helping triangle over the hindering square. For the younger group, the researchers tracked the eye movement of the babies to either the triangle or square, because the babies could not physically grab the object. In the reproduction, done by another experimenter, the results were the same. Once again, evidence suggests that because babies seem so morally good, humans are innately good, and it is the nurture we receive as we are socialized into this culture that may cause some people to seem morally corrupt (Tucker 38-39). It should be noted that because the reproduction provided the same results as the original study, an even stronger case was created for the idea of innate human morality. The messages that Machiavelli gives in â€Å"The Qualities of the Prince† may cause one to believe that humans are innately evil because through â€Å"The Qualities of the Prince,† Machiavelli details how to be cunning, take control, and maintain control as a ruler of a province. His teachings seem to create humans as greedy people, hungry for more. This is actually very incorrect. Machiavelli clearly states, â€Å"it is necessary for a prince†¦to learn how to not be good† (42). I emphasize that Machiavelli wrote a man must learn to not be good. One can assume from this that Machiavelli is saying man is at least in some degree, wholesome and moral. After all, humans were never meant to civilize and evolve. We are, in true form, animals that have an instinct to survive. Ruling and gaining power is a man-made idea. Opponents to the idea that humans are moral might suggest that if ruling is man-made, evil is already within us because we created the concept of ruling others; however, if man were truly evil, he would not take murder as a heavy offense, and would kill others in his way to get what he wants instead of just gaining control. The examples of rulers that Machiavelli writes help to reiterate this point. These men were not born thinking of war and control. They were raised and socialized to lead and gain power. Steinbeck and the messages he delivers in The Grapes of Wrath also point to the idea that human morality is innate. The author often writes of the distinct line of those with, and those without—in other words, the owners and the migrants or farmers. Steinbeck makes a point to write about how close-knit the migrants are in many instances. Steinbeck writes â€Å"‘I lost my land’ is changed†¦[to] ‘We lost our land. ’,† ‘I have a little food’ plus ‘I have none’†¦. is ‘We have a little food’† (151); â€Å"the twenty families became one family† (193); and â€Å"when a baby dies a pile of silver coins grew at the door flap† (195). All of these quotes show the goodness in others, to do something for someone in need. This is all in contrast to the owners, which on multiple different pages Steinbeck writes how disconnected they are from the land, and â€Å"the quality of owning freezes you forever into ‘I’† (Steinbeck 152). These owners are so encompassed by the material culture around them, by the greed and the blanketed reality that they cannot see with a moral compass anymore. Of course they have one, for at one point they might have been like the farmers, caring for others and instituted into the â€Å"we† group. Proponents for human neutrality might argue that the owners were never at any point good, that they were neutral and socialized into the owning culture, unlike the farming culture. This is not the case, however, through a passage that Steinbeck wrote very early in The Grapes of Wrath, which said, â€Å"Some of the owner men were kind because they hated what they had to do, and some of them were angry because they hated to be cruel, and some of them were cold because they had long ago found that one could not be an owner unless one were cold† (31). This insinuates that in all types of owners, there is a moral compass. Even in the coldest owners, deep within them, they acknowledge the idea that the work they do is wrong. Because the owners know what is wrong, they know the opposite as well—what is right. If the owners were not innately good, their views on what is right or wrong would be skewed by their societal influences. While people will never give up the argument of human morality, it is a safe bet to argue that humans are innately good. We possess the ability to help spontaneously and without reward, as shown in the scientific studies, and we understand what is right and wrong. Our societal influences and the way we were raised affects if we will channel our morality or go against it, as shown by Machiavelli in â€Å"The Qualities of the Prince† and by Steinbeck in The Grapes of Wrath. Works Cited Machiavelli, Niccolo. â€Å"The Qualities of the Prince. † A World of Ideas. Ed. Lee Jacobus. 8th e. Boston: Bedford, 2010. Print. Steinbeck, John. The Grapes of Wrath. New York: Penguin, 1939. Print. Tucker, Abigail. â€Å"Born to Be Mild. † Smithsonian Jan. 2013: 35-41, 76-77. Print.

