Cultural Identities or Lack Thereof in High-end Fashion Print and Digital Campaigns - Free Essay Example

Sample details Pages: 5 Words: 1409 Downloads: 9 Date added: 2019/04/10 Category Culture Essay Level High school Tags: Cultural Identity Essay Did you like this example? While There is no patent of symbols and styles from foreign culture., embracing symbols of another culture outside owns should not be frowned upon, however those cultural inspirations need to be clearly recognized for its original origin. American fashion designer, Marc Jacobs featured many non-white models wearing dreadlocks in his Spring Summer 2017 fashion show and digital campaign. Many times, dreadlocks and other natural hair styles are seen as unprofessional but when designers do it, particularly white designers, the look is normalized and trendy. Don’t waste time! Our writers will create an original "Cultural Identities or Lack Thereof in High-end Fashion Print and Digital Campaigns" essay for you Create order Jacobs did not credit whom this hairstyle is historically seen on or the cultural identity that it belongs to, yet he uses the style for commercial gain. The luxury fashion industry is known for exclusivity and awe of setting the best trends and prints season after season. With that comes inspiration of colors, patterns and cultures from all over the world. But for whom? Since fashions start in the 19th century by Charles Worth (both from modern fashion class) to Yves Saint Laurent using the first black model on the runway it has been catered to an of upper class white audience. In recent years many luxury fashion designer have been in heavy spotlight for cultural appropriation and lack of representation in digital and print campaigns not just in the US market, but in Europe as well. Cultural identities are governed by media. Identities classify peoples ethnicity, social class, gender, etc with the same themes of some identities being more aceptanted that some, grating unearned privileges, or even some identities that saturate the media and are thus over-represented in the media. Identities can also refer (use another word) to ones sense of belonging or based on specific characteristics. In Kellners Culture: Cultural Studies, Identity and Politics between the Modern and the Post-Modern, looks at identity through a postmodern lens. Identity was a function of the group as a whole, but in modernity, identity was a function of creating a particularized individuality. Kellner argues that television integrates individuals into social order, dominant values and behaviors, just as I argue that luxury fashion does. Designers introduces hundreds of styles and trends season after season, heavily circulated through digital and print campaigns. Luxury fashion integrates its a udiences into the dominant looks of white women or cultural appropriation and essentially Eurocentric ideals of beauty and style forced on people of color. Cultural appropriation is using cultural artifacts, symbols, clothing and other indicators, outside of ones own identity or culture for their own benefit or gain. It is usually when the dominant group adopts cultural signs and symbols of a minority group and gets used outside of its original context, like a halloween costume. In the context of luxury fashion, contemporary uses a specific hairstyles, patterns and prints. Designers present these styles as though they are new and unseen. While they make be new to those designers, it certainly are not to those identities that they belong to. When one brand of significance does this, then other brands then go to do it. Marc Jacobs an American fashion designer, well known for being the creative director at Louis Vuitton (1997 2013) and his own label Marc Jacobs. In September 2016, during New York Fashion Week, Marc Jacobs premiered his Spring-Summer 2017 collection. This collections was inspired by streetwear, rave culture, Boy George, Harajuku 80s grunge. After the collection was debuted, it took the internet by storm because the show was mostly white models wearing dreadlocks. Jacobs claims he was inspired by his hair muse Lana Wachowski, a transgender woman film director who wears hot pink dreadlocks. Jacobs and team used artist, Jena Counts who sells wool-dyed dreadlocks on Etsy. Jacobs fell under heavy criticism for not paying clear homage to his inspirations for using dreadlocks as a hairstyle choice. He did not mention any context of dreadlocks other than thinking they were fun and fit his theme of the season. Historically, dreadlocks have been attached to a Rastafarian identity, more broadly people of African ancestry expressing their connection with their ancestors and a statement to defy the Eurocentric standards of beauty that have been