Synopsis of El Filibusterismo Essay

Crisostomo Ibarra of the Noli Me Tangere, who, with Elias’ help, escaped from the pursuing soldiers at Laguna de Bay, dug up his buried treasure, and fled to Cuba where he became rich and befriended many Spanish officials. Thirteen years after leaving the Philippines, Crisostomo Ibarra returned as Simoun, a rich jeweler with a beard and blue-tinted glasses, and a close friend of the Captain-General. Abandoning his personality, he became a revolutionist, seeking revenge against the Spanish Philippine system responsible for his misfortunes by plotting a revolution. Simoun gradually made his way into the Manila high society and influenced every decision of the Captain-General to mismanage the country’s affairs so that a revolution will break out. By using his wealth and political influence, he encourages corruption in the government, promotes the oppression of the masses, and hastens the moral degradation of the country so that the people may become desperate and fight. He sarcastically sides with the upper classes, encouraging them to commit abuses against the masses to encourage the lower classes to revolt against the oppressive Spanish colonial regime. He did not attempt to fight the authorities through legal means but through violent revolution using the masses. Simoun has reasons for plotting a revolution. First is to rescue Marà ­a Clara from the convent of Santa Clara and second, to get rid of ills and evils of Philippine society. The story of El Filibusterismo begins on board the clumsy, roundish shaped steamer Thesteamer was sailing upstream the Pasig from Manila to Laguna de Bay. Among the passengers were Simoun, the rich jeweler; Doà ±a Victorina, the ridiculously pro-Spanish native woman who is going to Laguna in search of her henpecked husband, Doctor Tiburcio de Espadaà ±a, who had deserted her; Paulita Gomez, her beautiful niece; Ben-Zayb (anagram of Ibaà ±ez), a Spanish journalist who writes silly articles about the Filipinos; Father Sibyla, vice-rector of the University of Santo Tomas; Father Camorra, the parish priest of the town of Tiani; Don Custodio, a pro-Spanish Filipino holding a position in the government; Father Salvi, thin Franciscan friar and former cura of San Diego; Father Irene, a kind friar who was a friend of the Filipino students; Father Florentino, a retired scholarly and patriotic Filipino priest; Isagani, a poet-nephew of Padre Florentino and a lover of  Paulita; and Basilio, son of Sisa and promising medical student, whose medical education was financed by his patron, Capitan Tiago. Simoun, a man of wealth and mystery, is a very close friend and confidante of the Spanish governor general. Because of his great influence in Malacaà ±ang, he was called the â€Å"Brown Cardinal† or the â€Å"Black Eminence†. His true identity was discovered by a now grown-up Basilio while he was visiting the grave of his mother, Sisa, as Simoun dug near the grave site for his buried treasures. Simoun spared Basilio’s life and asked him to join in his planned revolution against the government, convincing him by bringing up the tragic misfortunes of Basilio’s family. Basilio declined the offer because he still hoped that the country’s condition will improve. Basilio, at this point, is a graduating student of medicine at the Ateneo Municipal de Manila. After the death of his mother, Sisa, and the disappearance of his younger brother, Crispà ­n, Basilio obeyed the advice of the dying boatman, Elà ­as, and traveled to Manila to study. Basilio was adopted by Captain Tiago after Marà ­a Clara entered the convent. With Captain Tiago’s help, Basilio was able to go to Colegio de San Juan de Letrà ¡n where, at first, he was glared upon by his classmates and teachers not only because of the color of his skin but also because of his untidy appearance which he also experienced at Ateneo. Captain Tiago’s confessor, Father Irene is making Captain Tiago’s health worse by giving him opium even as Basilio tried hard to prevent Captain Tiago from smoking it. He and the other students wanted to establish a Spanish language academy so that they can learn to speak and write Spanish despite the opposition from the Dominican friars of the Universidad de Santo Tomà ¡s. With the help of a reluctant Father Irene as their mediator and Don Custodio’s decision, the academy was established; however they will only serve as caretakers of the school not as the teachers. Depressed and defeated, they held a mock ce lebration at a panciterà ­a while a spy for the friars witnessed the proceedings. Simoun, for his part, kept in close contact with the bandit group of Kabesang Tales, a former cabeza de barangay who suffered misfortunes at the hands of the friars. Once a farmer owning a prosperous sugarcane plantation and a cabeza de barangay (barangay head), he was forced to give everything to the  greedy and corrupt Spanish friars. His son, Tano, who became a civil guard, was captured by bandits; his daughter Juli worked as a maid to get enough ransom money for his freedom; and his father, Tandang Selo, suffered a stroke and became mute. Before joining the bandits, Tales took Simoun’s revolver while Simoun was staying at his house for the night. As payment, Tales left a locket that once belonged to Marà ­a Clara. To further strengthen the revolution, Simoun had Quiroga, a Chinese man hoping to be appointed consul to the Philippines, smuggled weapons into the country using Quiroga’s market as a front. Simoun wished to attack during a stage play with all of his enemies in attendance but he suddenly aborted the attack when he learned from Basilio that Marà ­a Clara had died earlier that day in the convent. A few days after the mock celebration by the students, the people are troubled when disturbing posters are found displayed around the city. The authorities accused the students, those present at the panciterà ­a, of agitation and disturbance of peace and had them arrested. Basilio, although not present at the mock celebration, was also arrested. Captain Tiago died after finding out about the incident and as stated in his will—made by Father Irene, all his possessions were given to the Church, leaving nothing for Basilio. Basilio was left in prison as the other students were released. A high official tried to intervene for the release of