Recidivism Is An Important Part - 1606 Words

Recidivism is an important part and essentially one of the main problems of the criminal justice system. Recidivism occurs anytime an individual reverts to committing illegal activities, after they have endured some form of punishment for a previous (if not the same) crime. Every neighborhood and every community experiences crime. Every community sends its criminals away and once their time is served they are released back into that same community. Under the canopy of recidivism, regardless of the specific type of crime, the issue if not changed will continue to perpetuate crime. While not every criminal reverts, problems within the criminal justice system are facilitating recidivism. To be considered a recidivist, a person that was once†¦show more content†¦The reasoning behind these harsher sentences is that â€Å"putting people in prison for years or even decades should prevent offenders from re-offending by incapacitating them and/or deterring would-be-offenders from committing crimes† (Wright, 6). The theory of deterrence and the aim of incapacitation are well intended but are not concrete. Deterrence theoretically operates by magnifying the certainty that there will be punishment for crimes. In hopes of deterring non offenders from offending taking into account the consequences (usually confinement). â€Å"Research to date generally indicates that increases in the certainty of punishment, as opposed to the severity of punishment, are more likely to produce deterrent benefits† (Wright, 1). The seriousness of the penalty should prompt the possible offenders to think twice or weigh their options prior to carrying out a crime. Half of Stat e inmates and a third of Federal prisoners reported committing their current offense under the influence of alcohol or drugs (Mumola). This works against the deterrence theory because while the individual is under the influence their thought process is dysfunctional. There isn’t a sound thought process in their mind while committing or before deciding whether or not to commit the crime. â€Å"Therefore, it is unlikely that such persons are deterred by either the certainty or severity of punishment because of their temporarily impaired capacity to consider the pros and cons of

Essay On Mildred Clay - 1504 Words

Marie Mildred Clay: Life and Legacy If the child is a struggling reader or writer the conclusion must be that we have not yet discovered the way to help him learn† (Clay, 2005, Literacy Lessons Designed for Individuals Part 2, p. 158). Literacy has grown to become a worldwide problem and most people are unaware that it exist. A lady, from New Zealand, by the name of Marie Mildred Clay was known for her research contribution in the field of education literacy. Clay was a clinical child psychologist and education specialist. Her work has helped thousands of children through her research and teaching strategies. She was an advocate for early intervention among young children. Her commitment to provide services to help children improve their†¦show more content†¦If a child does not possess these skills, the greater the probability it is for the child to always have difficulties with literacy skills. Clay’s philosophy for the Reading Recovery was â€Å"In a complex model of interacting competencies in reading and writing the reader can potentially draw from all his or her current understanding, and all his or her language competencies, and visual information, and phonological information, and knowledge of printing conventions, in ways which extend both the searching and linking processes as well as the item knowledge repertoires. Learners pull together necessary information from print in simple ways at first . . . but as opportunities to read and write accumulate over time the learner becomes able to quickly and momentarily construct a somewhat complex operating system which might solve the problem. There is no simplified way to engage in the complex activities †¦Ã¢â‚¬  (Clay, 2001, p.224) Clay’s research focused on literacy behaviors connected to young children. She studied their progression of reading and writing skills over a period of time. The Reading Recovery is based on her work of the literacy processing theory. This theory became the guide used to teach the method principles in the Reading Recovery program. â€Å"It must be acknowledged that Marie Clay was actually the first reading researcher to use RTI to identify children who might be afflicted by organically based readingShow MoreRelatedExploring How Psychologists Study the Role of Play in Child Development2367 Words   |  10 Pagesmastering new social skills, concepts and experiences. Psychologists, such as Faulkner (1995), present evidence that play is seen as a mean of developing social skills and interpersonal relationships with others. The first section of the essay will present the different approaches psychologists use in the quest to learn about the role of children’s play and their related issues. This section will briefly define the nature of play and the different types of play that influence

Rational Expression Example

Essays on Rational Expression Coursework Week One Discussion: Domains of Rational Expressions In simple words, the domain is the values (input) that go into a function (or a relation). In Real Number System, division by a zero is not defined that is it cannot be done. A rational number is expressed as a fraction that is a numerator divided by a denominator (p/q, q≠ 0). Many functions are defined using both a numerator and a denominator. Therefore, if we take the denominator value as a zero, the function (or relation) will be undefined according to the Real Number System. This is the reason why a denominator cannot be zero.My first rational expression is (g^2 – 6g – 55)/g. The denominator value is g. To find the excluded value(s) for the rational expression, I need to set the denominator equal to zero.g = 0Thus, domain (D) for my first expression is the set of all real numbers excluding 0. In set notation, this can be written as D = {g | g ∈ â„Å", g ≠  0}My second expression is (k^3 + k) /(k^2 + k – 42). The denominator value is (k^2 + k – 42). To find the excluded value(s) for the rational expression, I need to set the denominator equal to zero. k^2 + k – 42 = 0 –42 is the product of 7 and –6, and k is the sum of 7k and –6k. Therefore, k^2 + (7 – 6)k + (7)(–6) = 0 k^2 + 7k – 6k + (7)(–6) = 0 Taking k common from the first two terms and –6 coming from last two terms k(k + 7) – 6(k + 7) = 0 (k + 7)(k – 6) = 0 Setting each factor equal to zero. (k + 7) = 0 or (k – 6) = 0From both sides, subtracting 7 from first expression and adding 6 to second expression. k = –7 or k = 6Thus, domain (D) for my second expression is the set of all real numbers excluding –7 and 6. In set notation, this can be written as D = {k | k∈ â„Å", g ≠  –7, 6}Now, both of my rational expressions have excluded values in their domains. In the first expression, the exclud ed value is 0. The value of zero is excluded from the domain of the first expression because if inserted will make denominator value equal to zero, and thus, whole expression would become undefined. In the second expression, the excluded values are –7 and 6. The value of –7 and 6 are excluded from the domain of the second expression because if inserted will make denominator value equal to 0, thus, whole expression would become undefined.

