Religious Identity In Different Cultures Sociology Essay

Religious Identity In Different Cultures Sociology Essay We argue that it is possible to empirically test some of the postulates of the classical distinction between an intrinsic and an extrinsic religious orientation: we investigated how people perceive the difference between an individual and a social religious identity, between a central versus a peripheral religiosity, and which are the different motives effectively underlying these different forms of religious identity. Using an ecological measure based on four types of participants self-categorization, results from a longitudinal study across six countries provided a new framework for interpreting religious identity. In particular, religious identity was mainly categorized at a social level by European respondents, whereas nonwestern respondents mostly rated it at an individual level; religious identity was perceived as equally central at the individual and social levels of categorization. Last, we compared the strength of different identity motives underlying these different forms o f religious identity. In the conclusions, we discuss the importance of investigating the different ways of being religious, and how they differ according to the specific experience of religiosity in a particular national context. Keywords: religious identity; identity motives; religious orientation; cross-cultural. The Categorization of Religious Identity in Different Cultures Is there a single form of the religious sentiment? This question was the first interrogation of Allports seminal book The individual and his Religion (1950, p.3): it is clear even in everyday life experience that individuals differ radically from one another in their ways of being religious and that each person endorses the religious identity with a different accent. Some years later, Allport and Ross (1967) developed the well-known distinction between intrinsic and extrinsic religious orientations. In this framework, the intrinsic orientation is typical of an individual who lives religiosity as something personal, mainly consisting of private expression, central in life and satisfying the individual need for meaning; on the other hand, the extrinsic oriented individual mainly lives the social aspect of religiosity, considering religion as something peripheral in his/her existence and that responds to social needs, such as the need for belonging or for high social status. Even if it has been widely used, many scholars pointed out the weakness if this definition and the debate on how to define religious identity is still open. Here, we focus on two parts, which we investigated in a cross-cultural study of late adolescents. The first aspect concerns the level of categorization of religious identity: in the intrinsic orientation, religiosity is personal and endorsed at an individual level, whereas the extrinsic type is mainly associated with a social level and thus with group belonging. Does this distinction correspond to real life experience of religious identity? Is it possible to distinguish between an individual (or personal) versus a social (group belonging) religious identity? The second aspect deals with the structure of identity: for an intrinsic orientated individual, religious identity is central and of primary importance, while it is peripheral and superficially endorsed in the extrinsic one. Does the distinction between individual and social religious identity entail a difference between a central versus a peripheral religious identity? In sum, this empirical study investigated in an ecologic framework if some people perceive their own religious identity as an individual characteristic, whereas others as a group belonging, and the implications of this difference for the understanding of religious identity. The Level of Categorization of Religious Identity: Individual and Social Religious Self According to the delineation of the religious orientations provided by Allport and Ross (1967), some people live religiosity as something personally chosen and individually endorsed, whereas other people live religiosity mainly as a belonging to a social group. In the literature, research into religiosity sometimes consider the individual aspect of religion, for example solitary personal prayer (e.g. Fincham, Lambert, Beach, 2010), while at other times consider the social side of religiosity, for example the feeling of belonging to a group and the commitment toward this group (e.g. Vekuyten Yildiz, 2010). Cohen, Hall, Koenig, and Meador (2005) argued that the importance of social aspects in religion can be viewed as a cultural characterization of certain religious denominations (see also Cohen, Siegel, Rozin, 2003; Hall, Meador, Koenig, 2008); for example, the emphasis on communitarian aspects (praying together, feeling a sense of belonging) is stronger in certain denominations, whereas in other denominations the emphasis is more on individual religiosity (e.g. beliefs, conversion, personal prayer). Another possible explanation for the different emphasis put on the individual versus social side of religiosity can be found in general culture: the differences between individualistic and collectivistic cultures might also affect differences in religious identity (Triandis, 1995). The six countries included in the present study all have a Christian historical background (paired with Islam in Lebanon), but they differ in levels of individualism and collectivism (Triandis, 1995). Thus, we explored the question about the individual or social characterization of religious identity in a large sample of different cultures, allowing to compare between individualistic and collectivistic countries. To our knowledge, no study to date has investigated with an ecologic approach what people actually feel about their religious identity. A first purpose in the present study is to look at what people say when they think about their religious identity. In particular, we proposed to look at four possible levels of categorization, drawing on self- categorization theory (Turner, Hogg, Oakes, Reicher, Wetherell, 1987): an individual level, a relational level, a small group level and a large group level. We expected that some people perceive their own religious identity mainly as a personal characteristic, whereas others perceive it as a group belonging, etc. Therefore, we examined which level of categorization people associate their religious identity with if directly asked, without any sort of priming (e.g. without influence by instructions or by item formulation). The Structure of Identity: Central and Peripheral Religious Self The question about the centrality of religiosity in the individual self is assuming growing importance in the literature. In fact, it is argued that the individual differences in centrality of the religious self may also result in different degrees of integration of religion in life, and thus