Basilio but the Captain-General, bearing grudges against the high official, forced him to tender his resignation. Juli, Basilio’s girlfriend and the daughter of Kabesang Tales, tried to ask for Father Camorra’s help upon the advice of an elder woman. Instead of helping Juli, however, the priest tried to rape her as he had long-hidden desires for Juli. Juli, rather than submit to the will of the friar, jumps over the balcony to her death. Basilio was soon released with the help of Simoun. Basilio, now a changed man and after hearing about Juli’s suicide, finally joined Simoun’s revolution. Simoun then told Basilio his plan at the wedding of Paulita Gà ³mez and Juanito, Basilio’s hunch-backed classmate. His plan was to conceal nitroglycerin inside a pomegranate-styled Kerosene lamp that Simoun will give to the newlyweds as a gift during the wedding reception. The reception took place at the former home of the late Captain Tiago, which was now  filled with explosives planted by Simoun. According to Simoun, the lamp will stay lighted for only 20 minutes before it flickers; if someone attempted to turn the wick, it will explode and kill everyone—important members of civil society and the Church hierarchy—inside the house. Outside the house, Basilio was about to walk away because he knew the lamp was going to explode anytime soon but Basilio had a change of heart and attempted to warn Isagani, his friend and the former boyfriend of Paulita. Simoun left the reception early as planned and left a note behind; â€Å"Mene Thecel Phares.† â€Å"the future is predetermined† Juan Crisostomo Ibarra The people at the reception were shocked because Ibarra was supposed to be dead. Initially thinking that it was simply a bad joke, Father Salvà ­ recognized the handwriting and confirmed that it was indeed Ibarra’s. As people began to panic, the lamp flickered. Father Irene tried to turn the wick up when Isagani, due to his undying love for Paulita, burst into the room and threw the lamp into the river, ruining Simoun’s plans. He escaped by diving into the river as guards chased after him. He later regretted his impulsive action because he had contradicted his own belief that he loved his nation more than Paulita and that the explosion and revolution could have fulfilled his ideals for Filipino society. The band got caught and confessed that Simoun lead them.Simoun, now unmasked as the person behind the attempted bombing and failed revolution, became a fugitive. Wounded and exhausted after he was shot by the pursuing Guardia Civil, he found shelter at the home of Fathe r Florentino, Isagani’s uncle, and comes under the care of Doctor Tiburcio de Espadaà ±a, Doà ±a Victorina’s husband, who was also hiding at the house. The Spanish authorities, however, learned of his presence in the house of Padre Florentino. Lieutenant Perez of the Guardia Civil informs the priest by letter that he would come at eight o’clock that night to arrest Simoun. Simoun took poison in order for him not to be captured alive. Before he died, he revealed his real identity to Father Florentino while they exchanged thoughts about the failure of his revolution and why God forsook him. Father Florentino said that God did not forsake him  and that his plans were not for the greater good but for personal gain. Simoun, finally accepted Father Florentino’s explanation, squeezed his hand and died. Watching Simoun die peacefully with a clear conscience and at peace with God, Father Florentino falls upon his knees and prays for the dead jeweler. Father Florentino then took Simoun’s remaining jewels and threw them into the Pacific Ocean with the corals hoping that they would not be used by the greedy, and that when the time came that it would be used for the greater good, when the nation would be finally deserving liberty for themselves, the sea would reveal the treasures.

Definition and Examples of Rhetorical Questions

A rhetorical question is a  question (such as How could I be so stupid?) thats asked merely for effect with no answer expected. The answer may be obvious or immediately provided by the questioner. Also known as  erotesis, erotema, interrogatio, questioner, and reversed polarity question (RPQ). A rhetorical question can be an effective persuasive device, subtly influencing the kind of response one wants to get from an audience (Edward P.J. Corbett). See Examples and Observations, below. In English, rhetorical questions are commonly used in speech and in informal kinds of writing (such as advertisements). Rhetorical questions appear less frequently in academic discourse. Types of Rhetorical Questions Anthypophora and HypophoraEpiplexisErotesis Examples and Observations Something [rhetorical] questions all have in common . . . is that they are not asked, and are not understood, as ordinary information-seeking questions, but as making some kind of claim, or assertion, an assertion of the opposite polarity to that of the question.(Irene Koshik, Beyond Rhetorical Questions. John Benjamins, 2005)Marriage is a wonderful institution, but who would want to live in an institution?(H. L. Mencken)It did not occur to me to call a doctor, because I knew none, and although it did occur to me to call the desk and ask that the air conditioner be turned off, I never called, because I did not know how much to tip whoever might come—was anyone ever so young?(Joan Didion, Goodbye to All That. Slouching Towards Bethlehem, 1968)The means are at hand to fulfill the age-old dream: poverty can be abolished. How long shall we ignore this under-developed nation in our midst? How long shall we look the other way while our fellow human beings suffer? How long(Michael Ha rrington, The Other America: Poverty in the United States, 1962)Must I argue the wrongfulness of slavery? Is that a question for republicans? Is it to be settled by the rules of logic and argumentation, as a matter beset with great difficulty, involving a doubtful application of the principle of justice, hard to understand?(Frederick Douglass, What to the Slave Is the Fourth of July? July 5, 1852)Hath not a Jew eyes?Hath not a Jew hands, organs, dimensions, senses, affections, passions?If you prick us, do we not bleed, if you tickle us, do we not laugh?If you poison us, do we not die?(Shylock in William Shakespeares Merchant of Venice)Can I ask a rhetorical question? Well, can I?