The Demerara Slave Revolt Essay Example for Free

The Demerara Slave Revolt Essay The 1823 slave revolt in Demarara, Guyana, started on a sugar plantation called â€Å"Plantation Success†- on the east coast of the colony on August 23. It spread throughout the nearby area to involve slaves from at least fifty-five plantations. In total, around ten thousand of the approximately seventy-five thousand slaves who lived in the colony rose in violent rebellion against their oppressors. The revolt would have been even larger, however, had the slaves succeeded in their goal of spreading the insurrection to the western part of the colony. As it was, the revolt still alarmed the local planters sufficiently to respond quickly, and with extreme violence. Using both army units and local militia, the planters and colonial officials killed several hundred of the rebelling slaves, and imprisoned hundreds more to stand trial and face execution. Within days, the revolt had been put down. Two elements made the Demerara Revolt rather unusual. First, it largely consisted of, and was primarily led by Creole slaves. This upset the traditional British notion that although the wilder African-born slaves might revolt, the Creole slaves were more docile and accepting of their fate. This was a harsh challenge to any illusion of slavery as a civilizing system. In a world in which the planters had already seen the abolition of the slave trade, and in which they could see the abolition of slavery itself looming in the foreseeable future, it was particularly unsettling. Also unsettling was the role played by antislavery groups from England. The nonconformist evangelical movement was particularly involved in trying to end slavery altogether. From at least as early 1808, The London Missionary Society had sent missionaries to Demerara to preach and teach among the slaves of the colony. Planter opinion was ambivalent. Some thought that religion may help keep the slaves in check. Other saw the missionaries as dangerous spirit rousers. One missionary – John Wray – was expelled from the colony once it became known that he had been teaching the slaves to read. Another missionary – John Smith – replaced him. Also supporting the slaves and fighting for their cause, Smith kept holding church for the slaves. He also fought against planters’ attempts at keeping their slaves from having Sundays off and from attending church. In the end, the struggle for the slaves’ rights to have Sundays off became a central issue in the slaves’ grievances that led to the rebellion. Making use of religious meetings to also discuss political thoughts and plan the insurrection, the slaves created a link between the missionaries and the revolt that the missionaries may not have been aware of. Historians tend to suggest that Smith was unknowing. The planters had a different view. In the aftermath of the rebellion, they arrested Smith and had him sentenced to death by hanging for his role in the insurrection. Before his sentence could be carried out, however, Smith died in prison. The death of thousands of slaves, and of the white minister John Smith led to vociferous reactions in England. People felt that the revolt and its aftermath revealed the brutal and inhumane behavior of the planters. This helped strengthen the anti-slavery movement in England, as arguments of planter savagery were later used to support the 1833 Parliamentary ruling to end slavery in the British Caribbean. The Demarara Revolt therefore highlights the important roles played by both the slaves and the abolitionist groups in England in bringing about the abolition of slavery in the British West Indies. In England, some organisations were established to campaign for the abolition of slavery in the British colonies. In April 1823 a motion was presented in the House of Commons calling for a gradual abolition of slavery in all British colonies, but it was defeated because the majority felt that abolition of slavery would leave the planters without a labour force. Instead, measures to ameliorate the condition of slaves were adopted. These ordered that female slaves should not be whipped as punishment and drivers should not carry whips in the field. These new amelioration rules were sent in a letter to all Governors of British colonies. Governor John Murray deliberately delayed its publicity. He received the letter on 23 June 1823 and waited until 2 July to present it to the Court of Policy, urging the members, who were all slave owners, not to act on it immediately. It was not until 7 August the Court of Policy passed the required resolutions to adopt the amelioration rules. While the amelioration rules were awaiting adoption in the Court of Policy, house slaves overheard their masters discussing them. Not fully understanding the implications of the new rules, they felt that the planters had received instructions to set the slaves free but were refusing to do so. This rumour was passed on to other slaves. One of these slaves, Jack Gladstone, heard the rumour from a slave owned by the Governor, and he wrote a letter to the members of Bethel Chapel informing them of the matter and signed his fathers name on it. His father was Quamina, a senior deacon of Bethel Chapel. On 25 July, Quamina, on learning of the matter, approached Rev. John Smith and informed him that the King of England had granted freedom to the slaves but it was being withheld. Smith said that he had not heard of any such order and added that he had heard that the British Government wanted to make regulations to improve the situation affecting the slaves, but not to set them free. Quamina was not satisfied with what he heard and apparently reported to the other slaves, some of whom began to make preparations to seize their freedom which they felt was being deliberately kept away from them. The slaves in East Demerara were convinced that the Governor