to different outcomes (Pargament, 2002). According to Allport and Ross (1967) theorization, intrinsic and extrinsic religiosity imply a different degree of centrality of religion in the individuals life: the intrinsic orientation entails centrality in life, i.e. subjective importance of religion, and it is seen as a more mature form of religiosity, whereas in the extrinsic form religiosity is a more peripheral part of life. Given that the authors consider intrinsic form of religiosity mainly as individual religiosity, they also assume that the individual religious self is more central than the social (extrinsic) religious self, which is seen as more peripheral. Nevertheless, this clear-cut opposition is questioned from many parts (e.g. Pargament, 1992; Burris, 1994). Flere and Lavric (2007) argued that intrinsic religious orientation is a culturally specific American Protestant concept and concluded that it is time for scholars to approach the question of the authenticity [italics added] of non-intrinsic religious orientation, including social extrinsic orientation not just as sociability, but as a legitimate path for achieving grace and salvation (p. 529). Therefore, we argue that research into the perceived centrality of different types of religious selves would gain clarity by being investigated cross-culturally, comparing across cultures the perceived importance of religiosity in the individual, relational or social self. In the present study, we investigated the centrality measured as perceived subjective importance of religious self in identity in a cross-cultural sample from six nations, including both western and nonwestern countries. We examined if people who define their religious identity more in terms of individual versus relational versus social self also show different degrees of centrality of that religious identity. According to the evidence provided by Cohen and colleagues (2005), and Flere and Lavric (2007), the social aspects of religiosity can be perceived equally important as the individual aspects by the person herself; thus, we expected to observe equivalent degrees of centrality at all levels of categorization. The Present Study This study is based on secondary analysis of a data set of a broader longitudinal study into culture and identity (Becker, Vignoles, Owe, Brown, Smith, Easterbrook, et al., 2012). For the purpose of the present research, we examined six different cultural contexts: three European countries from different parts of Europe (UK, Belgium, Italy) and three non European countries, specifically a Middle East country (Lebanon), one in East Asia (Philippines) and one in sub-Saharan Africa (Ethiopia). These countries represent six very different cultural contexts in which religious identity can develop, with varying levels of individualism and collectivism (Triandis, 1995): the UK, Italy and Belgium have similar high rates for individualism, while Lebanon, Philippines and Ethiopia are all collectivistic countries (Hofstede, 2001). We hypothesized that in all these contexts people can perceive their religious identity at different levels of categorization, with implications for the centrality of religious identity and for the motives underlying each type of religious self. In the previous sections of this paper, we accounted for the distinction between individual and social religious self; then we exposed the centrality or non centrality of religious identity and the multiplicity of motives that can be at the basis of religious identity. The study reflects this pattern and provides answers to three research questions: (1) Are there individuals who categorize their religious identity as individual and others who categorize their identity as relational or social? Our hypothesis, following Cohen at al. (2005), was that participants define their religious identity both as individual and as social. (2) Is the individual religious self the most central religious identity? Our hypothesis, consistent with Cohen et al. (2005) and Flere and Lavric (2007) findings that both individual and social motives can have the same importance in religious identity, was that, irrespective of culture, the perceived centrality of religious identity is equivalent at the individ ual, relational and group level of identity. Method Participants. Participants were a subsample of the broader research project, constituted by secondary school students in the UK, Belgium, Italy, Lebanon, Philippines, and Ethiopia. A total of 1,793 participants took part in the study. The mean age was 17.5 (SD 1.1); 257 were residents in the UK, 194 in Belgium, 187 in Italy, 300 in Lebanon, 250 in Ethiopia, and 300 in the Philippines. Demographic information regarding age, gender, general religiosity (mean rates for How important is religion to you?, from 1 not at all to 5 extremely) and religious belonging in each national sample are presented in Table 1. Table 1. Participants Characteristics and Religious Belonging by Sample. Sample Belgium Ethiopia Italy Lebanon Philippines UK Mean Age (sd) 17.7(1.1) 18.1(1.0) 18.1(0.8) 17.3(0.5) 17.9(1.3) 17.1(0.8) % Female 57 45 61 46 66 75 Religiosity (1-5) 2.14 4.77 2.69 3.73 4.03 1.92 % Christian 45.4 97.1 77.8 34 89.3 34.1 % Muslim 6.0 1.2 1.6 61.3 0.7 0.8 % Other 1.2 3.8 2.0 8.7 2.4 % no relig. belonging 46.6 1.6 16.8 2.7 1.3 61 Procedure. The research was introduced as a study about opinions, thoughts and feelings; participants were recruited through schools and were not compensated in any way. As the present study is based on secondary analysis, the research team members who supervised the completion of the questionnaire were unaware of the researchs aim, so participants were not influenced about religion/religiosity. A questionnaire was filled out at the beginning of the school year (time 1) and, after a period of approximately six months, another questionnaire was completed (time 2). In nations where this was an ethical requirement, parental consent was obtained in advance. Measures. Measures were included within a larger questionnaire concerning identity construction and cultural orientation (see Becker et al, 2012; Owe et. al, 2012). The questionnaires were administered in English in UK and Philippines, and they were translated from English into French (Belgium), Italian (Italy), Arabic (Lebanon) and Amharic (Ethiopia) in each country. Independent back-translations were made by bilinguals who were not familiar with the research topic and hypotheses. Ambiguities and inconsistencies were identified and resolved by discussion, adjusting the translations. Only the measures relevant to this article are described here. Generation of identity aspects. First, participants were asked to generate freely ten answers to the question Who are you? (hereafter, these answers will be referred to as identity aspects), using an adapted version of the Twenty Statements Test (TST, Kuhn McPartland, 1954, see Becker et al., 2012). This part of