Critical Essay Culture - Communication and Professional Practice

Questions: What are the principles of culturally appropriate or culturally sensitive development? How do these relate to development theory and practice generally? How may these principles be applied in practice generally within your target community, and specifically in your professional work? What may enhance your capacity as a culturally competent development practitioner in this context? Answers: Introduction: In the present day world, there exist a number of cultures. In this work we will concentrate on Islam culture and the various community programs and services that are followed. An attempt will be made to understand the basics of this community. Also the personal views and thoughts will be discussed on this community. Theories and application of Cross Cultural Communication: 1. Core principles of community development: The core principles of community development include the followings.1. Applying democratic principles:Applying democratic principles means that the thoughts, expectations and desire of every person in the community is heard. This way the decision is reached after achieving the majority support (Grimson, 2010).2. Law of Universality prevails:The law of Universality states that everyone is equal and should be given equal opportunity, right and services irrespective of the financial background and social status.3. Non-authorization principle in practice:The non-authorization principle confirms that all the society members are given equal weightage and everyone is given equal importance in the decision making process (Bluhm, 2013).4. Self-determination values:Self-determination values confirm that the community members interact with each other to identify their concerns and reach out to a most desired outcome.5. Community ownership values:Community ownership values bring out the sense of belongings not only among the assets of the community but also with the issues and problems. This way the community work together with its members to develop solutions which can help sustenance of their community.6. Developing community support:Community support system is developed so that the service integration can be reached by increasing coordination between community members who are expected to share their finance and service to serve the whole community like a family (Durkheim, 1997). 2. Principles of culturally appropriate or culturally sensitive development: The principles of culturally appropriate or culturally sensitive development include the followings.1. Fairness to all. This does not means that everyone gets the same thing, but they receive what they actually desire for.2. The involvement of the community members is as important for its success.3. Leadership should be embraced and leader should be followed by all the community members.4. Proper planning for the community development and programs should be made so as to achieve whole community benefits.5. Community should evaluate its stands and outcome of earlier decision at regular basis so that the reforms can be made accordingly.6. Community members should be fair and responsible towards their community (Lughod, 1991).7. The funds should be amalgamated from each community member and should be used for the common good.8. Final motive of every community is to achieve social change that could help the community member to improve his quality of life and achieve best in life through proper education, good food and positive thinking (Merry, 2003). 3. Relation to the development theory and practice in general: The development theory is actually a set of theories that are meant to achieve the most desired outcome for the community or society. These theories suggest various ideas and thoughts that could bring social change. The development theory helps in establishing goals for the principles of cultural sensitive development concept discussed earlier. The relation with the cultural sensitive development with the development theory therefore includes the followings.1. Basic needs theory application:The cultural sensitive development follows the basic need theory of development theory which states that every society or community member should have access to the basic needs such as food, shelter, clothing and medical attention so that he could live a good healthy life. Due to this reasons Islam community develop plans and create funds so that the social welfare projects are initiated which could help the poor, and downtrodden to get a minimal level of living requirements (Guang Trotter, 2012) .2. Recognizing dependency theory:Dependency theory states that developing or underdeveloped countries assist the developed countries in the development projects. That is the cheap labor comes to developed countries with huge capital to work in projects of development. This way both the economies are interdependent on each other for some reasons. Similarly, in Islam, the rich donates money for the projects which supports the dwelling and food requirements of the poor. On the other hand, poor offer services that help the rich in earning more.3. Thriving for achieving sustainable development:Sustainable development stands for developing without compromising the interest of the coming generations. That is the environment, economy and social factors are not disturbed for any reasons to maintain peace and prosperity in the society. Similarly, in Islam the sustainable development is thrived to be achieved without affecting the environment, politics and economy of the country. The social w elfare projects initiated by the community centers are meant to serve humanity. Therefore efforts are made to serve humanity and bring in tolerance towards other community in the country so that they could all live together in harmony (Robbins, 2012). 