and their masters were withholding their freedom from them and many of them felt they had no other option than to rise up against those who were not carrying out the Kings orders. On the morning of Sunday 17 August 1823 slaves at Mahaica met together at Plantation Success and three of them, Jack Gladstone, a cooper on that plantation, Joseph Packwood and Manuel, assumed some kind of leadership of the group. All of them began to plan an uprising, but Gladstones father, Quamina, who arrived at the meeting later, objected to any bloody revolt and suggested that the slaves should go on strike. When someone asked if they should get guns to protect themselves, Quamina, a senior deacon at Rev. John Smiths church, said he would have to seek the advice of the missionary on this matter. Quamina departed for Bethel Chapel at Le Ressouvenir, and after the Sunday service, he and two other slaves, Manuel and Seaton, went to Smiths home. There they told the priest that the managers of the plantation should go to Georgetown to fetch up the New Law. Smith rebuked them and advised them against speaking to any of the managers about this, saying if they did so they would provoke the Governor. He begged them to wait until the Governor and their masters tell them about the new regulations. When Quamina told Smith of the uprising being planned, the priest asked them to tell the other slaves, particularly the Christians, not to rebel. Quamina promised to obey Smith and he sent his two companions to urge other slaves not to rebel. He also told Smith he would send a message in the evening to the Mahaica slaves not to rise up against their masters. But despite Quaminas efforts, the slaves were determined to rebel from the following evening. Their plan was to seize all guns on the plantations, lock up the Whites during the night and then send them to the Governor on the following morning to bring the New Law. Quamina urged them not to be violent in the process. But on the morning of Monday 18 August, the plan was betrayed by Joseph Packwood, a house slave, who told his master about it. The plantation owner, Simpson, immediately gave this information to Governor Murray who with a group of soldiers rode up to the area of Le Ressouvenir and La Bonne Intention where he met a large group of armed Africans on the road. He asked them what they wanted and they replied, Our right. He then ordered them to surrender their weapons, and after they refused, he warned that their disobedience would cause them to lose whatever new benefits the new regulations intended to give to them. Murray told them to go home and to meet with him at Plantation Felicity the next morning. But the slaves refused this invitation and the Governor later that day proclaimed martial law. It was very late that afternoon when Rev. John Smith first heard of the uprising. In a note to his informant, Jackey Reed, a slave who attended his church, he stated that hasty, violent measures were contrary to Christianity and begged Reed not to participate in the revolt. Shortly after, while Smith and his wife were walking on the plantation, they saw a large group of noisy African slaves outside the home of Hamilton, the manager of Le Ressouvenir. Smith begged them not to harm Hamilton, but they told him to go home. That night the slaves seized and locked up White managers and overseers on many plantations in East Demerara. There was very little violence since the slaves apparently heeded the request made by Quamina. The Whites naturally were very terrified and they feared they would be killed. But the slaves who were mainly Christians did not want to lose their religious character and they proclaimed that their action was a strike and not a rebellion. The next day an Anglican priest, Wilthsire Austin, suggested to Governor Murray that he and Smith should be allowed to meet with the slaves to urge them to return to work. But the Governor refused this to accept this suggestion. On Wednesday 20 August, the situation took a strange turn when Smith was arrested and charged for encouraging the slaves to rebel. The charges also claimed that he conspired with Quamina and that he failed to inform the Governor of the planned uprising. Out of an estimated 74,000 slaves in the united Colony of Essequibo-Demerara about 13,000 took part in the uprising. And out of the 350 estates in the Colony, only about 37 were involved. No doubt, many who did not take part sympathised with the rebels and shared their suspicion that the planters would spare no efforts to prevent them from obtaining their freedom. The uprising collapsed very quickly since the slaves, despite being armed, were poorly organised. A group of soldiers commanded by Colonel Leahy clashed with about 2,000 African slaves at Bachelors Adventure and savagely crushed them and more than 250 were killed. Some who escaped were hunted down by Amerindian slave-catchers and shot. Quamina himself was shot dead by Amerindian slave-catchers in the backlands of Chateau Margot and his body was later publicly hanged. Jack Gladstone was later arrested and also hanged. Because Rev. Smith was close to the leaders of the uprising, he was arrested and charged for having knowledge that the slaves would rebel and for not informing the authorities. His arrest which was encouraged by many of the planters was seen as an act of revenge against the priest for preaching to the slaves. Smith denied the charge but he was imprisoned for seven weeks in Colony House before being tried by a court martial. He was found guilty and sentenced to be hanged. He appealed to the British Government which subsequently ordered a commutation of the death sentence and that he should be set free. However, while awaiting the results of his appeal to arrive from England, he died from pneumonia in his prison. The information that he was acquitted arrived in Georgetown after his funeral.