(Ambrose Bierce)Arent you glad you use Dial?Dont you wish everybody did?(1960s television advertisement for Dial soap)To actually see inside your ear canal--it would be fascinating, wouldnt it?(Letter from Sonus, a hearing-aid company, quoted in Rhetorical Questions Wed Rather Not Answer. The New Yorker, Mar ch 24, 2003)If practice makes perfect, and no ones perfect, then why practice?(Billy Corgan)Isnt it a bit unnerving that doctors call what they do practice?(George Carlin)Am I alone in thinking it odd that a people ingenious enough to invent paper, gunpowder, kites, and any number of other useful objects, and who have a noble history extending back three thousand years, havent yet worked out that a pair of knitting needles is no way to capture food?(Bill Bryson, Notes From a Small Island. Doubleday, 1995)The Indians [in the Oliver Stone movie The Doors] serve the same function they did in Dances With Wolves: they make the far more highly paid white movie actors seem soulful and important and in touch with ancient truths. Do Indians enjoy being used this way, as spiritual elves or cosmic merit badges?(Libby Gelman-Waxner [Paul Rudnick], Sex, Drugs, and Extra-Strength Excedrin. If You Ask Me, 1994)Rhetorical Questions in Shakespeares Julius CaesarRhetorical questions are those so word ed that one and only one answer can be generally expected from the audience you are addressing. In this sense, they are like the unmentioned premises in abbreviated reasoning, which can go unmentioned because they can be taken for granted as generally acknowledged.Thus, for example, Brutus asks the citizens of Rome: Who is here so base that would be a bondman? adding at once: If any, speak, for him have I offended. Again Brutus asks: Who is here so vile that will not love his country? Let him also speak, for him I have offended. Brutus dares to ask these rhetorical questions, knowing full well that no one will answer his rhetorical questions in the wrong way.So, too, Marc Antony, after describing how Caesars conquests filled Romes coffers, asks: Did this in Caesar seem ambitious? And after reminding the populace that Caesar thrice refused the crown that was offered him, Antony asks: Was this ambition? Both are rhetorical questions to which one and only one answer can be expected.(Mo rtimer Adler, How to Speak How to Listen. Simon Schuster, 1983)Are Rhetorical Questions Persuasive?By arousing curiosity, rhetorical questions motivate people to try to answer the question that is posed. Consequently, people pay closer attention to information relevant to the rhetorical question. . . .At this point, I think it is important to note that the fundamental problem in the study of rhetorical questions is the lack of focus on the persuasive effectiveness of different types of rhetorical questions. Clearly, an ironical rhetorical question is going to have a different effect on an audience than an agreement rhetorical question. Unfortunately, little research has been conducted on how different types of rhetorical questions operate in a persuasive context.(David R. Roskos-Ewoldsen, What Is the Role of Rhetorical Questions in Persuasion? Communication and Emotion: Essays in Honor of Dolf Zillmann, ed. by Jennings Bryant et al. Lawrence Erlbaum, 2003)Punctuating Rhetorical Que stionsFrom time to time, people become dissatisfied with the broad application of the question mark and try to narrow it down, usually by proposing distinct marks for the different kinds of question. Rhetorical questions have attracted  particular attention, as—not requiring any answer—they are so different in kind. An Elizabethan printer, Henry Denham, was an early advocate, proposing in the 1580s a reverse question mark  (ØŸ) for this function, which came to be called a percontation mark (from a Latin word meaning a questioning act). Easy enough to handwrite, some late 16th century authors did sporadically use it, such as Robert Herrick. . . . But printers were unimpressed, and the mark never became standard. However, it has received a new lease of life online . . ..(David Crystal, Making a Point:  The Persnickety Story of English Punctuation. St. Martins Press, 2015)The Lighter Side of Rhetorical QuestionsHoward: We need to ask you a question.Professor Crawl ey: Really? Let me ask you a question. What does an accomplished entomologist with a doctorate and twenty years of experience do when the university cuts all his funding?Rajesh: Ask uncomfortable rhetorical questions to people?(Simon Helberg, Lewis Black, and Kunal Nayyar in The Jiminy Conjecture. The Big Bang Theory, 2008)Penny: Sheldon, have you any idea what time it is?Sheldon: Of course I do. My watch is linked to the atomic clock in Boulder, Colorado. Its accurate to one-tenth of a second. But as Im saying this, it occurs to me that you may have again been asking a rhetorical question.(Kaley Cuoco and Jim Parsons in The Loobenfeld Decay. The Big Bang Theory, 2008)Dr. Cameron: Why did you hire me?Dr. House: Does it matter?Dr. Cameron: Kind of hard to work for a guy who doesnt respect you.Dr. House: Why?Dr. Cameron: Is that rhetorical?Dr. House: No, it just seems that way because you cant think of an answer.(House, M.D.)I forget, which day did God create all the fossils?(An anti- creationism bumper sticker, cited by Jack Bowen in If You Can Read This: The Philosophy of Bumper Stickers. Random House, 2010)Grandma Simpson and Lisa are singing Bob Dylans Blowin in the Wind (How many roads must a man walk down/Before you call him a man?). Homer overhears and says, Eight!Lisa: That was a rhetorical question!Homer: Oh. Then, seven!Lisa: Do you even know what rhetorical means?Homer: Do I know what rhetorical means?(The Simpsons, When Grandma Simpson Returns) Pronunciation: ri-TOR-i-kal KWEST-shun

The Increase of Social Welfare in the United States Essays