forced on people of color. The Rastafarian movement native to Jamaica, is not only a social movement, it is also a lifestyle and religious movement. Born in 1930s Jamaica, from Black political leader, Marcus Garvey, Rastafarianism emphasized the unifying of Black people to with the motherland in resistance to oppression and being robbed of African heritage. One way Rasta express their identity, is through their hair, dreadlocks. This hairstyle has been adopted by not only African Americans, but also people with African ancestry from the Caribbean and Great Britain. Dreads was a hairstyle famously embraced by Rastafarians in the 1950s and 60s who wanted to give a symbolic homage to ancestors and anti-colonial efforts. This brought a collective efforts of reclamation of African prinde and a confronting of social culture in America and post colonialism from Europe in the Caribbean. Dreads have seem multiple political phases (reference cult resistance book): earliests Rastafarian phase (1950s-70s), African nationals (1970s 80s), counter hegemonic phases (1980s 1990s and a transitional phase (1990s present) that has since separate the statement of wearing dreads as strictly as political statement. Cultural expression is also means equality. If white dominance was being forced on people of color, then wearing natural hair styles needed to be at the forefront to progress for racial inequality. Dreadlocks are also a protective style for hair and a fashion trend that people foreign to its original cultural identity have since adopted since the mid 1990s when dreads transitioned to be more a style fashionable style rather than a political statement. A main issue of Jacobs use of dreads is not that he put mostly non-black models in the hairstyle its his response of the accusations of cultural appropriation. In his response to an overwhelming backlash online about whether or not Jacobs had any faults, he ultimately resorted to pointing back a women of color and resorting to love is the answer. And all who cry cultural appropriation or whatever nonsense about any race of skin color wearing their hair in a particular style or manner funny how you dont criticize women of color for straightening their hair. I respect and am inspired by people and how they look. I dont see color or race- I see people (Marc Jacobs). He turned the tables on women of color and yet still has not mentioned his inspiration of dreadlocks. Even though his hair muse, Lana Wachowski wears dreads as a everyday look known to her aesthetic, Jacobs in an internationally recognized designer who should have known enough context as to whom dreads are culturally identi fied with outside of Wachowski. Although this incident was highly criticized, it was also heavily debated as many people went back and forth online the majority of those speaking out about this, being overly sensitive and there is not much of an issue here, eluding to a larger issue of cultural appropriation in society as people making jokes about not being able to wear certain Halloween costumes or festival wear. White people do not need to wear things in order to normalize things. In the past years, luxury fashion has had a consistent demographic based for white middle aged clients, however trends show that those demographics are rapidly shifting to millenials and consumers heavily based in the Asian, Latin American and Middle Eastern markets (mckinsey.com). Works Cited The Business of Fashion, and McKinsey Company. The State of Fashion 2018. 2017. www.mckinsey.com/~/media/mckinsey/industries/retail/our%20insights/renewed%20optimism%20for%20the%20fashion%20industry/the-state-of-fashion-2018-final.ashx. Accessed 30 Oct. 2018. Garrin, Ashley R., and Sara B. Marcketti. The Impact of Hair on African American Womens Collective Identity Formation. Clothing and Textiles Research Journal, vol. 36, no. 2, 2017, pp. 104-118. Hunt, Kenya. New York Fashion Week SS17: Trippy Raver-Inspired Fashion And Dreadlock-gate at Marc Jacobs. ELLE, 16 Sept. 2016, www.elle.com/uk/fashion/news/a31903/marc-jacobs-ss17-show-new-york-fashion-week/. Kellner, Douglas. Media Culture: Cultural Studies, Identity and Politics between the Modern and the Post-Modern. 2003. Kuumba, M., and Femi Ajanaku. Dreadlocks: The Hair Aesthetics of Cultural Resistance and Collective Identity Formation. Mobilization Journal, 1998, Accessed 30 Oct. 2018. Lee, Helene, and Stephen Davis. First Rasta, the: Leonard Howell and the Rise of Rastafarianism. Chicago Review P, 2003. Mendes, Valerie, and Amy. Haye. Fashion Since 1900. Thames Hudson, 2010. Wagner, Lindsay P. What Its Really Like to Be Black and Work in Fashion. The Cut, 23 Aug. 2018, www.thecut.com/2018/08/what-its-really-like-to-be-black-and-work-in-fashion.html.