4. Principles applied in practice:In practice the principles applied flows in the following direction. A. Basic need theory applied:1. Fairness to all:In Islam every member of the society is considered equal. All are considered as children of Allah or almighty. Therefore there is no reason to discriminate between the society members on either basis. The judgment method and social welfare are both done on principles of universalities wherein everyone is considered equal before law and has the right to access the fundamental benefits from the community.2. The involvement of all the community members:Islam advocates the involvement of all the community members so that the decision taken should represent the thought and desire of each community member. The regular community meetings and the decision taken through majority acceptance are a regular feature in Islam. The community mostly meets on Fridays in Mosques where under the religious head called Molvi, the issues and problems are discussed and the decisions are passed also sometimes called Fatwa. The basic behind these decisions is mo stly to work for the social welfare and safeguard the interest of the community.3. Leadership in community:Leadership in community is supported in Islam. The various clergy, religious heads and leaders such as Molvi, Imam, Mufti and Ayatollah takes over the meeting and give their thoughts and speeches so that the community can be guided towards the best outcome. This way the leadership in community help in deciding the right way which could help them grow, prosper and sustain in the multi-cultural society.B. Sustainable development applied:4. Proper planning:Proper planning is followed in Islam wherein the people of the community are involved in the decision making. The planning is done by taking advices of the people from different background that keeps the pros and cons ahead of the planners so that the most desired outcome is reached. Planning in Islam is guided by the principles of Islam which consider the followings.a. The poor should get the basic requirements.b. Religious tol erance should be applied.c. Islam principles should be safeguarded from outer world interventions.d. Principle of Universality to be applied.5. Evaluation at regular intervals:The community meetings and the leadership messages helps in evaluation of the plans and policies of the community. This way an evaluation of the earlier policies is made at regular intervals so that the community achieves its target goals and objectives as per the principles of Islam.C: Dependency theory applied:6. Role of community members:Every community member is expected to give his services and take part in the community affairs. This way the role of every community members is prefixed so that the community welfare programs can be executed from time to time to achieve desired outcomes.7. Using community funds:The use of community funds is made as per the directions of the principles of Islam which wants to give food to every needy person. Also the health care services to the downtrodden and sufferer is al so provided at low or no cost. Finally the community fund is used to finance the community development projects so that it could help in identification of the whole community in the world and gain benefit for the community members (Robbins, 2012).8. Achieving social change:Islam basics confirm that it wants to achieve social change by bringing social welfare in application. That is the community members who are affluent and has access to huge funds should pay a percentage of their earnings to the community welfare programs. This way the fund collected from the community members can be used for the same community members who are poor and has no access to finance. Therefore a social change where the rich donates for the food, shelter, clothing and health of the poor is among the goal of Islam which could bring social change (Freire, 1985). Personal views and thoughts: 1. Things that may enhance capacity as a culturally competent development practitioner:The things that may enhance our capacity as a culturally competent development practitioner includes the followings.1. Increasing self-awareness:Self-awareness means understanding own culture. Therefore by increasing self-awareness we can lean about the basics of our own culture like how did it rise, what are the principles etc.. This way we will be aware of what actually we are following and convince ourselves on various grounds that may relate to the development of understanding about community concept. 2. Educating myself:The education can help in getting us aware of the community programs, thoughts and decisions that have been taken earlier. This way we can understand about what is happening around the world with our community and how it has been affecting it. The interaction and relation between other communities can be recognized and the cause of issue or problem if any may be easily be ident ified (Bluhm, 2013).3. Adding skills:By adding skills to upgrade our way of understanding things can help in easy assessment of our community and other community as well. The skills added may include the followings.a. Patience.b. Tolerance.c. Ability to process information.d. Ability to understand other people thoughts and expectations.2. The global development paradigm impact on local development interventions and resulting changes to a culture and society:The global development paradigm is having great impact on local development interventions. Actually a total change in culture and society has been observed through the increasingly globalized world economy. The days of identifying each other with religion, community and backgrounds are now gone. People in the present day sit together with similar clothes and thoughts which are meant to promote harmony and peace in the world. The various issues of past related to community are losing grounds as the present day people are more inte rested in safeguarding their jobs than participating in any social or community rally. People want to live together than making space for them and their community. Life has changed and there is hardly any time with anyone to take leave from job and participate in the community development plans (Trickey, 2011). While working in office no body is asked for his social or community background, but the interviewers asks for education backgrounds and achievements. This way the community background and related are no more importance in the present day world. This is because the priority of the intelligence and knowledge is given more preference than any other thing. However