the questionnaire was located at the very beginning of the questionnaire, so that responses would be constrained as little as possible by theoretical expectations or demand characteristics. The ten aspects generated by respondents at time 1 were re-presented at time 2 and participants re-evaluated them after the time lag. Self-categorization of identity aspects. (Vignoles et al., 2006). Participants were asked to indicate for each identity aspect the category that best fitted their identity aspect, by circling a letter (possible choices: I, for individual characteristic, R, for relationship with someone, SM, for belonging to a small group, LG, for belonging to a large group). We adopted four categories in order to maximize the ecological approach and let respondents choose between more than a dichotomous alternative. Identity centrality. (Vignoles et al. 2006). A question measured the perceived centrality of each identity aspect within participants subjective identity structures (How important is each of these things in defining who you are?; scale anchors were 0 = not at all important, 10 = extremely important). The same item was answered both at time 1 and at time 2. Identity motives. (Vignoles et al., 2006). Participants were asked to rate each of their identity aspects on the six identity motives. The questions measured the association of each identity aspect with feelings of self-esteem (How much does each of these things make you see yourself positively?), distinctiveness (How much do you feel that each of these things distinguishes you-in any sense-from other people?), belonging (How much does each of these things make you feel you belong-that you are include among or accepted by people who matter for you?), efficacy (How much does each of these things make you feel competent and capable?), continuity (How much does each of these things give you a sense of continuity-between past, present and future-in your life?), meaning (How much does each of these things give you the sense that your life is meaningful?). Scale anchors were 0 = not at all, 10 = extremely. Results After collecting data, we read all the identity aspects and selected the identity aspects referring to religion, coding them as 1 and all other aspects as 0. All the aspects that mentioned God, Religion, belonging to religious organizations, etc. were coded as religious identity aspects. Examples are: Christian, Religious, God fearing, Member of the Church, etc. The percentage of people who mentioned at least one religious identity aspect in each country were: Ethiopia 47%, Philippines 33%, Italy 13%, Belgium 9%, Lebanon 7%, UK 6%. Most of the following analyses, except where indicated, were conducted selecting only participants religious identity aspects. Self-categorization of religious identity aspects. The questionnaire item, as described before, allowed to choose between individual characteristic, relationship with someone, belonging to a small group and belonging to a large group. The percentages of selected categories differed in each country sample. As we can see in Figure 1, European participants mainly categorized their religious identity aspects as group belonging, while non-European participants labeled their religious identity aspects as individual characteristic in the majority of cases; relationship with someone and small group were chosen by a minority of respondents. A Chi-square test indicated significant differences between countries, à Ã¢â‚¬ ¡2 (15, 232) = 47.981, p We then checked if the differences in categorization were connected to general culture. We tested if it was a general tendency of western respondents to define all their identity aspects as group belongings, but we found that this categorization is specific to religious identity aspects: a Chi-square test conducted on all identity aspects of the European samples indicated a significant difference of categorization between religious and non religious identity aspects, à Ã¢â‚¬ ¡2 (3, 1) = 33.645, p Figure1. Figure 1. Percentages of self-categorization of religious identity aspects in each sample. Centrality of religious identity in the different levels of categorization. We tested the hypothesis that religious identity aspects would be perceived as more central (i.e. rated as more important) in an individual religious self (aspects labeled as individual characteristic) than in a relational (aspects labeled as relation with someone) or social religious self (aspects labeled as small group belonging or large group belonging). However, the ANOVA comparing the means of the four groups revealed no significant differences in the centrality of the religious identity aspects (F (3,202) = 1.61, p = .189). Mean centrality for each level of categorization is reported in Figure 2. Thus, all levels of categorization of religious identity are associated to the same degree of importance for the person who endorses one of them. Figure 2. Mean identity centrality of the religious self by level of categorization. Numbers in parentheses report standard deviations. Centrality was significantly different between countries (F (5,202) = 6.40, p Discussion Our aim was to explore different forms of religious identity in different countries. The study measured the occurrence of religious identity with an ecological procedure, where participants freely generated aspects of their identities. In countries with a higher mean religiosity, a higher number of participants listed a religious identity aspect in their identity. We first investigated the level of self-categorization (Turner et al., 1987) that participants choose for the religious aspects of their identity. Interesting between-country differences were observed: most Western participants rated their religious identity as group belonging, whereas nonwestern participants rated it as individual characteristic. This pattern does not match the traditional individualist-collectivist distinction (Triandis, 1995), and it cannot be explained by general culture (as tested by the comparison with other, non-religious, identity aspects of the same participants), but probably reflects something mo re specifically connected with religious traditions and habits. These results are in line with Cohen et al. (2005) and add to the existing theory the specification that the importance of social versus individual aspects of religious identity varies not only by religious denomination but also by the specific experience of religiosity in a specific national context. It could be, for example, that in Western countries, where religion is not so widespread, people who experience religiosity necessarily have this experience by means of affiliation with a particular group. On the contrary, in countries in which religion is more widespread, individuals can live a religious experience individually and without entering a specific group. The second aim of our study was to compare religious identity centrality