The Increase of Social Welfare in the United States Social Welfare is defined as being programs that are run by government to promote the well being of its citizens. Throughout the history of the United States Social Welfare programs have been subject to many changes, due to the changing philosophies of Us Citizens. During Colonial times Social Welfare needs were met primarily through mutual aid. The majority of people lived in farming communities. People in these communities lived in extended families. People generally worked together to support each other. If a person had a problem their families and communities reached out to help. Only rarely were there people who did not get their needs met by their families. In that event,†¦show more content†¦Roosevelt proposed several social programs that were designed to assist those in need. The cornerstone of these social welfare programs was the Social Security Act of 1935. This was the first time that the United States Government used federal and public funds to meet the welfare needs of the people. This insured that the elderly and the disabled could maintain at least a minimum standard of living. Social Security is post retirement insurance. It is financed through payroll taxes on wages. Benefits are to be paid directly from the federal government to individuals who are over the age of 62, disabled persons, or to children of deceased or disabled parents. (SSA) Another program that was established during this time was Aid to Families with Dependent Children (AFDC). AFDC was a federally mandated program that guaranteed cash assistance to families with needy children. Needy children were defined as having been â€Å"deprived of parental support or care because their father or mother is absent form the home continuously, is incapacitated, is deceased, or is unemployed. (Page, Larner, Vol 7 pg. 21) Both Social Security and AFDC were both entitlement programs. They provide benefits as a matter of right to those who meet the criteria established by law. During the 1960’s there was a great expansion in social programs. In 1964, the Food Stamp Act expanded the role of the federal government in giving food coupons to needy families. In 1965 PresidentShow MoreRelatedThe Social Work Policies1506 Words   |  6 Pages Social Work Policies Social Welfare Q 1 Income support policies in the United States Income support policies in the United States view the monetary aspect of individual and family well-being. Income support policies are categorized into two that is direct cash transfers and indirect cash transfers. Income support programs are aimed at reducing poverty levels and boosting the economic growth of United States. Major historical developments took place in the late 1950s. 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Marketing Plan for New Drink - 1832 Words

Assignment 2 Name: jimmy cui Words: 1800 Develop a marketing plan for a new non alcoholic drink A business actually need a plan to develop, especially to a new product is particular important that is pivotal step in developing future marketing. A new non alcoholic drink which named Supa-F (super-fit) is targeting the junior high school or a subgroup market, let us suppose that the new coming juice which is 20% made of vegetables and 10% made of fruits and 70% water. The vegetable contains cabbage, carrot, Apium graveolens and tomato. The fruit contains apple and orange. The reasons why we decide to make the Supa-F (super-fit) are because 1. The young people group in Australia are known that didn’t eat enough vegetables and fruit†¦show more content†¦If government has signed with other trade agreements, our product will enter into overseas market easily. * Economic-The state of the economy in which business operate is determined by four key variables: inflation, unemployment, economic growth and international trade. The rapid growth of the national economy is con tinuing increase in income and consumptive level will help to impel consumer demand always in the fast-growing stage. Our product is also growing faster. * Social-our product is sell to young people, most of them are students so we need to be friendly with them when we propagandize in the social especially the advertisement should be accepted quickly. Sell to overseas the language also our problem. * Technological –The Supa-F is created product so no- skilful in technology. 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Progressive Islamic Themes Free Essays

string(113) " outside the tradition Islamic realm, incorporating an inherently adaptable and inclusive format \(Husin 2012\)\." Abstract The impact of the Progressive Muslim movement has become a matter of substantial debate. This essay examines the methodology and tenants that put the Progressive movement at odds with the traditional establishment. The evidence presented in this essay illustrates the inclusive and adaptable nature of the Progressive movement which stands at odds with the conservative ranks. We will write a custom essay sample on Progressive Islamic Themes or any similar topic only for you Order Now This essay will be of value to any researcher examining the Islamic faith. 1 Introduction As the world continues to grow closer together, the Muslim faith has become a major influence around the globe. The Progressive interpretation of the Islamic religion is gaining ground as well as gathering a substantial amount of debate. This essay will assess the key methodological, theological and intellectual assumptions that the Progressive Muslims utilize as a basis for their lives. Beginning with a brief overview of the Progressive movement this essay will illustrate the currant scenario. Following this section with an examination of the evolving tenants of the approach will demonstrate how this view impacts the modern world. The combination of the first sections will create an illustration of the potential for the Progressive approach to the Muslim faith in the future. In the end, this essay will have examined past practice, modern interpretations and future potential for the Progressive movement of the Muslim faith with the stated goal of developing a better understanding of the approach. 