the fund raising for the community development has not changed. The businessmen, servicemen and others who are interested in funding the social projects donate in community centers so that they can continue to support the humanity. That is they could spend on the food, clothing, shelter and medical assistance of the po or who cannot at their own end could achieve all these. Therefore people in the present world have enough money to support the idea of community development and initiate social welfare projects but they dont have time to take part in rallies or functions which are also a part of the community development program (Nagel, 1994).3. A critical reflection on the cultural values or models, understanding of your target culture and factors that could help in work of effectively cross culturally:The cultural values and models presented in this unit completely help in understanding the concept of cross cultural communications and related. These models has helped in understanding the basics of the Islam culture which includes principle of fairness, universality, social welfare, leadership embracement, other culture tolerance, funding for poor and achieving social change. However these cultural values that are reflected are not actually applied in the present day world. Due to the entrance of m iscreant and irresponsible person in the community the global impression of the community has faced serious setbacks. For instance the religious meetings that were called by the clergies were actually meant to discuss the issues and problems prevailing in the society so that the poor can be supported and the community can gain from collaborative assistance. Also development programs were suggested that could help the whole community in gaining benefit. However the same is not achieved in the present environment. The community decisions at present consist of mostly Fatwas that are actually meant to take aggressive actions considering attack on community. This way the irresponsible outcome suggested by the not so rationale clergymen and religious head has resulted in defaming the community so much that the people in some countries have to hide their community backgrounds even from friends.The model suggested above gives an insight to the basics and actual thoughts of the Islam communi ty principles and values than the one explained and evaluated incorrectly by some clergymen. We can evaluate easily that the Islam principles are meant to help others especially the poor people. Also the rich people of the community are advised to donate some part of their earnings for the community welfare projects so that the every community member is facilitated with the minimum requirements. Finally the religious tolerance has been suggested which has been seriously missing in application in the present day world (Lughod, 1991).4. Worldview and values impact on the work: My own worldview and values are very similar to the basics of Islam. Like the Islam community basics the international and community development projects that will be participated on following grounds.1. Everyone gets equal share from the social welfare schemes and programs.2. Poor should be offered with the minimal support for food, shelter, clothing and medical attention.3. Tolerance will be followed so that a ny community sect does not have to face discrimination.4. Respect to the thoughts and beliefs of the community members will be displayed.5. Efforts will be made to help evaluate the right meaning of the principles of the community so that the right message is conveyed to the common people.5. My strengths or weaknesses in living and working cross culturally: I have a number of strengths and weakness in living and working cross culturally. These are as follows.A. Strengths:1. I have the ability to understand and convey the right message and meaning of the communitys basics and principles.2. I want to serve humanity and not any particular community or religion.3. I am tolerant to every religion.4. I consider all people are human before they belong to any religion.5. I believe in the development of humanity in all aspects. B. Weaknesses:1. I prefer peaceful change than conflicts. Actually I am not sure about the respond of the affluent clergyman and religious leaders whom I might contradict on their evaluation on Islam. This way I dont like to enter in any conflict, rather bring social change through consistent and swift actions than radical decisions.2. I may not be able to convince other community members who are die hard followers of extremism who may not accept me and my thoughts.(Guang Trotter, 2012)3. An overview of the future in living and working cross culturally: The things that I might do in future for living and working in cross culturally include the followings.1. I will participate in social welfare project irrespective of the community it belongs to.2. I will make friends in different communities.3. I will join my friends and colleagues in enjoying different occasions or festivals in different communities.4. I will not discriminate in my service for people belonging to other community.5. I will donate for the community development programs without asking for the community fund it belongs to.(Merry, 2003)4. Other cultures perceive selected culture: Other people perceive my selected culture to be very strange. They consider my selected culture known for aggressive activities only. Therefore it is very clear that the recent happenings have changed the idea of the Islam community. The people who were earlier looked upon as ethical and moral agents are now looked as aggressive members of the society. This clearly shows that the cross cultural communication has completed been diverted or ended. People have made their own perceptions that the said community is an extremist community and its members should be avoided. However it is not a recommended method of looking upon some particular community because the way they are depicted in the world is just not as per the fact and actual principles of the community. Therefore I would rather discuss my findings about this particu lar culture with other members by sharing following thoughts.1. This community or culture is meant to serve humanity.2. This culture has huge religious tolerance displayed in its basics. However the interpret is done incorrectly by the influential people.3. This culture gives shelter, food, clothing and even medical assistance free of cost to the people.4. The community gatherings are not meant to discuss and decide on attacks but to work for the development and improvement of the social status of the people especially poor and downtrodden by giving them free education and minimal living requirements.