at different levels of categorization: literature about intrinsic and extrinsic religious orientation suggests that a more personal level of categorization would coincide with a more central (i.e. perceived as important) religious identity (Allport Ross, 1967). However, we predicted, following Cohen et al. (2005) and Flere and Lavric (2007) that the perceived importance of religious identity should be the same for individual, relational, and social religious identity. In support of this hypothesis, there were no significant differences in the mean rates of identity centrality at the four levels of self-categorization. Thus, this disconfirms the distinction between an extrinsic religiosity that is peripheral and based on group belonging, and an intrinsic religiosity that is central and pertains to an individual level. In fact, both individual level and group level religious identity have the characteristic of ce ntrality that was a prerogative of the sole intrinsic orientation. Conclusions and Implications A first implication of these findings is the irrelevance of a distinction between a first class (real, authentic, à ¢Ã¢â€š ¬Ã‚ ¦) and a second class (peripheral, instrumental,à ¢Ã¢â€š ¬Ã‚ ¦) religious identity reflecting the personal-social distinction. In fact, even if it is possible to differentiate between different levels of religious identity and to distinguish between a more personal religious identity associated with sense of meaning and a more social religious identity associated with need for belonging (as can be predicted by the traditional intrinsic-extrinsic distinction), each type of religious identity is central for the individual who lives it. Thus, we agree with Flere and Lavric (2007) that the authentic religious expression cannot be confined into the intrinsic-individual orientation but should also include the importance, for the individual, of social and relational aspects of religious identity. A limitation of this study lays in the theoretical opposition between individual and social self: even if it was a necessary option for a first disentanglement of the different ways of being religious, we think that the two selves are not alternative and that an individual could have both a salient individual religious self and a salient social religious self. Indeed, some recent studies combining the two levels measuring at the same time the individual and social side of religious identity show promising findings (see for example, Brambilla, Manzi, Regalia, 2011; Verkuyten Yildiz, 2010). What should also be further explored, is the impact of the minority or majority status of religious groups in a given country on the individual perception of religious identity. In fact, the unexpected observation, in our sample, of the prevalence of self-categorization of religious identity as a group level identity among the western participants, elicits new questions. The impact of different denominations has already been investigated (e.g. Toosi, Ambady, 2010), but less is known about the influence of religious history of each country: it could be the case that in more secularized countries the religious identity is connected to belonging to a specific group, whereas in more religious nations individuals can practice their religion as something ordinary, pertaining to the majority of people (see also Gebauer et al, 2012; Sedikides Gebauer, 2010). Another aspect of possible influence is the interconnection between peoples religious identity and the way in which they enter in con tact with a religious tradition, for example their religious group/community and its specific practices (attendance of services, solitary prayer, volunteering for an association, etc.) and, before, the transmission of faith within family (see for example Assor, Cohen-Malayev, Kaplan, Friedman, 2005).

Several of the poems from Different Cultures seem to be encouraging people to discover their true selves and their place in society

Several of the poems from different cultures seem to be encouraging people to discover their true selves and their place in society. Love after Love, Hurricane hits England and Search for my Tongue are among those poems. These poems written by different poets encourage people to discover their true selves and their place in society by using many techniques such as interesting word and phrase selection (language), thoughtful imagery to convey messages, using descriptions focussing on sounds and using structure to create an effect. Also, the poets use their own cultural experiences to convey their message especially Hurricane hits England and Search for my Tongue. The three poems are all from different cultures and traditions therefore it is important to look at the cultural context of the poems. Love after Love is a poem wrote by Derek Walcott, much of Walcott's work has explored issues of Caribbean cultural identity. He has remarked, ‘The process of poetry is one of excavation and self- discovery'. Hurricane hits England is a poem written by the Caribbean born writer Grace Nichols, who moved to England in the 1970s and now lives in the coast of Sussex. In 1987, the southern coast of England was hit by hurricane winds, these hurricane winds were rarely experienced in England, in the Caribbean, on the other hand, hurricanes are a regular occurrence and had been part of Grace Nichols' childhood. Concerning the 1987 English hurricane, the poet felt that the voices of the old gods were in the wind, specifically within the Sussex, in fact, for the first time she sensed a closeness to the English landscape like never before, and felt that the Caribbean had come to England. She now feels at home both in Guyana and in England. Search for my Tongue is a poem written by Sujata Bhatt. The poet was born in Gujarat, India, where her ‘mother tongue' or native language was Gujarati. Later, her family lived for some years in the United States, where she learnt English although she now lives in Germany. She wrote Search for my Tongue at a time when she was beginning to worry that she might lose her original language. She has always thought of herself as being in Indian who is outside India. Her mother tongue is, for her, an important link to her family and to her childhood. It is the deepest layer of her identity, she has claimed. The poets use language in their poems to encourage people to discover their true selves and their place in society. Love after love is a poem written in the second person, as if the poet is addressing the reader directly' Writing to ‘you' rather than talking about ‘me' gives the impression that the poet is offering advice to everyone. The poem is full of imperative verbs or commands: ‘sit' (lines 6 and 15), ‘Eat' (line 6), ‘give' (line 8), ‘Take' (line 12), ‘Peel' (line 14) and ‘Feast' (line 15). Derek Walcott is encouraging every reader to go through this process of self discovery, to ‘feast' on the opportunities that one's real self can enjoy, and