2 Traditional and Progressive Islam There is an emerging trend in the Islamic world of an increasingly Progressive interpretation of traditional Holy aspects of the religion (Benard 2003). As the Islamic religion continues to spread, the traditional interpretation of the Qur’an has changed and increasingly brought into question. This is a departure from the strict adherence to the traditional and more conservative readings of the sacred religious passages (Ibid). As new cultures find value in Islam, their individual and unique understanding of these religious elements continues to grow, which in turn creates the Progressive, or liberal form of Islam. The modern generation has seen a division of interpretation as some factions call for Shari ’a in all facets of life, while others argue for the reinterpretation of long held passages in order to accommodate the needs of the new world (Ichwan 2013). These instances of change are characterized as movements within the larger religion as opposed to schisms (Benard 2003). Others characterize the emerging form of Progressive interpretation as entirely different sect that embodies a separate approach (Ichwan 2013). Yet, many of the elements that the tradition or conservative factions hold sacred are still revered within the evolving infrastructure. A stark difference in the form of interpretation exists between the traditional form of Islam and the Progressive method (Perez, Gue?ye and Yang 2005). The conservative tradition is typical of the literal interpretation of the religious text with heavy emphasis on the male dominated societal structure. In contrast, the Progressive Mus lim has begun to reinterpret the same passages of the Qur’an within the context of independent thought (Ibid). There emerging trend is to tie these works to the modern age rather than adhere to a political and social system that can seem unbalanced in limiting in several respects. Many scholars specify a difference in the liberal and Progressive factions within Islam (Safi 2013). The liberal form of Islam has existed for centuries, and the quest to adapt the faith to the modern times is not a new effort. However, Safi (2013) defines the key difference between the liberals and the Progressive trend as the concrete desire of the Progressive party to find a solution to societal issues that have a direct bearing on the quality of life in today’s world. A hallmark of the liberal Muslim lacks the base characteristic of fundamental transformation that the Progressive faction has been credited with (Ibid). Others contend that the Progressive branch of the Islamic faith is simply an extension of the liberal wing that has been active for generations (Perez et al 2005). The capacity to distinguish the two is only separated by dogma and the interpretation of method. The current Progressive Muslim is an advocate of a balanced and pluralistic society through a positive engagement with Islam (Safi 2013). This pillar is central as the drive to increase the perception of a sense of social justice is a cornerstone of the Muslim faith.With a vision to reach out to even the most entrenched culture, the Progressive Muslim tenants call for the recognition of religious and ethnic pluralism (Perez et al 2005). This inclusive nature is allowing the practice to be accepted in areas and cultures that have longed shunned any form of the Muslim tradition. Progressive Islam is a departure from the traditional, yet, includes many of the sacred elements favoured by the conservatives. 2.1 In Summary The traditional ranks of Islam commonly regard the reinterpretation of the Holy works as a mistake. Further, the movement to re-examine every element of the religion has sparked outrage in some instances. Yet, the increasingly inclusive nature of the Progressive Islamic traditions allows many new people to experience the faith every day. 3 Progressive Islam There are several social and political issues that the Progressive faction of Islam has sought to reconcile with the modern world (Yilmaz 2008). The sect has defined themselves as possessing humanist interests assisting the downtrodden. Safi (2013:2) describes the Progressive Muslim as being advocate for those that through no fault of their own, have found themselves in perpetual poverty, oppression, pollution and general marginalization. The Progressive Muslim sees an opportunity to open the doors to new cultures and followers by finding a solution to many of the troubling social issues of the era. The Muslim Progressive movement utilizes a very strong tradition of social justice that is at the heart of the Islam religion (Benard 2003). These traditions stem from the Qur’an and the hadith as well as several of the emerging Islamic scholars including Shari’ati (Ibid). A hallmark of these Progressive teachings is that the teacher employs sources from outside the tradition Islamic realm, incorporating an inherently adaptable and inclusive format (Husin 2012). You read "Progressive Islamic Themes" in category "Essay examples" Several of the external elements are drawn from Gustavo Gutierrez as well as humanism sources, which combine to call for ‘witnesses for God in Justice’ (Safi 2013:2). There is the perception of a shift away from the previous generations of Progressive Muslims in that there is a strong undercurrent of engagement in the movement. A central tenant of the Progressive movement is the need to reach out to those that have not traditionall y been a part of the Islamic tradition (Ma?rtensson, Bailey, Ringrose and Dyrendal 2011). Safi (2013) describes the Progressive Muslim as a person that holds the transformative interpretation of the Muslim Faith that says that every human, female or male, non-Muslim or Muslim, poor or rich has exactly the same value in the eyes of God. This is a departure from the once held view of separatism from the rest of the world that Islam once held. Further, the Progressive Muslim is expected to engage with the full range of material (Martensson et al 2011). No longer is any debate off limits or beyond the norm. This is a critical step in the drive to provide an inclusive infrastructure for the wider acceptance of the religion. Eshlkevari (2013) argues that the Progressive Muslim is marked by the need to experience the separate interpretations of Islam in order to fully understand the meanings of each unique practice. Eshlkevari (2013) illustrates the concept that the Progressive Muslim has the belief that it is time to translate the Islamic social teachings in such a manner that encompasses the needs of the modern generation. There is an emergence of a trend for the Progressive Muslim to actively reach out to their poor neighbors in an effort to provide sustenance as demonstrated by the Prophet. This argument is further cemented by the Progressive Muslim belief that the Muslim community cannot achieve true justice without recognizing that the female members of their culture have the