(Freire, 1985)5. Preparations for working cross culturally after this unit:The preparations I would consider prior and during the period of time living and working cross culturally after this unit will include the followings.1. I will register myself with a community service center without even enquiring about the community office it belongs.2. I will gather information about the commun ity where I get the work so that I could understand their way of living.3. I will give away my services without any discrimination so that the expected outcome is delivered from me.4. I will read books and gather historical knowledge about the real facts about different communities so that the wrong evaluation and interpretations of others cannot affect my decision making.5. I will try to work as per directions so that the interest of any community member is not harmed.(Lughod, 1991) Conclusion: In the end, the cross cultural communication and related concepts helps in understanding about the true facts and knowledge of other community. Various models have been discussed to help understand the Islam community. Personal thoughts and views have also been displayed to give a better explanation of the personal thoughts and believe. Bibliography Bluhm, N., 2013. The value of cutlural anthropology. [Online] Available at: https://anthropologyworks.com/index.php/2013/02/22/the-value-of-cultural-anthropology/ [Accessed 02 February 2015].Durkheim, E., 1997. The Division of Labor in Society. 1st ed. New York: Free Press.Freire, P., 1985. The politics of education: Culture power and Liberation. London: Macmillan.Gibson, S., 2006. Beyond a culture of silence: Inclusive education and the liberation of voice. Disability and Society., 21(4), pp.315-29.Grimson, A., 2010. Culture and identity: Two different notions. Social Identities., 16(1), pp.61-77.Guang, T. Trotter, D., 2012. Key issues in cross-cultural business communication: Anthropological approaches to international business. African Journal of Business Management., 6(22), pp.6456-64.Hofstede, G., 2001. Culture's Consequences: comparing values, behaviors, institutions, and organizations across nations (2nd ed.). Thousand Oaks, CA: SAGE Publications.Kwintessential, 2014. Uk- Lan guage, Culture, Customers and Etiquette. [Online] Available at: https://www.kwintessential.co.uk/resources/global-etiquette/uk.html.Lughod, L.A., 1991. Writing Against Culture. In R.G. Fox, ed. Recapturing Anthropology: Working in the Present. Santa Fe: The School of American Research. pp.137-54,161-2.Merry, 2003. Human Rights Laws and the demonization of culture. Politics and Legal Anthropology review, 26(1), p.55.Nagel, J., 1994. Constructing Ethnicity: Creating and Recreating Ethnic Identity and Culture. Social Problems, 41(1), pp.152-76.Robbins, R., 2012. Cengage Advantage Books: Cultural Anthropology: A Problem-Based Approach. Cengage Learning.Trickey, G., 2011. Risk types. Op Matters. The British Psychological Society, 14.

The Relationship between China and Vietnam in 1979

Table of Contents Introduction Sino-Vietnam War in 1979 Causes of the Sino-Vietnam War Vietnam’s Inversion of Cambodia The Continued USSR’s Support to Vietnam Conclusion Works Cited Introduction Vietnam had been a close ally of the People’s Republic of China in the 1960s and early 1970s. Due to their cordial relationship, Vietnam always received both financial and material support from China during its time of need (Womuck 67).Advertising We will write a custom research paper sample on The Relationship between China and Vietnam in 1979 specifically for you for only $16.05 $11/page Learn More For example, during Vietnam’s conflicts with its foes such as the US, China sent its troops to Vietnam to assist with the war. However, the relationship between the two countries later deteriorated in late 1970s (Womuck 72). In 1979, the relationship between the two countries degenerated into a war that greatly affected the financial s tability and military strength of both countries. The deterioration of the relationship between China and Vietnam is partly attributed to Vietnam’s failure to show gratitude for Chinese assistant. The collapse of the bilateral relationship between China and USSR also contributed to the strained relationship between China and Vietnam in 1979 (Feng 78). This paper analyzes the 1979 relationship between China and Vietnam as well as the cause of the strained relationship. Sino-Vietnam War in 1979 Prior to the 1979 war between China and Vietnam, the two countries had a positive relationship (Feng 79). They cooperated in many ways including military support in time of need. Following the violation of the principles that formed the basis of the cordial relationship between the two countries, their association or friendship began to decline in 1975. China particularly felt that Vietnam had failed to reciprocate in their friendship and thus it needed to revenge (Institute of Southeast Asian Studies 321). External factors such as the collapse in the bilateral relationship between China and the Soviet Union also contributed to the conflict between China and Vietnam. The conflict culminated in a war between the two countries in 1979. The Sino-Vietnam war lasted for about three weeks and was characterized by severe casualties on both sides (DeRouen 57). Each country lost several troops and civilians. Several factors led to the Sino-Vietnam war and this can be explained as follows. Causes of the Sino-Vietnam War One of the main reasons that led to the conflict or war between China and Vietnam in 1979 was the manner in which the Vietnamese authorities treated the Chinese ethnic minority that lived within Vietnamese territory (Institute of Southeast Asian Studies 325). The