Bollywood and Cricket Essay Example for Free

Bollywood and Cricket Essay The two things that unite the rich and the poor, the educated elite and the illiterate, the city-dwellers and the villagers in India are undoubtedly – Bollywood and Cricket! Both have their own share of success and star factor – Shah Rukh Khan has a big fan following in Germany, while Sachin Tendulkar was gifted a Ferrari by Michael Schumacher. Both are big businesses – the Bollywood stars as do the cricketers appear regularly on TV to endorse everything from under-garments to life insurance to passenger cars. How about bringing them together – and that’s what happened in 2008 when the Indian Premier League (IPL) was inaugurated. Cricket, in its traditional form, usually being a day-long or a five-day game, because of the the duration of the game, was always seen by the Europeans and Americans as something boring that only cricket-crazy Indians could watch. How about making it shorter, spicing it up with some Bollywood masala adding a huge entertainment and star factor to it – and this in short is the definition of IPL. This format of the game has many similarities with both the traditional game of cricket as well as Bollywood. First, the duration – this format of the game, more popularly dubbed T20 (for Twenty-20 as it has 20 overs (1 over = 6 balls) a side), runs for around 3 hours – the same duration of a typical Bollywood movie. And the heroes are both on and off the field. The on-field heroes are the cricket stars from around the world who entertain the audience with their cricket skills. While the teams with fancy names like Delhi-Dare-Devils, Chennai-Super-Kings, etc. , have a mix of Indian and international players are mostly owned by Bollywood stars or big Indian business houses. The off-the-field heroes are thus the Bollywood stars and other page-3 regulars (the ‘socialites’) who add to the star quotient. The only thing that is left from a typical Bollywood movie are the ‘item numbers’. These are substituted for by the grooving cheer-leaders with skimpy outfits employed by each team. Not to mention the IPL Nights-after party that brings in more glitz and glamour. In short, this combination of two big business machines – Bollywood and cricket resulted in a bigger business – the IPL. So, where is technology in all these, given that my writings are connected to technology most of the time. Here we go – in 2010, IPL became the first ever sports event to be telecast live on YouTube – and I thoroughly enjoyed it. In a way this is indicative of the future of television – given that cricket events are closely associated with commercials and TRPs. We already see the convergence of mobile, desktop and more recently television devices. I am confident that not so far from now, we would be watching all sporting events and movies through the internet. The other technology marvels include the use of Spider-cameras (which was actually borrowed from other sporting events like soccer) and the high-definition reviews. And yes, there are iPhone apps too!

Essay --

From the years of 1853 to 1868, the people of Japan experienced major changes in all aspects of their lives. This era, known as the Bakumatsu signified Japan’s change from the traditional Edo period to a modernized Meiji dynasty. This change can be attributed to an American naval officer by the name Matthew Calbrath Perry whom ultimately changed the complexity of Japanese culture. In the eyes of an American, Commodore Perry is seen as one of the greatest influential figures in international history. However, what most people don’t understand is how the very own citizens of Japan perceived Commodore Perry. There are many ways in which, the Japanese may have perceived Perry. However, a fascinating aspect to think about is if he was perceived as a hero or a villain. In order to think about if Commodore Perry was considered a hero or a villain, it’s important to consider what qualities are involved in these antonymous figures. Villains violate accepted moral principles to complete their goals, they have a way of making things bend to their own will, and they lead a life of secrets and a...