A Literature Review Of Complimentary Therapies With Arthritis

A Literature Review of Complimentary Therapies with Arthritis Elizabeth Kyle, David Lee, Jethro De Vera Loma Linda University School of Nursing NRSG 429 Nursing Reseasrch Eileen Fry-Bowers June 8, 2015 Introduction Arthritis is a disease process that many people are affected by today. It is defined as, â€Å"painful inflammation and stiffness of the joints†. Within arthritis, there are two different types of this inflammatory disease; osteoarthritis, which is the result of, bones rubbing together due to loss of synovial fluid and rheumatoid arthritis which is caused by an autoimmune disease process. There are many different treatment options available from over the counter medication to powerful prescription medication.†¦show more content†¦Over all , the trend that we noticed was that most patients preferred cold therapy over heat therapy, but in most cases, when both aspects were utilized, they yielded a better result. Research Because pain is the main issue that we are looking at absolving, we wanted to look at how patients reacted to pain. Yvonne C. Lee et al. looked at pain sensitivity and pain reactivity in osteoarthritis. The purpose of the study was to assess the experimental pain sensitivity and compare the inflammatory response to pain in 26 OA patients and 33 age-and sex-matched controls from the general population. The methods consisted of participants undergoing psychophysical pain testing to assess pain sensitivity in response to heat, cold and mechanical stimuli. â€Å"Blood samples were taken at baseline and four time points after testing to determine the effect of acute pain on C-reactive protein (CRP), interleukin 6, interleukin-1beta and tumor necrosis factor-alpha.† (Lee et al., 2011) They found that patients with osteoarthritis had lower pressure pain thresholds (P ≠¤ 0.003) and higher heat pain ratings (P ≠¤ 0.04) than controls across multiple body sites. Patients had higher CRP levels than the controls (P = 0.007). â€Å"CRP levels did not change in response to pain testing. Although not statistically significant, patients tended to have higher interleukin

The Good Man Jesus and the Scoundrel Christ Chapter 6 Free Essays

string(68) " and reported them faithfully to Christ, who wrote everything down\." Feeding the Crowd Knowing how highly Jesus had regarded John, some of those followers of the Baptist came to Galilee and told him what had happened; and Jesus, wanting to be alone, went out in a boat by himself. No one knew where he had gone, but Christ let one or two people know, and soon the word got around. When Jesus came ashore in what he thought would be a lonely place, he found a great crowd waiting for him. We will write a custom essay sample on The Good Man Jesus and the Scoundrel Christ Chapter 6 or any similar topic only for you Order Now He felt sorry for them, and began to speak, and some people who were sick felt themselves uplifted by his presence, and declared themselves cured. It was nearly evening, and Jesus’s disciples said to him, ‘This is the middle of nowhere, and all these people need to eat. Tell them to go away now, and find a village where they can buy food. They can’t stay here all night.’ Jesus said, ‘They don’t need to go away. As for food, what have you got between you?’ ‘Five loaves and two fishes, master; nothing else.’ ‘Give them to me,’ said Jesus. He took the loaves and the fishes, and blessed them, and then said to the crowd, ‘See how I share this food out? You do the same. There’ll be enough for everyone.’ And sure enough, it turned out that one man had brought some barley cakes, and another had a couple of apples, and a third had some dried fish, and a fourth had a pocketful of raisins, and so on; and between them all, there was plenty to go round. No one was left hungry. And Christ, watching it all and taking notes, recorded this as another miracle. The Informant, and the Canaanite Woman But Christ couldn’t follow Jesus everywhere. It would have attracted notice, and by this time he was sure he should remain very much in the background. Accordingly, he asked one of the disciples to tell him what happened when he wasn’t there keeping it quiet, of course. ‘There’s no need to tell Jesus about it,’ Christ told him. ‘But I’m keeping a record of his wise words and his marvellous deeds, and it would be a great help if I could rely on an accurate report.’ ‘Who is this for?’ said the disciple. ‘It’s not for the Romans, is it? Or the Pharisees or the Sadducees?’ ‘No, no. It’s for the sake of the Kingdom of God. Every kingdom has its historian, or how would we know of the great deeds of David and Solomon? That’s my role: just a simple historian. Will you help me?’ The disciple agreed, and soon he had something to tell. It happened when Jesus was away from Galilee, travelling in the coastal region between Tyre and Sidon. Evidently his fame had already reached those parts, because a woman from that district, a Canaanite, heard he was passing by and came running to cry out: ‘Have mercy on me, son of David!’ She addressed him like that despite the fact that she was a Gentile. However, it made little impression on Jesus, who took no notice of her, though the woman’s cries began to annoy the disciples who were with him. ‘Send her away, master!’ they said. Finally he turned to her and said, ‘I haven’t come to speak to the Gentiles. I’m here for the house of Israel, not for you.’ ‘But please, master!’ she said. ‘My daughter is tormented by a demon, and I’ve got no one else to ask!’ And she threw herself to her knees in front of him and said, ‘Lord, help me!’ ‘Should I take food meant for the children, and throw it to the dogs?’ Jesus said. But this woman was clever enough to find an answer, and she said, ‘Even the dogs can eat the crumbs that fall from the master’s table.’ That answer pleased him, and he said, ‘Woman, your faith has saved your daughter. Go home and find her well.’ The disciple reported this, and Christ wrote it down. The Woman with the Ointment Shortly afterwards Jesus had another encounter with a woman, and the disciple reported this as well. It happened in Magdala at a private dinner in the house of a Pharisee called Simon. A woman of the city heard he was there, and came bringing Jesus a gift of ointment in an alabaster jar. The host let her in and she knelt before Jesus and wept, bathing his feet with her tears, drying them with her hair, and anointing them with the precious unguent. The host said quietly to the disciple who was Christ’s informant, ‘If this master of yours were really a prophet, he’d know what kind of woman this is ?C she’s a notorious sinner.’ But Jesus overheard, and said, ‘Simon, come here. I want to ask you a question.’ ‘Certainly,’ said the Pharisee. ‘Suppose there’s a man who’s owed money by two others. One owes him five hundred denarii, and the other owes him fifty. Now, suppose they can’t pay, and he forgives them and wipes off their debts. Which of them will be more grateful?’ ‘I suppose the one who owed five hundred,’ said Simon. ‘Exactly,’ said Jesus. ‘Now, you see this woman? You see what she’s doing? When I came into your house you offered me no water to wash my feet, but here she is bathing them with her tears. You didn’t greet me with a kiss, but from the moment she’s come in she hasn’t stopped kissing my feet. You gave me no oil, but she’s lavished this precious ointment on me. There’s a reason for that: she has committed great sins, but they’ve been forgiven, and that’s why she loves so deeply. You haven’t committed many sins, so it means little to you to know that they’ve been forgiven. And you love me so much the less as a result.’ The others at the dinner were astonished at his words, but the disciple took care to remember them, and reported them faithfully to Christ, who wrote everything down. You read "The Good Man Jesus and the Scoundrel Christ Chapter 6" in category "Essay examples" As for the woman, she became a follower of Jesus, and one of the most faithful. The Stranger Talks of Truth and History Christ never knew when the stranger would come to him. The next time he appeared it was late at night, and the stranger’s voice spoke quietly through his window: ‘Christ, come and tell me what has been happening.’ Christ gathered his scrolls together and left the house on tiptoe. The stranger beckoned him away from the town and up on to the dark hillside where they could talk without being overheard. The stranger listened without interrupting while Christ told him everything Jesus had done since the sermon on the mountain. ‘Well done,’ said the stranger. ‘This is excellent work. How did you hear about the events in Tyre and Sidon? You did not go there, I think.’ ‘I asked one of his disciples to keep me informed,’ said Christ. ‘Without letting Jesus know, of course. I hope that was permitted?’ ‘You have a real talent for this task.’ ‘Thank you, sir. There is one thing that would help me do it better, though. If I knew the reason for your enquiries I could look more purposefully. Are you from the Sanhedrin?’ ‘Is that what you think? And what do you understand of the function of the Sanhedrin?’ ‘Why, it’s the body that determines great matters of law and doctrine. And of course it deals with taxes and administrative business, and ?C and so on. Naturally I don’t mean to imply that it’s a mere bureaucracy, although such things are, of course, necessary in human affairs†¦ ‘ ‘What did you tell the disciple who is your informant?’ ‘I told him that I was writing the history of the Kingdom of God, and that he would be helping in that great task.’ ‘A very good answer. You could do worse than apply it to your own question. In helping me, you are helping to write that history. But there is more, and this is not for everyone to know: in writing about what has gone past, we help to shape what will come. There are dark days approaching, turbulent times; if the way to the Kingdom of God is to be opened, we who know must be prepared to make history the handmaid of posterity and not its governor. What should have been is a better servant of the Kingdom than what was. I am sure you understand me.’ ‘I do,’ said Christ. ‘And, sir, if you read my scrolls-‘ ‘I shall read them with close attention, and with gratitude for your unselfish and courageous work.’ The stranger took the bundle of scrolls under his cloak, and stood up to leave. ‘Remember what I told you when we first met,’ he said. ‘There is time, and there is what is beyond time. History belongs to time, but truth belongs to what is beyond time. In writing of things as they should have been, you are letting truth into history. You are the word of God.’ ‘When will you come again?’ said Christ. ‘I shall come when I am needed. And when I come again, we shall talk about your brother.’ A moment later, the stranger had disappeared in the darkness of the hillside. Christ sat for a long time in the cold wind, pondering on what the stranger had said. The words ‘we who know’ were some of the most thrilling he had ever heard. And he began to wonder if he had been right to think that the stranger came from the Sanhedrin; the man hadn’t exactly denied it, but he seemed to have a range of knowledge and a point of view that was quite unlike those of any lawyer or rabbi Christ had ever heard. In fact, now that he thought about it, Christ realised that the stranger was unlike anyone he had ever come across. What he said was so strikingly different from anything Christ had read in the Torah, or heard in the synagogue, that he began to wonder whether the stranger was a Jew at all. He spoke Aramaic perfectly, but it was much more likely, given all the circumstances, that he was a Gentile, perhaps a Greek philosopher from Athens or Alexandria. And Christ went home to his bed, full of humble joy at his own prescience; for hadn’t he spoken to Jesus in the wilderness about the need to include the Gentiles in the great organisation that would embody the Kingdom of God? ‘Who Do You Say I Am?’ Around that time, King Herod began to hear rumours of this man who was going about the country healing the sick and speaking words of prophecy. He was alarmed, because some people were saying that John the Baptist had been raised from the dead. Herod knew full well that John was dead, for hadn’t he himself ordered the man’s execution, and offered his head on a platter to Salome? But then other rumours began to circulate: this new preacher was Elijah himself, returned to Israel after hundreds of years; or he was this prophet or that one, come back to chastise the Jews and foretell catastrophe. Naturally, all this concerned Herod deeply, and he sent out word that he would be glad to see the preacher in person. He was unsuccessful in this attempt to meet Jesus, but Christ noted it down as evidence of how well known his brother was becoming. To go by what his informant told him, though, it was clear to Christ that Jesus was not happy about this increasing fame. On one occasion, in the region of the Decapolis, he cured a deaf man who had a speech impediment, and ordered the man’s friends to say nothing about it, but they went and told everyone they knew. Another time, in Bethsaida, he restored the sight of a blind man, and when the man could see again Jesus told him to go straight home and not even go into the village; but word got out about that too. Then there was an occasion in Caesarea Philippi when Jesus was walking along with his disciples, and they were talking about the public following he was gathering. ‘Who do people say I am?’ Jesus asked. ‘Some say Elijah,’ said one disciple. Another said, ‘They think you’re John the Baptist, come back to life.’ ‘They say all kinds of names ?C prophets, mainly,’ said a third. ‘Like Jeremiah, for instance.’ ‘But who do you say I am?’ said Jesus. And Peter said, ‘You’re the Messiah.’ ‘Is that what you think?’ said Jesus. ‘Well, you’d better hold your tongue about it. I don’t want to hear that sort of talk, you understand?’ When Christ heard about this he hardly knew how to record it for the Greek stranger. He was confused, and wrote it down in the disciple’s words, and then erased them and tried to formulate the expression to be more in keeping with what the stranger had said about truth and history; but that confused him further, so that all his wits seemed to lie scattered about him instead of working firmly at his command. Finally he gathered himself and wrote down what the disciple had told him, up to the point where Peter spoke. Then a thought came to him, and he wrote something new. Knowing how highly Jesus regarded Peter, he wrote that Jesus had praised him for seeing something that only his Father in heaven could have revealed, and that he had gone on to make a pun on Peter’s name, saying that he was the rock on which Jesus would build his church. That church would be so firmly established that the gates of hell would not prevail against it. Finally, Christ wrote that Jesus had promised to give Peter the keys of heaven. When he had written these words, he trembled. He wondered if he were being presumptuous in making Jesus express the thoughts that he himself had put to his brother in the wilderness, about the need for an organisation that would embody the Kingdom on earth. Jesus had scorned the idea. But then Christ remembered what the stranger had said: that in writing like this, he was letting truth from beyond time into history, and thus making history the handmaid of posterity and not its governor; and he felt uplifted. How to cite The Good Man Jesus and the Scoundrel Christ Chapter 6, Essay examples

Lesbian By Choice Essays - Sexual Orientation,

Lesbian by Choice There are many labels, names and categories that have been assigned or given to lesbians. What is "lesbian"? Is it a certain type of woman? Does one lesbian have an identical feature or character as another lesbian? Does a lesbian have something extra or something missing from heterosexual women? This notion that we can classify a human being by their sexual preference is absolutely ludicrous and unsubstantiated! Women are just that, women. Sexual attraction to humans, be it the same sex or not, is not a concrete science that can allow society to label women. The choice of heterosexuality may not truly be a choice. In a recent survey of women, 57% stated that heterosexuality was not something that was considered and then chosen. For these women, there was no decision to be made regarding their sexual preference (Marrow, 1997). This is an interesting figure when you consider of those above women, some admitted to having sexual encounters with other women. I believe the choice is heavily tied to our culture, family values, and surroundings. If all of the fish are swimming upstream, why would you want to go against your group and swim downstream? Within the lesbian community, Ponse (1978) makes reference to two groups. There are many lesbians that claim to have been "born" lesbian. To expand on this subject, one would say these women never questioned their sexual attraction. From day one, they were attracted to other women. Although this is referred to as a primary lesbian, I don't believe it alleviates any of the stigmas or gives any more comfort or ease to the woman. The elective lesbian is seen as having "elected" to be lesbian. These are women who have experienced heterosexual relations and have decided that they prefer the same sex. This may appear as a choice, but it is far from that. The environment or family setting may have driven these women to repress their true desires out of fear of rejection. They may also simply be confused and needed to try one way to better understand the other way (Golden, 1999). Among lesbian relationships, we find the data to be similar to heterosexual women. This makes sense and gives more bearing to the thought that women are women. Lesbian couples, like their heterosexual couples, prefer monogamous relationships when in a deep and caring relationship. Lesbian couples appear to want and most importantly, expect the same things from a relationship as a heterosexual woman (Garnets, 2000). Commitment, support, and family values. There are those that will claim lesbian couples cannot possibly have or want family values since they are not themselves a true family. This is a comical statement to me when we consider it is men who have defined "family values" throughout the years. It is obvious that there are differing opinions regarding lesbians. Their life style, their beliefs and their choices have all been analyzed, scrutinized and classified, but to the result of what? Does a woman's sexual preference affect anyone but that person? Then why is our society so intent on labeling, understanding and discriminating against lesbians? Could it be that anger is a concealment of personal repressed sexual preferences? The time has come for humans to act like humans and treat our species the same, regardless of sexual preference. After all, sexual preference does not impact intellect levels, work ethics, or honesty in a person. I believe those traits are more important to understand then why a woman wants to be with another woman.