to ‘sit' and feel comfortable with it. Hurricane Hits England varies its style of language, the first stanza is in the third person whereas the second stanza is in the first person when we ‘hear' the woman's voice. There are some contradictions in the poem. For example, the woman says that the wind is both ‘fearful and reassuring' (line 7), and, at first sight, these two words do not seem to make sense together in what could be called a paradox. This contradiction may be demonstrating that the woman, too, is unsure what her feelings are towards the hurricane, her thoughts are also contradictory. The woman asks many questions between lines 13 and 27, in each of these four questions, the poet is trying to make sense of what is happening. The exclamations towards the end help us to understand how the woman is feeling and contribute to the tone of the poem. She becomes excited, even ecstatic, at the power of the storm and the thoughts it arouses within her, ‘O why is my heart unchained? ‘, (line 27). Questions asked in lines 13 to 27 are answered in the final lines, ‘Come to let me know. That the earth is the earth is the earth'. The poet means that she finally feels at home in England, and that wherever you may find yourself on this planet, you will eventually find peace with your place in society. Search for my tongue uses the word ‘tongue' for many different meanings. The poet, Sujata Bhatt, plays with these different meanings. For example, she imagines that knowing two languages is like having ‘two tongues in your mouth' (line 4) and speaks of her original language as being her ‘mother tongue' (line 5). The poem begins colloquially, using everyday language, but then develops to employing striking imagery and language. The poem begins by appearing to answer a question- ‘You ask me what I mean†¦ ‘ (line1). If you are replying to a question someone has posed, you would use natural speech. However, if you really want to get your message across, you should turn the question back on the questioner- ‘I ask you, what would you do†¦ ‘ (line 3). The poet uses ‘shock tactics' or such striking images to do that. It could be said that if the poem says more or less the same thing twice in two languages, then it might just is well be written in only one language. However, the whole point of the poem would then be lost. The same thing being said in two languages is the key, the poet has ‘two tongues' and she doesn't want to loose one of them. Imaginative imagery is used in all three of the poems to encourage people to discover their true selves and their place in society. In Love after Love the poet uses images of feasting throughout the poem. This is because a meal, especially an intimate one between two people, is an important form of social interaction in which people can get to know each other. Therefore it is natural that the dining room scenario is used for getting to know your true self. This is a very happy poem and presents a particularly positive image of the later years in life, portraying them not as a time of loss, but one of fulfilment and recovery. In Search for my tongue the poet uses the imagery of comparing her tongue with a plant as she develops her ideas. She compares it by using an extended metaphor. You can almost imagine the ‘plant', first in decline, then growing again. This image of the plant is successful because it includes contrasts. Some of the imagery is quite startling, for instance, when she imagines that the ‘mother tongue' might ‘rot and die in her mouth' (lines 12 and 13) as the second foreign language takes over. The lost tongue grows back at night when she dreams in Gujarati, like a plant that appears to have died, but then starts to bud and grow strong again, producing beautiful blossoms. Hurricane Hits England is full of natural imagery, mainly because it is about the effect of the wind on the landscape. For example, ‘trees/ falling heavy as whales' (line 23-24) is effective because the huge trees become like floating sea creatures when the torrential rain that accompanies the hurricane makes the land become almost like sea. There is also a lot of symbolism wrapped up in the imagery, ‘Come to break the frozen lake in me' (line 33). This may indicate that the poet has been ‘frozen' by being away from her own country, so that the arrival of the hurricane can help to ‘break the ice' and allow her to live more comfortably in her new home country. The poets use descriptions focussing on sounds to encourage people to discover their true selves and their place in society. In Love after Love repetition is the device used by the poet in this poem as a sound effect. He repeats some words, or variations of them- ‘mirror' (lines 4 and 14), ‘stranger' (line 7 and 9). ‘love'/ ‘loved'/ ‘love-letters' (lines 7/9/12) and ‘life' (lines 10 and 15). This is the poet's way of emphasising the main stages of the self-discovery process. Hurricane Hits England varies the way it sounds, the first stanza is in the third person whereas the second stanza is in the first person when we ‘hear' the woman's voice. All three poems have their own specific structure, the structures of the poems are organised in orders of ideas in the poem and how they develop. In Love after Love the stanza form is irregular, but most lines are loosely iambic. This means that there is one short unstressed syllable followed by one long stressed syllable. Some of the lines are also quite regular tetrameter- for example, lines 8 and 13. The poem is split into four small sized stanzas whereas Search for my tongue is split into three large stanzas. In the first stanza she tells us how hard it is for her to know two languages and how she has neglected the one she feels most belongs to her. In the second stanza she explains these ideas in Gujarati. In the final stanza she then translates her thoughts for us into English, lines 31-39 meaning something similar to lines 17-30, showing that although her ‘mother tongue' (line 38) dies during the day, it ‘grows back' ( line 31) in her dreams at night, becoming strong and producing ‘blossoms' (line 39). Of all these three poems Hurricane Hits England is the largest. The poem is written in eight stanzas of varying lengths. The lines themselves are also of varying lengths. This irregularity helps us to see how unpredictable the hurricane is, and how unpredictable the woman's thoughts are. The first stanza of the poem is in the third person, as the reader is introduced to the woman, but the majority of it is written in the 1st person. Love after Love, Search for my tongue and Hurricane Hits England are three poems from Different Cultures which encourage people to discover their true selves and their place in society. The poets who wrote the poems do this by, the poetic devices they use, significant use of language and imagery and significant use of style and structure. All of these ideas and style are influenced by the poets' cultural backgrounds.