Legal Ownership of the Parthenon Marbles Essay -- Parthenon Marbles

Legal Ownership of the Parthenon Marbles The controversy began almost one hundred years ago. Between 1801 and 1812, Thomas Bruce, 7th Earl of Elgin and British Ambassador to the Ottoman Empire, removed several sculptures from the Parthenon in Athens and shipped them to England, where he sold them to the British Museum in 1816. 167 years later, Melina Mercouri, Greek Minister of Culture, requested that the â€Å"Elgin† Marbles be returned. This request sparked one of the greatest debates the art world has ever known. For the past two decades, people have argued over who has the rights to these Marbles. The Greek position is certainly understandable from a cultural and emotional point of view. However, from the standpoint of legality and logic, it is hard to make a solid case against the Marbles’ continued presence in Britain. Legally, Greece could call for the return of the Parthenon Marbles if it could prove that they were wrongly taken and never belonged, legally or morally, to the British. If Lord Elgin’s title were proven defective, then the same would hold true for England’s title. In order to determine whether or not this is the case, the first question that must be raised is whether the Ottomans (then the recognized government of Greece) had the authority to transfer property rights to Elgin. Under international law at the time, acts of Ottoman officials with respect to property under their authority were valid. Even if those actions were not widely supported, they were still legal. The Ottoman officials had a solid claim to authority over the Parthenon because it was public property, which the successor nation acquires on change of sovereignty. Therefore, it is clear that the Ottomans had the power to give Elgin property rights. The next question that must be raised is whether or not they did. This has proven to be slightly less clear. Elgin obtained from the Ottoman government in Constantinople a formal written instrument called a firman. This document states: â€Å"It is incumbent on us to provide that they [i.e. Elgin’s party] meet no opposition in walking, viewing, or contemplating the pictures and buildings they may wish to design or copy; and in any of their works of fixing scaffolding ... around the ancient Temple of the Idols, or in modeling with chalk or gypsum the said ornaments and visible figures ... or in excavati... ...ons. New York’s Metropolitan Museum of Art, the Louvre in Paris, and all other western museums contain vast collections of work from other parts of the world. These marbles symbolize the cultural property in all of the world’s museums, and this debate affects them all. Works Cited Daley, Michael. â€Å"Phedias Albion,† Arts Review Volume 52 (2000): 34-35. Goldsmith, John. The Gymnasium of the Mind, The Journals of Roger Hinks 1933 – 1963. Salisbury: Michael Russell Publishing, 1984. Hitchens, Christopher. The Elgin Marbles: Should They be Returned to Greece? London; New York: Verso, 1998. Jenkins, Ian. â€Å"The 1930’s Cleaning of the Parthenon Sculptures in the British Museum,† The British Museum (2001): http://www.thebritishmuseum.ac.uk/parthenon/ Kurtz, Donna (ed.). Bernard Ashmole 1894-1988, An Autobiography. Oxford: Oxford Books, 1995. Merryman, John Henry. Thinking about the Elgin Marbles: Critical Essays on Cultural Property, Art, and Law. London: Kluwer Law International Ltd, 2000. St. Clair, William. â€Å"The Elgin Marbles: Questions of stewardship and accountability,† International Journal of Cultural Property Volume 8 Issue 2 (1999): 391-521. Legal Ownership of the Parthenon Marbles Essay -- Parthenon Marbles Legal Ownership of the Parthenon Marbles The controversy began almost one hundred years ago. Between 1801 and 1812, Thomas Bruce, 7th Earl of Elgin and British Ambassador to the Ottoman Empire, removed several sculptures from the Parthenon in Athens and shipped them to England, where he sold them to the British Museum in 1816. 