Chinese ethnic minority in Vietnam were not entitled to equal treatment as other Vietnamese citizens. They were considered outsiders and thus did not deserve to live in the country under the same con ditions as the Vietnamese citizens. In 1978, the Vietnamese authorities forced the Chinese ethnic minorities to move back to their country (Zhang 856). China was particularly angered by Vietnam’s decision to repatriate the Chinese. China considered Vietnam’s move an act of betrayal and decided to explore alternative ways to ravage against Vietnam (Zhang 857). Consequently, China stopped to assist Vietnam through financial and military support.Advertising Looking for research paper on asian? Let's see if we can help you! Get your first paper with 15% OFF Learn More The withdrawal of Chinese support forced Vietnam to explore alternative options of getting support during its time of need. This led to the signing of a â€Å"cooperation and friendship pact† (Institute of Southeast Asian Studies 326) between Hanoi and Moscow. The cooperation between Vietnam and the USSR only served to increase the tension between China and Vietnam. In the countdown to th e 1979 war, Vietnam and the Soviet Union signed a mutual defense treaty in November 1978 (Elleman). It is the signing of this pact that made Vietnam the target of military action by China. The Chinese authority felt that the pact was actually aimed at limiting their military strength and influence in the region. Besides, the relationship between China and the Soviet Union was at the verge of collapse thus it was not in the interest of China to watch two of its foes unite (Elleman). One of the indications that the Vietnam-Soviet pact was aimed at China can be traced to its sixth clause. The cause stated that â€Å"Vietnam and the USSR would immediately consult each other either if attacked or threatened with attack† (Feng 76). The aim of the consultations was to eliminate the threat of attack. The protocols of the treaty also allowed the USSR military to access or use the airfields and ports owned by Vietnam. In Chinese authorities’ view, the Soviet Union appeared to ha ve succeeded in surrounding China diplomatically by signing the pact with Vietnam (Institute of Southeast Asian Studies 327). Thus the Chinese authorities believed that the only way to stop the insurgence of the Soviet Union was to break the treaty between it and Vietnam. In order to achieve this objective, China had to attack Vietnam in February 1979 (Institute of Southeast Asian Studies 328). Vietnam on its part claimed that it opted to form an alliance with the Soviet Union in order to avert Chinese adventurist acts. However, Beijing did not believe in Vietnam’s claim in regard to their pact with USSR. They instead interpreted the treaty as a strategy used by the Soviet Union to pressurize them to reconsider their stance on the 1950 Sino-Soviet Treaty (Womuck 87). This means that the Soviet Union intended to use its treaty with Vietnam to force China to renew the 1950 Sino-Soviet treaty which was characterized by inequality. It was apparent that if the Soviet managed to es tablish a foothold in Southern Asia by forming an alliance with Vietnam, it would be in a position to flank China on its southern and northern borders. Such a move would enable the Soviet Union to have power over China by weakening their military ability (DeRouen 62).Advertising We will write a custom research paper sample on The Relationship between China and Vietnam in 1979 specifically for you for only $16.05 $11/page Learn More According to the Chinese authorities, the Soviet Union would use their military strength to force China to either renew or renegotiate the terms and conditions that formed the basis of the 1950 Sino-Soviet treaty. Beijing was however, determined to terminate its relationship with the Soviet Union especially under the 1950 Sino-Soviet treaty. Renmin Ribco’s warning that the Soviet was using Vietnam against China after â€Å"trying and failing to use Cuba to exert diplomatic pressure against the United States† (Wo muck 88) is one of the indications of China’s deep concern over the Soviet-Vietnam treaty. Renmin’s view was further reinforced by Beijing’s claim that Moscow’s eventual goal was to have the entire Indochina in its control. This means that successful implementation of Soviet Union’s policies in Vietnam would enable the Soviet government to establish strategic diplomatic success as well as military power over China. Thus China was highly concerned about the Soviet-Vietnam treaty since its success would pose a great threat to its national security and sovereignty in the subsequent months. With the signing of the Soviet-Vietnam treaty, the relationship between China and Vietnam worsened day by day (Institute of Southeast Asian Studies 329). China having realized the danger posed by the treaty, had to move quickly and find a way of weakening the relationship between USSR and Vietnam. Part of China’s strategic move was to form an alliance with it s former enemies in order to boost its military strength as well as the chances of obtaining any material or financial need at the time of its need. Consequently, China officially formed an alliance with the United States in 1979 (DeRouen 63). The signing of the Sino-American alliance in 1979 had two implications. First, it worsened the relationship between China, Vietnam and the Soviet Union. This is because the United States was a common foe of both Vietnam and the USSR. Thus its alliance with China was not in the interest of both Vietnam and the USSR (DeRouen 64). Second, the Soviet Union just like China became concerned over its security in the future following the signing of the Sino-America alliance. Of great concern to the Soviet Union was the possibility of facing a two front war. This means that the chances of the USSR being attacked simultaneously by the America-led NATO troops from the west and Chinese troops from the east increased (Institute of Southeast Asian Studies 3 31). In the event of such attack, the Soviet Union could have easily collapsed since it would not be able to stand the joint military action from the two countries.Advertising Looking for research paper on