Experiences Of Slaves During The American Civil War

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Essay on The Benefits of Legalizing Marijuana - 1006 Words

The Topic of Legalizing Marijuana has been a very conversational argumentative issue in the American society; moreover in the American politics today. There are many good arguments on why Marijuana should be Legalize and my argument is based on facts and supporting details to prove why Marijuana should be legalize. The Legalization of Marijuana would be profitable to our government and economy, according to Evan Wood who is the founder of the International Centre for Science in Drug Policy; The U.S taxpayers have spent an estimated $2.5 trillion on the war on drugs. The Legalization of Marijuana would have a medical use, and also useful in some religions; after all Legalizing Marijuana would eliminate the cost of keeping Marijuana illegal†¦show more content†¦According to a Psychologist Mr. Rod Plotnik â€Å"The most widely use drug in the United States is Marijuana, with 14.6 million current users†. Marijuana is believed to be the leading U.S cash crops, growers make s an estimated of $25 billion yearly. Legalizing Marijuana would also reduce the environmental impacts of smuggling across U.S/Mexico border, says Gloudeman. Researchers however haven’t found any conclusive evidence that prolonged Marijuana use can cause permanent damage to the human brain or nervous system. Marijuana is also useful in some religions, it has a religious use. Some religions instruct their followers to use Marijuana, just like how Christianity and Judaism instruct their followers to drink wine on certain occasions. For example the Hindus, Buddhist and Rastafarians use Marijuana as part of their Spiritual and Religion Ceremonies; therefore this people deserve the Freedom to practice their religion as they see fit, although The First Amendment to the U.S constitution says that the government cannot prohibit the free exercise of religion, therefore Marijuana should be legal. The United States government spends billions a year in order to keep Marijuana illegal. Marijuana should be Legal because the prohibition of Marijuana isn’t helping the United States in any shape or form, if any it’s only costing tax payers billions a year. There isn’tShow MoreRelatedThe Benefits of Legalizing Marijuana1631 Words   |  6 PagesMarijuana is a naturally grown plant that has beneficial properties and the ability to create textiles, paper products, and other goods. Marijuana is currently illegal in many states in the United States. The legalization of Marijuana will produce enormous tax revenue, reduce crime, give us a renewable resource, and give sick and suffering patients a new effective medicine. The legalization of Marijuana in the United States would both benefit the well-being of its citizens as well the economy. TheRead MoreThe Economic Benefits of Legalizing Marijuana1068 Words   |  5 PagesThe Economic Benefits of Legalizing Marijuana In 2007, the American economy took a downturn known as the recession. People began looking for a quick fix to our nation’s economic problems and one fix may be right in front of us, with the legalization of marijuana. The debate about legalizing marijuana has been going on for the last decade with no end in sight. Politicians, economists, and everyday people cannot come to an agreement over this growing issue. Today economists still converse overRead MoreBenefits of Legalizing Marijuana Essay1374 Words   |  6 PagesBenefits of Legalizing Marijuana Every year, 400,000 Americans die of complications caused by tobacco products. Smoking kills more Americans each year than alcohol, crack, heroin, murder, suicide, car accidents, fires, and AIDS all put together. Every week, eight children under the age of eighteen die from alcohol related crashes. Alcohol abuse contributes to almost 50% of all traffic accidents, suicides, and homicides. However, despite the proven dangers of these socially acceptable drugsRead MoreEssay on The Benefits of Legalizing Marijuana1475 Words   |  6 Pagesthe marijuana prohibition. That is more money than the war on drugs spent on all types of drugs three years before (Hardy). Why is our government focusing on a drug that can be called merely harmless to those who use it? Why is this drug getting more money spent on it than drugs that are highly addictive and life threatening? Marijuana is not as dangerous as people may want it to seem, but there are some negative effects that come with this drugâ⠂¬â„¢s legalization. The legalization of marijuana can provideRead MoreThe Potential Benefits of Legalizing Marijuana Essay1152 Words   |  5 Pages Legalizing marijuana is a concept that can potentially benefit the public as well as the local economies. There has been a nationwide debate on whether marijuana should be legalized or not. The major consensus is that marijuana is not only bad for one’s health, but it is also dangerous to the community. These allegations are not true. Marijuana actually has health benefits that most people overlook. It is important to understand the many issues of legalizing marijuana in order to better understandRead MoreEssay about The Benefits of Legalizing Marijuana1144 Words   |  5 Pages  Ã‚  Ã‚  Ã‚  Ã‚  Marijuana use is on the rise, especially among teenagers and young adults. With the recent laws passed in eight states, legalizing medical marijuana many stand divided when it comes to this never ending debate, but I firmly believe that this miracle working drug should be legalized throughout the United States. Marijuana is by far the most commonly used illegal drug. Statistics show that over 70 million Americans have tried Marijuana and more that 20 million smoked it last year. So it isRead MoreEssay about The Benefits of Legalizing Marijuana1494 Words   |  6 PagesLegalization of Marijuana Despite late controversy regarding weed or as most professionals call it now medical marijuana, I have a strong opinion regarding given substance. I think marijuana should be legal but Im going to discuss this matter more in my essay. Some topics I would like to discuss would be: should it be legal, is it beneficial for medical purposes, economy, job growth and reducing crime rates. Background Industrial Hemp Plant(â€Å"Hemp, Industrial Hemp field†) For most of humanRead MoreBenefits Of Legalizing Medical Marijuana1076 Words   |  5 Pagesof life incorporated cannabis of some form. Marijuana is a psychoactive drug made from the cannabis plant. It is sometimes used as a recreational drug by a few individuals, medical ailments and for spiritual purposes as well. The key element in marijuana is the delta-9-tetrahydrocannabinol (THC). This psychoactive component is found in the leaves of the plant (Ethan B Russo, 2013). This essay will demonstrates the advantages of legalising medical marijuana such as treatment for pain relief, nauseaRead MoreEssay about Benefits and Drawbacks of Legalizing Marijuana1177 Words   |  5 Pageswith harder drugs as cocaine and heroin, marijuana, also named as cannabis or hemp, is considered as a soft drug with less addiction and harm. In the 19th century, it was one of the most important crops in the American continent to the common wealth (Newton, 2013, p.32), but it has been banned to grow in mos t countries since the 20th century (Newton, 2013, p.45). Given the clamour for â€Å"decriminalization† of the personal possession of small amounts of marijuana is growing (Single, 2013, p.456) and theRead More The Economic, Medical and Industrial Benefits of Legalizing Marijuana1710 Words   |  7 PagesThe Economic, Medical and Industrial Benefits of Legalizing Marijuana Marijuana is the dried flower clusters and leaves of the hemp plant when taken to induce euphoria. Marijuana has been in existence for centuries even Magellan spoke of it during his trip to India. In his log he spoke of a plant that you smoked that made a man drunk without drinking. Marijuana would be beneficial if legalized because it would bring in extra money, it has medical uses, hemp is one of the best materials in the