167 years later, Melina Mercouri, Greek Minister of Culture, requested that the â€Å"Elgin† Marbles be returned. This request sparked one of the greatest debates the art world has ever known. For the past two decades, people have argued over who has the rights to these Marbles. The Greek position is certainly understandable from a cultural and emotional point of view. However, from the standpoint of legality and logic, it is hard to make a solid case against the Marbles’ continued presence in Britain. Legally, Greece could call for the return of the Parthenon Marbles if it could prove that they were wrongly taken and never belonged, legally or morally, to the British. If Lord Elgin’s title were proven defective, then the same would hold true for England’s title. In order to determine whether or not this is the case, the first question that must be raised is whether the Ottomans (then the recognized government of Greece) had the authority to transfer property rights to Elgin. Under international law at the time, acts of Ottoman officials with respect to property under their authority were valid. Even if those actions were not widely supported, they were still legal. The Ottoman officials had a solid claim to authority over the Parthenon because it was public property, which the successor nation acquires on change of sovereignty. Therefore, it is clear that the Ottomans had the power to give Elgin property rights. The next question that must be raised is whether or not they did. This has proven to be slightly less clear. Elgin obtained from the Ottoman government in Constantinople a formal written instrument called a firman. This document states: â€Å"It is incumbent on us to provide that they [i.e. Elgin’s party] meet no opposition in walking, viewing, or contemplating the pictures and buildings they may wish to design or copy; and in any of their works of fixing scaffolding ... around the ancient Temple of the Idols, or in modeling with chalk or gypsum the said ornaments and visible figures ... or in excavati... ...ons. New York’s Metropolitan Museum of Art, the Louvre in Paris, and all other western museums contain vast collections of work from other parts of the world. These marbles symbolize the cultural property in all of the world’s museums, and this debate affects them all. Works Cited Daley, Michael. â€Å"Phedias Albion,† Arts Review Volume 52 (2000): 34-35. Goldsmith, John. The Gymnasium of the Mind, The Journals of Roger Hinks 1933 – 1963. Salisbury: Michael Russell Publishing, 1984. Hitchens, Christopher. The Elgin Marbles: Should They be Returned to Greece? London; New York: Verso, 1998. Jenkins, Ian. â€Å"The 1930’s Cleaning of the Parthenon Sculptures in the British Museum,† The British Museum (2001): http://www.thebritishmuseum.ac.uk/parthenon/ Kurtz, Donna (ed.). Bernard Ashmole 1894-1988, An Autobiography. Oxford: Oxford Books, 1995. Merryman, John Henry. Thinking about the Elgin Marbles: Critical Essays on Cultural Property, Art, and Law. London: Kluwer Law International Ltd, 2000. St. Clair, William. â€Å"The Elgin Marbles: Questions of stewardship and accountability,† International Journal of Cultural Property Volume 8 Issue 2 (1999): 391-521.