How Does Shakespeare Perceive True Love in Sonnet 116 and Sonnet 130 Essay Example

How Does Shakespeare Perceive True Love in Sonnet 116 and Sonnet 130 Essay Example How Does Shakespeare Perceive True Love in Sonnet 116 and Sonnet 130 Paper How Does Shakespeare Perceive True Love in Sonnet 116 and Sonnet 130 Paper Introduction ‘How does shakespeare perceive true love in sonnet 116 and sonnet 130? ’. The sonnets that are focused is ‘Sonnet 116 Let me not to the marriage of true minds’ and ‘Sonnet 130 My mistress’ eyes are nothing like the sun’. First I would like to quickly review what the definition of a sonnet is. Two kinds of sonnets have been most common in English poetry, and sonnets were named after the two famous poets. The Petrarchan sonnet and the Shakespearean sonnet. Since my presentation is focused on specific Shakespearean sonnets, I will only go in detail for Shakespearean sonnets. A common sonnet is made up by 14 line lyric poem, traditionally written in iambic pentameter. Iambic pentameter is when in lines 10 syllables long, an emphasis is put on every second syllable, for example ‘Shall I compare thee to a summer’s day? ’ In addition, the sonnets take a usual rhyming scheme of ABABCDCDEFEFGG. Sonnets are divided into 4 parts, The first three parts are four lines long and are known as quatrains; the fourth part is called the couplet and is two lines. Shakespeare’s sonnets are often used to develop a sequence of metaphors or ideas, one in each quatrain, while the couplet offers either a summary or a new take on the preceding images or ideas. I will now move on to discuss Sonnet 116. This is one of Shakespeare’s most famous poems in his collection of work. Essentially, this sonnet presents Shakespeare’s loyalty towards true love. His beliefs regarding true love remains to be pure and innocent, without physical and artificial bias. The sonnet has a relatively simple content, with each quatrain attempting to describe what love is (or is not) and the final couplet reaffirming the poet’s words by placing his own reputation on the line. This sonnet is worthy for its lack of imagery, we could speculate that it is evident in the lines itself in what he is trying convey, that he truly believes love is unmovable. The opening lines of the sonnet encourage the reader to dive into its theme at a rapid pace, accomplishing in part by the use of enjambment â€Å"Let me not o the marriage of true minds/ Admit impediments† This first quatrain asserts that true love is immortal and unchanging: It neither changes on its own nor allows itself to be changed, even when it encounters changes in the loved one. Quatrain two includes a series of nautical metaphors to further establish the permanence of true love: in line 5 it is an â€Å"ever-fixed mark,† which is a sea mark that navigators could use to guide their ships. In line 7, shakespeare refers the ‘star’ as the Northern Star perhaps, which was a constant point of reference that sailors could always rely on for navigation. Both of these metaphors emphasize the constancy and dependability of true love. Finally, quatrain three highlights that only something’s that are great or a final destructive of apocalyptic proportions could spell love’s doom, this being the sonnets theme, with love’s undying essence prevailing against the â€Å"bending sickle† of Time. Time’s â€Å"hours and weeks† are â€Å"brief† compared to love’s longevity. Moreover, there is a reference back to the nautical imagery with the use of the word â€Å"compass† in line 10. Love knows that time its going to take its toll and is going to affect one’s physical appearance and condition i. we are going to age. It reminds today, in Christian marriage vows, it is presumed that the couple are marrying for true love and ‘till death do us apart’ In the same way, love should not die ‘to the edge of doom’ Sonnet 116 closes with a rather profound ending . Shakespeare writes that if what he has claimed in the sonnet is proven untrue, then he â€Å"never writ, nor no man ever loved. † Here, it is seen Shakespeare is so determined that what he wrote in the sonnet is correct, that he is willing to put his reputation on the line. In contrast, Sonnet 130 is an unusual poem, due to its distinctly humorous tone. Since its one of Shakespeare’s later sonnets, it can initially be presumed to have been written for the dark lady; However, it is not clear. Shakespeare message in this sonnet is at first misleading because we are being presented with negative comparisons which are ultimately flattering, this is what makes this sonnet humorous. Let me explain, this sonnet is generally considered a humorous parody of the typical love sonnet with Shakespeare describing the contrasting features of his mistress, for example ‘her eyes are nothing like the son’, ‘Her lips are not red’ ‘Her breasts are not snow white’ In the next quatrain, Shakespeare extends his images of what his mistress isn’t, to talk about her foul breath which ‘reeks’. He builds up the momentum by moving on to say her voice does not sound pleasing nor does she walk like a ‘goddess’ These both show that he is stating his mistress is nothing better than ordinary externally or even worse than normal. Through the different lines he uses imagery related to the senses. In the first 6 lines, he uses visual imagery, you can see her ‘eyes’ and see her ‘lips’. In the next two lines, lines 7-8, he moves to olfactory imagery i. to do with the sense of smell. In lines 9-10, the next sense being used is the auditory, you can hear ‘her speaking’ and ‘her music’. The final sense is to do with kinesthetic (movement) ‘how the goddess go’ and ‘when she walks’. Also, in the first quatrain each line is a complete image ‘eyes are n othing like the sun’. Then on, it is spread along two lines He describes that she is not as beautiful as things found in nature â€Å"My mistress’ eyes are nothing like the sun; Coral is far more red than her lip’s red. Yet Shakespeare expresses his love for this woman, nonetheless, and in the closing couplet says that in fact she is j]an extraordinary (â€Å"rare†) woman, and that is why he loves her. He is trying to ultimately say that even though his mistress doesnt conform to a list of model-like qualities, he still loves her, which is also a recurring point in his sonnet 116, where he says that true love should not be based upon or affected by the person’s external appearance. Thus, he is saying this is infact true love.