same consideration as the male members (Eshlkevari 2013). This perception of building gender equality is a hallmark of the Progressive movement, the effort to balance and meet the needs of the entire population and not just a fraction of it. Many Progressive Muslims measure progression by the gender free implementation of justice within their society (Ibid). This effort adds to the methods capacity to attract such a wide range of adherents in the modern age. The Progressive Muslim associates women’s rights with basic human rights (Safi 2103). This is a fundamental shift away from the previous interpretations of the Islamic faith. A singular facet of the Progressive Muslim movement is the effort to seek out pluralism, inside and outside of the umma, or the Muslim religious community (M and Avilli 2003). It is the appreciation of the wider availability of knowledge and truth that allows the Progressive Muslim movement to grow beyond the traditional limitations. Further, the approach seeks to do more than simply engage with faiths and considerations not their own, there is a real need to fully experience true engagement that allows for the identification of both the similarities and the basic differences between the Muslim faith and others (Ibid). This effort to reach beyond the threshold of tolerance and enter into a true conversation that allows for growth is the criteria that the Progressive Muslim seeks to meet. Progressive Muslims are taking advantage of technology in order to not only communicate but share ideas and beliefs (Eshkevari 2013). This is direct integration of the basic tenants of the Islamic faith and the emerging opportunities of the modern era. Safi (2003) describes the basic and central tenants that connect the Progressive Muslim society together: A) A new approach to the old scriptures. There needs be a full reinterpretation of the traditional texts in an effort to fit them into modern life. B) There must an open acceptance of modern culture, including customs and common practices. The often rigid expression of the Islamic society should be reexamined in order to achieve the best result. C) The interpretation of the Holy works must be an individual experience, and not strictly regulated by those in power. D) The unique and individual sense of right and wrong must not only be developed but utilized in a day to day effort to make life better. E) Complete and unbiased gender equality must exist. This is a tenant that is necessary to fully address the social and cultural needs of the current generation. These principles have served to set the Progressive movement apart from the more traditional interpretation of the Islam tradition (Safi 2013).With each new interpretation of traditional scripture, the Progressive movement has a hallmark of inclusive, nonviolent action. 3.1 In summary The Progressive Muslim is marked by the clear preference for gender equality in all things. Indicative of this mind-set, the Progressive approach is also heralded by the inclusion of outside knowledge and wisdom into the traditionally closed debates. Further, this extension of equality reaches down into every element of Islamic life. Perhaps, the starkest shift away from the traditional Islam comes in the expectation of independent thought and evolution in the worship of God. No longer is it acceptable to simply and blindly follow a leader, the Progressive Muslim thinks and acts for themselves, in a just and open manner. 4 Future Potential Safi (2003) cites many areas of potential conflict over the course of the developing era for the Progressive Muslim movement. With the reinterpretation of the religious pillars of Islam, will be the resistance from the conservative members of the faith. Others see this as the natural evolution of Islam (Benard 2003). Many of the most prominent and influential authorities within the Muslim world speak to the need for the further development and evolution of the faith so as to address pressing common issues (Mandaville 2013).In order to fully realize the potential inherent in the Progressive Muslim movement, there must be a full acceptance of the path forward through the inclusion of all elements, genders and faiths. A primary area of concern as the Progressive movement goes forward will be the development of gender equality and the capacity to be judged without reference to gender by Islamic law (Benard 2003). Beginning by allowing women the basic human rights and ensuring that these are sustained will enable the Islamic outreach to impact a tremendous amount of females around the world. Further, this drive towards basic gender equality feeds into the Progressive components of ascribing human rights to all of humanity (M et al 2003). A critical element of the Progressive Muslim movement will rest on the capacity to not only enforce this pillar but recognize this within every culture. In many cases traditional bias and prejudice due to colour, sex or other element has driven a wedge in the effort to effectively reach out and communicate with new populations (Mandaville 2013). In line with this development of human rights, equality among the genders is the increase of rights for the women in general (Mandaville 2013). Progressive Muslims are increasingly at odds with the traditional interpretation of Islamic law in that it allows the male many privileges over the female. Further, this view holds that not only should women be allowed an active role in society, but the female should be active in politics and guiding the nations (Ibid). These are fundamental differences form the conservative Muslim that sees the women as being subject to the male in nearly every aspect. Moving from the realm of feminism into the politics, the view held by the common Progressive Muslim that religion should be separate from the faith is a stark departure from past actions and interpretations (Safi 2003). Traditional views have argued for the religious establishment having firm influence over the entire political establishment. Yet, this system can lead to the perception of c orruption and less tolerance of competing viewpoints (Benard 2003). Others see this as the surest way to safeguard the integrity of the judicial system (Mandaville 2003). In the drive to provide an inclusive setting the Islamic Progressive movement, must have the