asian? Let's see if we can help you! Get your first paper with 15% OFF Learn More Vietnam’s Inversion of Cambodia As a response to the Sino-America alliance, the Soviet Union increased its support for Vietnam in regard to its (Vietnam) attack on Cambodia (Zhang 860). Cambodia under the Khmer Rouge’s regime was a close ally of China. The Chinese backed the Khmer Rouge administration thus Vietnam having parted ways with China was uncomfortable with Cambodia (Zhang 861). It was therefore in the interest of both Vietnam and the Soviet Union to attack Cambodia. Their intention was to weaken China’s influence in the region. Besides, Vietnam’s victory in the war with Cambodia would mean that China was weak and was not able to defend its allies. In order to demonstrate its military ability, China had to intervene in the conflict between Vietnam and Cambodia by attacking Vietnam (Zhang 862). However, China could not attack Vietnam directly in regard to the war in Cambodia. Consequently, border conflicts that had not been settled between China a nd Vietnam resurfaced. This means that the inversion of the Chinese military in the â€Å"disputed Sino-Vietnamese territory† (Institute of Southeast Asian Studies 335) was an indirect strategy of weakening Vietnamese military in order to stop their encroachment in Cambodia. These trends indicate that the border war between China and Vietnam was not just because of Vietnam’s attack on Cambodia. The power struggle between China and the USSR also played an important role. This is because the USSR’s support to Vietnam was aimed at defeating Cambodia which was a close ally of China (Feng 91). On the other hand, China focused on weakening Vietnamese military power in order to protect Cambodia. Consequently, the conflict between Vietnam and Cambodia was widely viewed as a proxy war between China and the USSR. Each country wanted to demonstrate to the other its ability to protect its ally. The Continued USSR’s Support to Vietnam As was discussed earlier, the Sov iet-Vietnamese treaty meant that the Soviet and Vietnam would support each other in the event of a war. China on its part did not perceive any threat from Vietnam on its own. This is because Vietnam was relatively small both in terms of population size and its military strength (Womuck 113). However, China became weary of Vietnam’s threat following continued support from the Soviet Union. The Soviet government had supplied Vietnam with a lot of military equipment which included munitions, aircrafts, tanks and missiles. Besides, the Soviet government had sent â€Å"between 5000 to 8000 advisers to Vietnam† (Institute of Southeast Asian Studies 337) to assist with planning for military action against its enemies. The USSR initially thought that supporting Vietnam with military equipment will deter China from attacking it. However, the USSR’s hopes were dashed since China eventually attacked Vietnam in 1979. Some scholars argue that the attack could not have taken place if the USSR did not send so many advisors to Vietnam (Institute of Southeast Asian Studies 337). This attack was particularly significant since it put the relationship between Vietnam and the Soviet Union in test. According to the Soviet-Vietnam treaty, the USSR was expected to send its troops to Vietnam and help them defeat China. However, this was not possible due to logistics reasons. Due to the large distance between USSR and Vietnam, the former could not have easily intervened during the war. The only practical option was to intervene through China or other allies of United States which was not possible due to the strained relationships between USSR and China as well as US (DeRouen 94). When the USSR failed to support Vietnam during the war, China claimed victory for having managed to destroy the treaty between Vietnam and the Soviet Union. China demonstrated to Vietnam that it could not be protected by its ally, the Soviet Union. The Soviet-Vietnam treaty had thus failed due to USSR’s inability to support Vietnam. The end of the war between China and Vietnam in 1979 did not help in settling their differences. The two countries continued to have a strained relationship in 1979. For instance, the conflict over the Sino-Vietnam common border remained unresolved (DeRouen 115). The mistrust between the two countries worsened and this reduced the chances of improving the relationship between China and Vietnam. Conclusion The above discussion indicates that China and Vietnam had strained relationship in 1979. China and Vietnam enjoyed cordial relationships in the 1960s and early 1970s. The deterioration of the relationship between China and Vietnam degenerated into a war in 1979. Both countries lost thousands of troops and civilians. The main causes of the war and weak relationship between China and Vietnam included the following. First, China wanted to punish Vietnam for failing to reciprocate in their relationship (Institute of Southeast Asian St udies 324). Vietnam repatriated Chinese ethnic minority within its territory and this angered China. Second, the border conflicts between the two countries led to the 1979 war. Finally, the alliance between Vietnam and the Soviet Union was a security threat to China (Institute of Southeast Asian Studies 324). Thus China went to war with Vietnam in order to destroy the Soviet-Vietnam treaty. These factors did not just cause the war but were also the main contributors to the strained relationship between China and Vietnam in 1979. Works Cited DeRouen, Karl. Defense and security. New York: ABC-CLIO, 2005. Print. Elleman, Bruce. â€Å"Sino-Soviet Relations and the February 1979 Sino-Vietnam conflict. Vietnamedu.com. 20 April 1996. Web. Feng, Huiyan. Chinese startegic cultural and foreign policy decision-making. New York: Routledge , 2007. Print. Institute of Southeast Asian Studies. â€Å"Assessing Sino-Vietnamese relations through the management of contentious issues.† Journal of International and Strategic Affairs 6 (2004): 320-745. Womuck, Drantly. China and Vietnam . London: Cambridge University Press , 2006. Print. Zhang, Xiaoming. â€Å"China’s 1979 war with Vietnam.† China Quarterly 7 (2005): 852-896. 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