Taxes And The Economy Maximizing Economic Growth

Taxes and the Economy - Maximizing Economic Growth Today the subject of taxes and economic growth has become a politically heated debate in the press, congress, and advocacy groups. These debates are created in part because there are many different theories about what drives economic growth. Groups often refer to the Neo-classical, supply-side factors, others the Keynesian demand-side factors, and still others refer to a mixture of the two or something completely their own. Arguing over a current theories ability to maximize growth is extremely difficult. However, looking at historical fiscal policies and decisions made definitely sheds much needed light on the debate. It is important to remember that the U.S. economy is infinitely†¦show more content†¦All of these problems allow the study to be references in economic theories, but it is not publishable in any academic journals. [2] After arduous research looking to find how taxes affect economic growth, the results are over whelming. After fully vetting each source, and making sure that it properly addresses the question being asked without making information leaps, a conclusion is easy to realize. In the long term, economies that reduce taxes enjoy increased growth and higher GDP compared to economies that increase taxes. Despite all of the political rhetoric speech today, once the historical facts are dug up, it is simple to see that the trick to reducing debt and reaching fiscal austerity is to lower taxes as a higher GDP will ensue along with increased growth. Of the 13 sources found, all of them support the notion that there is a definite negative correlation between taxes and economic growth. In the studies chosen controls were created to include other factors such as business climate conditions, monetary policy, and government spending. Of the studies selected, the ones that distinguished between the types of taxes proved to be the most beneficial. The ones that focused on personal income taxes, consumption and property taxes followed closely behind. The research provides a framework for an argument to be created. The research supports the Neo-classical economic perspective regarding taxes and wealth. To be more clear, the

Eudora Welty’s A Worn Path Phoenix’s Trip to the Local Town Free Essays

The short story â€Å"The Worn Path† written by Eudora Welty is about an old Black woman’s trip into to the local town. The woman’s name is Phoenix and she is going to town to get medicine for her sick grandson. However, as she travels along the path Phoenix encounters several obstacles that show that along with her old age and deteriorating body her mind is slipping away from her as well. We will write a custom essay sample on Eudora Welty’s A Worn Path: Phoenix’s Trip to the Local Town or any similar topic only for you Order Now Phoenix is an elderly black woman who is charged with the task of taking the long trip through the woods and in to town. She is the only caretaker for her grandson and even though her senses and her body are starting to fail her she is still willing to take the risk. In the first part of the story Phoenix gets caught up in a thorn bush and it is not clear at first why she allowed herself to get as close to the bush as she did, but you are eventually brought to realize that her eyes are the betrayer. â€Å"I in the thorny bush,† she said. Thorns you doing your appointed work. Never want to let folks pass, no sir. Old eyes thought you was a pretty little green bush† (1). This is just one of many examples of how her body along with her senses is slowly drifting away from her. While Phoenix is walking along on her journey in to the town she stops to take a break on the bank. Even though she does not chose to take a nap she still somehow manages to drift off into what some may consider and dream, or a warped sense of reality. â€Å"She did not dare to close her eyes, and when a little boy brought her a plate with a slice of marble-cake on it she spoke to him. â€Å" That would be acceptable,† she said. But when she went to take it there was just her own hand in the air† (2). It seems that the stresses of the journey along with the deteoration of her body due to old age are taking a toll on Phoenix. As Phoenix is walking through a field she spots a figure in the distance that appears to be dancing in the wind. The first thought that comes to her mind is that it is either a man or a ghost but she soon realizes that it is neither of those things. It appears that her warped sense of reality leads her to consider unrealistic things over rationality and disregard reason. Ghost,† she said sharply. â€Å"Who be you the ghost of? For I have heard of nary death close by† (2). Phoenix mind along with her eyes are constantly playing tricks on her and I think she is slowly realizing that she can no longer trust herself. After a long and challenging trip through the woods, Phoenix finally makes it into town to get medicine for her grandson. But upon arriving at the doctor†™s office she completely forgets why she came. Through the trip Phoenix has been struggling to make it both mentally and physically. It appears that her age has finally caught up to her, however her dedication to her grandson still manages to overpower the unfortunate consequences of old age. â€Å"My grandson, it was my memory had left me. There I sat and forgot why I made my long trip† (5). Even though, Phoenix is old and her health is fading just as fast as her mind. Her dedication to her grandson in the end is the one thing that is able to get her through and keep her in touch with reality. She is a woman who may not always be the most physically and mentally capable still manages to have the tenacity and grit needed to make it through her hard life. How to cite Eudora Welty’s A Worn Path: Phoenix’s Trip to the Local Town, Essay examples

Concept of Accounting Theory - Solution is Just a Click Away