perception of honesty and integrity in all things. As these initial tenants indicate, the view of the Progressive Muslim on violence and the utilization of force to achieve goals are as a negative interpretation of Islam (Safi 2003). There is a determined effort in the developing movement to diminish not only the expectation of violence but the use of the tactic in any form. As this form of tolerance is added to their basic human rights efforts, the potential for the Progressive Muslim to not only reach out but connect with many nations continues to grow. 4.1 In summary The potential for the Progressive Muslim movement to connect to the world will continue to grow in relation to the capacity to be inclusive. With the presence of the pillars of gender equality, political Progressiveness and overall tolerance there is a real sense of movement and potential in the Islamic world. Alongside the drive to be inclusive the Progressive Muslim movement could reap equal reward as good intentions continue to build. 5 Conclusion This essay has assessed the key methodological, theological and intellectual assumptions that the Progressive Muslims utilize as a basis for their lives. The evidence presented has illustrated interesting aspects of the Progressive Muslim movement. With an overriding drive to be inclusive the emerging Islam is making a fundamental effort to reach out to populations around the world and bring them the tenants of faith. This general inclusiveness is built around a growing sense of equality of every person in every manner. The departure away from the traditional interpretations of the Holy works is leading to recognition of further value to be found in the ranks of the women around them. Accompanying the general openness of the Progressive Muslim, the departure away from the religious establishment having full control of the political establishment is building. This is a fact that serves to promote the tenant of equality, by creating a judicial system that does not recognize nor function on the premise of gender. This fundamental departure from tradition could be a turning point for many Islamic women and culture in general. With the turning away from violence and the embracing of the nonviolent, the Progressive Muslim is stepping away from the perception of fear and confrontation that has served to define Islam throughout modern memory. Much like any religion of note, Islam is in a constant state of evolution, lending the faith the depth and credibility to serve the modern age. With the growing recognition of equal value and potential regardless of gender, the Progressive Muslim movement marks a new chapter in the drive to bring the world together. In the end it will not be one movement or reinterpretation that serves to bind the world closer, but the acceptance and tolerance of each and every faith that illustrates how close we already are. 6. References Benard, C. 2003. Civil democratic Islam. Santa Monica, CA: RAND, National Security Research Division. Carrese, H. and Carrase, D. 2011. Islamic Renaissance: Liberalism and Democracy in Turkey. Eshkevari, H. Y., Mir-Hosseini, Z. and Tapper, R. 2006. Islam and democracy in Iran. London: I. B. Tauris. Gulen, F., Movement, G. and Roads, H. 2008. Beyond Post-Islamism: A Critical Analysis of the Turkish Islamism’s Transformation toward Fethullah G†ulen’s Stateless Cosmopolitan Islam. Haddad, Y. Y. 2011. Becoming American?. Waco, Tex.: Baylor University Press. Husin, A. 2013. Educating for Islamic Pluralism: Lessons from Indonesia. Islam and Civilisational Renewal (ICR), 1 (1). Ichwan, M. N. 2013. Alternatives to Shariatism: Progressive Muslim Intellectuals, Feminists, Queers and Sufis in Contemporary Aceh. Regime change, Democracy and Islam the case of Indonesia p. 137. M and Avilli, P. 2003. What does Progressive Islam look like?. ISIM Newsletter, 12 p. 34. Ma?rtensson, U., Bailey, J., Ringrose, P. and Dyrendal, A. 2011. Fundamentalism in the Modern World, Vol 1. I.B. Tauris. Perez, A. F., Gue?ye, S. P. and Yang, F. 2005. Civil society as democratic practice. Washington, D.C.: Council for Research in Values and Philosophy. Safi, O. 2003. Progressive Muslims. Oxford: Oneworld. Safi, O. 2003. What is Progressive Islam?. ISIM Newsletter, 13 p. 48. How to cite Progressive Islamic Themes, Essay examples

Diversification as Growth Strategy

Question: Discuss about the Diversification as Growth Strategy. Answer: Introduction: It would be correct to say that diversification is one the key corporate strategy to enter a new market. It is believed that diversification strategy is one of the most risky parts of Ansoff market. There are four key parts of Ansoff matrix (Selby, 2015). These four parts are the four strategies to enter a new market. The diversification strategy is used when the firms would launch the new products in the new market. The key part of the differentiation strategy is that both markets and products are new. In the diversification strategy business has no experience in the new market and does not know if the product is going to be successful. Generally the company would use the diversification strategy when it has the funding to take risks and manage the operations in the new market. It is important that the diversification strategies should be aligned well with the mission and vision of the organization. It would be correct to say that diversification strategy is one of the key growth st rategies for organizations. The example of organizations that exhibits diversification strategies can be discussed as: Example: Unilever is a global conglomerate that operates in almost every part of the world. Last year, the company launched a night cream in the Malaysian market (Ardito Ernst, 2015). This is an example of diversification strategy. Example: Toyota is an established automobile player. In the year 2010, the company launched a new car in Bangladesh. It was a new car from Toyota in Bangladesh. This is also an example of diversification strategy. References Ardito, L., Ernst, H. and Petruzzelli, A.M., 2015, January. Technology characteristics, firms diversification strategies, and new product introduction. In Academy of Management Proceedings (Vol. 2015, No. 1, p. 10389). Academy of Management. Selby, J.T., 2015. On the Relationship Between Product Diversification and Firm Performance.