Your Trucker Future Forecast

Your Trucker Future Forecast Wondering what the state of the trucking industry looks like from the vantage point of industry insiders? If so, then keep reading! TruckingInfo.com recently looked at a nationwide GE Capital forecasting survey given to mid-market trucking company execs. The results? Company insiders see a trend towards growth over the coming year, in business, employment, and equipment expenditures. Execs point to growing optimism in the national economy as a key factor.The outlook over the next 12 months isn’t completely rosy, however. Execs also anticipate a number of challenges including key regulatory concerns involving the hours of service regulations, CSA, and reauthorization of the highway bill. Retention of quality staff, fluctuations in oil and gas prices, and commodity costs are also concerns.What should you make of these results? Well, if you’re looking to become a driver, the overall outlook is a good one! An optimistic outlook on hiring means that now could be a great time to make a move if you’ve been thinking of becoming a driver. So make your move and find yourself on the road to a new career!GE Capital Survey Forecasts Expanding Trucking IndustryRead More at TruckingInfo

Parties to the Alaskan Conflict Essay Example | Topics and Well Written Essays - 750 words

Parties to the Alaskan Conflict - Essay Example Furthermore, there have been economic interests and the increasing need for fuel or oil which can essentially prevail over environmental concerns. This issue of drilling in the ANWR also stimulates a number of moral issues, which arise from the dispute between a practical standpoint on the drilling and ecological concerns. The subject of oil drilling in Alaska is a significant source of concern to the local populace as well as the local wildlife. Additionally, this subject also concerns the entire state and the whole continent. However, the number of decision makers involved in the matter is extremely limited, and the public has a minor effect on the final deliberation that can be adopted. Nonetheless, it is barely probable to undervalue the importance of the civic opinion, but it is mainly utilized by the political contenders, the Democrats as well as the Republicans who have the lawmaking and administrative supremacy in America and; consequently, they are real decision makers. The dispute between the Democrats and the Republicans is based on the fact that, the Democrats contest to the drilling while the latter are supporters of the fuel drilling. With this context, the moral question arises: whether the law makers should utilize the drilling in the ANWR as part of their massive political game or, possibly they should permit the public to make the deliberation. In addition, there is the query of whether the local populace should be allowed to decide on this issue. This implies that, the subject of drilling should not be made a political issue. Nonetheless, the subject should be a scientific, ecological research concerning its effect on the ecology. The parties to the Alaskan dispute, consequently, include political contenders, the local populace, regular Americans, the international society, oil companies and ecologists. What are the Triggers of the Conflict? There are varied triggers to the Alaskan conflict the significant ones being the economic benefits ass ociated with the oil drilling, the issue of safeguarding natural resources, as well as political interference. The continuing energy problem, as well as the United State’s battle on terror has also stimulated the subject of fuel supply in the nation. This has, consequently, evoked the dispute with regard to oil drilling in Alaska. Environmentalists assert that the refuge is significant for wildlife. Destruction of this crucial Wildlife Refuge will rip land utilized by polar bears and approximately 180 bird species as well as an enormous number of wandering animals. Oil drilling in this area would defy the entire purpose of the refuge. Styles of Conflict Management In resolving the Alaskan dispute, it is crucial to include all stakeholders in the decision making procedure. The stakeholders include the local populace, regular Americans, government officials and environmentalists among others. The issues of environment always influence people beyond borders and; therefore, it is extremely crucial to include international bodies in the negotiation process. It is also crucial to involve the local populace in the process, although, they will not obtain any economic advantages from the oil drilling. In stark distinction, the local populace and the commonplace Americans will suffer from the degradation of the environment and; consequently, it will