Questions: 1. Explain why principles-based standards require a conceptual framework. 2. Why is it important that the IASB and FASB share a common conceptual framework? 3. It is suggested that several parties can benefit from a conceptual framework. Do you consider that a conceptual framework is more important for some parties than others? Explain your reasoning. 4. What is meant by a 'cross-cutting' issue? Suggest some possible examples of crosscutting issues.| Answers: (1). A principle based standard shall be required to develop the conceptual framework for establishing financial standards as well as financial accounting. The objective is based on the basis of financial as well as the operational standards of a business enterprise. These standards are required are based on the long term objectives, organizational characteristics of a business enterprise. To be dependent on principles, the conventions shall be based on fundamental business concepts. [1] Without any presence of strong principles, there would not be any guidelines relating to the recording of accounting transactions in a business enterprise. The principles help to reduce any issues pertaining to any financial discrepancies that might have been hampering the commercial viability of a business enterprise. The FASB and the IASB have been able to follow a strict guideline in developing projects of short term as well as the long term. These institutions have been able to follow a standard guideline and have a common purpose relating to the financial stability of a business enterprise. These principles shall assist a business enterprise in preparing financial statements as per the internationally accepted accounting standards. In this regard, it can be said that the purpose behind these principles is to re-innovate, re-define as well as update the accounting standards to reduce any errors that might have crept in the year ended financial statements. In addition, these reflect comparison with the past years financial position to make important alterations in the existing financial position of the business enterprise. (2). It is important that IASB and the FASB have a common framework. This shall assist the organization to have a common purpose in regarding the financial statements of a business enterprise. This can be done in regard to the preparation of financial statements of a business enterprise. This helps to reduce the hazards in preparing year ended annual financial statements in a vulnerable market environment. If the IASB and FASB converges their standards, this shall create a unified framework and guidelines for the preparation of financial statements in the year end.[2] However, it can be said that the IASB as well as the FASB shall not be successful, if these standards are based on the current FASS concept statements and the IASB Framework. Thus, these documents shall require changes to suit the present working environment. It can be stated that the joint project would help to identify the issues that has been hampering the hampering the development of standard setting projects in various ways. The cost-cuttings procedures have been an essential tool to assist reputed corporate houses in their growth. These two boards shall work together to address a range of issues that has led to the financial statements being ineffective. It is estimated that the joint partnership of these two boards have led to the development of accounting and financial that has facilitated the development of these two issues in a business enterprise. This has led to the development of standard level financial procedures that has been useful to corporate houses, in the context of the global market. (3). A uniform financial framework shall help in the development of effective financial statements in any business enterprise. The allocation of fixed and variable expenses shall have a definite procedure to guard against the perils of financial irregularities. The uniform financial framework is based on strong financial base that shall conform to rules and regulations of business enterprise. Thus, a single party shall not benefit when implementing a conceptual accounting framework. [3]Every legal business entity shall benefit from the transparency and honesty of the accounting statements prepared in the business enterprise. (4). The concept of cost cutting relates to the issue of cost-reduction in the accounting procedures of a business enterprise. It helps assist a business enterprise to reduce the operational expenses of a business enterprise. In addition, the conceptual framework provides the necessary guidelines that help assist a business enterprise to reduce the operational expenses, thereby, leading the business enterprise to gain a profitable position in an intensely competitive market.[4] The cost cutting procedures provides the necessary guidelines to implement reduction in the cost cutting procedures of a business enterprise. The following are the suitable measures that can assist any business enterprise to reduce the manufacturing or the production expenditures of a business enterprise. Process optimization - The procedure of process optimization helps to reduce unnecessary wastage of time and resources in a business organization. As such, the operational processes are planned in a way to enhance production in terms of both quality and quantity with little time and effort. Workforce optimization - By implementing a demand - calibrated against a capacity utilization procedure, a business enterprise would be able to emphasize on the requirements of the workforce and guard against unusual labor expenditures. Thus, effective reduction of overtime expenditures shall enable a business enterprise to assess the workforce requirements adequately and decrease the lab our costs. A less overtime expenses can emerge as a source of savings for the business enterprise. Energy requirements - The purpose of energy requirements since it is an essential manufacturing cost that a business enterprise has to bear. As per market experts , it is the highest or the second most element in a manufacturing process that has a potential expenditure towards the organization . By adopting effective demand driven policies, the operational processes of the organization shall be effective. This would also help the organization to save energy costs without hindering the process of offering effective customer service and the volume of output. Expenditures related to the regulatory compliances - The process of adhering to the regulatory compliances can incur considerable financial expenditures. [5]Thus it can be is the prime responsibility of the manufacturing department to strictly adhere to the rules and regulations of the operational policies of a business enterprise. References Baker, C. Richard, and Alain Burlaud. "The Historical Evolution from Accounting Theory to Conceptual Framework in Financial Standards Setting." The CPA Journal 85.8 (2015): 54. Barthel, Laura. "Prevalence of Accounting Theory in Top-Ranked Undergraduate Accounting Programs." Journal of Accounting and Finance14.4 (2014): 135. Baxter, William T. Accounting theory. Routledge, 2014. Bonin, Holger. Generational accounting: theory and application. Springer Science Business Media, 2013. Deegan, Craig. Financial accounting theory. McGraw-Hill Education Australia, 2013. DRURY, COLIN M. Management and cost accounting. Springer, 2013. Gaffikin, Michael, and Michael Aitken. The Development of Accounting Theory (RLE Accounting): Significant Contributors to Accounting Thought in the 20th Century. Routledge, 2014.