The Childrens Crusade Essay Example

The Childrens Crusade Paper James Millette Ms. Kelzer World History 11/28/11 By June, 1212 about 30,000 kids under the age of twelve had showed up to support and go on the journey to capture back the holy land. (Kreis, Steven) Even wealthy children had snuck outside of their families to join. The children’s crusade seemed like it would be successful and had good intention, but had a huge lack of sense of leadership and planning. He had led him and his army into a dispute against all factors of nature. At him being so young of age, that had also caught up with him. It has been said that the children’s crusade was a set up to try and shame the king and his army to go and fight for the holy land. The Crusades were a series of religious wars, blessed by the Pope and the Catholic Church with the main goal of restoring Christian access to the holy places in and near Jerusalem. The Crusades were originally started in response to a call from the leaders of the Byzantine Empire for help to fight Muslim Turks expanding into Anatolia, these Turks had cut off access to Jerusalem. The main series of Crusades occurred between 1095 and 1291. We will write a custom essay sample on The Childrens Crusade specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on The Childrens Crusade specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on The Childrens Crusade specifically for you FOR ONLY $16.38 $13.9/page Hire Writer This Holy Land was extremely important to Christians because it was where Jesus Christ had lived. The church had taken the process a step further, claiming crusading as doing a sort of deed to God for sins that had been done. This created a desire to fight for Christianity, and a motivation that kept Western Europe in tact, causing thousands of ordinary people to join the cause. The origin of the Children’s Crusade however, was from the increase of religious feeling among the peasants and laymen. Mobs of children, who belonged to religious communities and carried the belief of recovering Jerusalemm had assembled. A boy named Stephen, who was twelve years old and was from Cloyes in the Orleannais. He was born out of a poor family, which was neglected in their town. He supposedly had come upon Christ while he was sleeping and was ordered to give a letter to the king and also preach the crusade. The king had turned him down, but Stephen began to go across town and he preached. His letter had told his followers that crossing obstacles like the sea would be easy for them: it said that the waterways would part and let them cross through. According to the church, this crusade wasn’t really a crusade because they weren’t blessed by a pope. The church believed they couldn’t bless if a crusade was bound to fail, but they thought that by sending these kids would put shame on the popes and make them actually put together a crusade and capture Jerusalem. The amount of inspiration Stephen had towards his religion was immeasurable. He had gone and preached promoting the crusade against Muslims of the east of Spain and had been turned down by nearly everyone who he had come across. After he had received the letter from Jesus he arrived at the entrance of Abbey of Saint-Dennis and had announced that he would lead an â€Å"army† of children to rescue the holy land. In the summer of 1212 three armies of children, each more than thirty thousand strong, setout from France and Germany, to walk to Jerusalem and rescue the Holy Sepulchre from the armies of Muslims. The leaders were children, boys only twelve or thirteen years old; they preached in churches, at shrines, and on highways. Now, this was an act that took major amounts of courage but children cannot lead other children and Stephen being only twelve years old, he wasn’t ready to lead either. When it comes to leadership, Stephen lacked highly in it as a whole. Mostly all of his army had set on foot and Stephen had designed a cart for himself. At his sides were several boys on horseback who were from richer families and could afford these things. It wasn’t fair to the other 30,000 kids that had to suffer on foot. Money distribution had become a huge issue. There was no money to buy food or water or any means of transportation anywhere. Stephen had also made his army believe that the sea would spread for them and they would be able to cross, none of this happened. A few days later, two merchants, Hugh the Iron and William the Pig, confronted Stephen with a deal. They offered to provide seven ships, to the mass of children, free of charge. All of the boys and girls boarded their ships and set out to Palestine. It took about 18 years until the story of the tragedy had been talked about The fact that Stephen was only twelve years old and had come from a poor peasant family really had an effect on his sense of power. It seemed as though people didn’t respect him. On top of that he didn’t know how to read nor write, he was in a way looked at as a fool even at such a young age. It was wrong for the king to even let him step foot out on his own. The morals of the king were that he would shame his own army into fighting the crusades, but this didn’t work and the king had sacrificed 30,000 other children’s lives. When there is a mass population of kids, disease also comes into play. As the journey went on, many kids became diseased and those diseases had carried to both the kids and the towns that they had traveled through. Before reaching the sea, over half of the army had either died from disease, starvation or heat exhaustion. This was considered a very painful journey, some kids had wandered off to seek food or just to go home. Since Stephen didn’t know how to read, for days even weeks the children wouldn’t hear from anyone and they had come across towns out of luck. Once reaching the city of Marseilles, they were kindly greeted and were given rooms to sleep in. Now these rooms were only given to the more wealthy, most of them stayed out on the streets and scavenged whatever food they could find. EBSCO Publishing Service Selection Page. Web. 13 Dec. 2011. †¢ The Childrens Crusade. History Learning Site. Web. 28 Nov. 2011. †¢ Children’s and Shepherds’ Crusades: Were the Children’s and Shepherds’ Crusades Class Protests of the Poor Against the Wealthy? History in Dispute. Ed. Mark T. Abate. Vol. 10: The Crusades, 1095-1291. Detroit: St. James Press , 2003. 32-39. Gale Virtual Reference Library. Web. 11 Nov. 2011. †¢ Kreis, Steven. The Childrens Crusades (1212). The History Guide Main. Web. 11 Nov. 2011 †¢