The Deadly Happiness of Mrs,. Mallard

Modes of Analysis Character Analysis on Story Of An Hour The Story of an Hour is short story in which many things happened during that hour. With in an hour the main character Mrs. com/story-hour-sorrowful-woman-plight-women/" class="ilgen">Mallard experience emotions that she never felt before in her life. During the process of the story we begin to see a character that is weak sick and summited to society regiment. At the moment of the unexpected, Mrs. Mallard showed a different aspect of herself. We tend to react in the different prospective ways when an unexpected event happens.We tend to have a close look at our real selves. The Story of An Hour by Kate Chopin reflects the dramatic process of Mrs. Mallard’s character through the death of her husband. It also demonstrates that the true identity cannot be sheltered forever. Mrs. Mallard character had a distinctive personality. A woman who summited her self to the mental abuse of her husband and she became sick from all the hurting she kept inside (227). She remains quiet during her life not allowing anyone to know her deepest thoughts. She was not free to do as she wanted. Mrs.Mallard had the desire of getting in touch with the world outside and to be able to speak when ever she wanted to. The detail I am interested in the most is the reaction of Mrs. Mallard toward the saying â€Å"Free Body and Soul free! †(228). It is not easy to understand her reaction. I think that reaction is the result of her inside conflict in which she hesitates about how to determine her own feelings. She doesn't know how to react, she should feel sorry about the death news, but she feels happy about freedom (228). At the beginning, when I saw her reaction about the news of her husband death, I began to analyze the character.At the beginning of the story, I saw a cold hearted character, as I continue reading; it became cleared to me that Kate Chopin was trying to send a message through her story. In the beginning of t he 19th century, this reaction was unacceptable in society. However through the modern readers' eyes; her reaction is the explosion of her true feelings which were repressed for a long time. During the time line in which the story was based on, a wife had to be subservient to her husband and her life was confined to the house. Women in those days were not permitted to divorce; the only way they would acquire liberty was by becoming widows.A traditional role like that, makes Mrs. Mallard consider her marriage as a burden and she feels free when she gets to know about her husband's death. That’s the reason Mrs. Mallard became joyful when she heard the news of her husbands death. I think that she felt overwhelmed with her everyday life of a servant, with complete dependence on Brently his decisions and maybe his dominance. To me it seems that the character of Mrs. Mallard is a person who is disappointed with the harsh reality of her everyday living, and that she is also subconsc iously looking for a chance to escape from an unhappy marriage.She loved her husband and sincerely cried for him when she hears of his death, but at the same time she is happy to acquire her freedom again(228). Through Mrs. Mallard reaction, I can see that she suffers a lot from her married life. Mrs. Mallard tries to use her will to beat the feeling of freedom and the desire for independence, but her will loses, and her true feeling takes control over her thinking. As a result, her reaction is different from what is usual and expected. Her exclamation of freedom impact the readers, because of the unexpected reaction of Mrs.Mallard, by Chopin allowing this expression in the story it helps the reader understand the inside struggle of her own life. Mrs. Mallard is a vivid character that identifies the life of Chopin. It indicates her private needs, emotion and expectations which she kept inside. Chopin lived in an era where women were not heard. Personally, I think that the saying fre e is the reaction that expresses the feelings about society condemnatory ways to women. To Mrs. Mallard it is like a prison having to be under the oppression of her husband authority.She had lived under the control of her husband, with little identity and time of her own. Maybe to under his imposed private will it was confusing for her ability to identify herself. The expression in the reaction helps the reader identify more strongly with her need for individuality. I also can identify with Mrs. Mallard with myself: she is a lady who sacrifices herself for her husband. Her reaction shows that despite a lot of suffering, she is willing to maintain the wife role the last moment. She only dares to let her true feeling pour out after she hears of his death and in a place away from public view, in her room (228).Her saying tells me that in her life she has never experienced such a moment of great joy, happiness and excitement like this. Later on in the story, she received the disappointm ent of her life when she learns her husband was alive. That brought her to her death which in another way she became free of her oppression (228). When I read this story for the first time, it seemed to be a story of many unpredictable details. To me, the story is still highly appreciated until strict social bias and peoples expectations about gender roles in general and marriage in particular are denied completely.

Brand Loyalty vs Generic Brands

Brand Loyalty: Brand Names vs. Generic Brands Why do we as, customers and consumers chose to stay loyal to specific brands? Are you guilty of being loyal to one brand and not attempt to try other brand names and/or generic brands? I am. There are so many different products, materials, strategies, etc. that companies compete with each other to try to get us (the consumers) to be loyal to that brand. Example: Coke vs. Pepsi; AT&T vs. Sprint. There are also, people that wonder are their big differences in products when it’s a brand name vs. eneric brand. Upon my research I hope to answer these questions that we all have, a time or two, have wondered about? Definition The extent of the faithfulness of consumers to a particular brand, expressed through their repeat purchases, irrespective of the marketing pressure generated by the competing brands. (www. businessdictionary. com) Brand Loyalty ranges from foods, clothing, cars, places, electronics, etc. How they get us to stay loyal There are many reasons why we stay true to the brands we’ve developed to familiar ourselves with such as: knowing the quality in the product, don’t trust other brands or don’t care to try it, costs, availability, and /or easier resources, such as internet, the reputation of the brand by word of mouth and society standards. Companies are always developing newer and better ways to outdo their products, and old products and the products of their competitors. Brand Name vs. Generic Brand People have also stayed loyal when it comes to comparing the same products, but the difference is one is a brand name and the other is a generic.Such as, Tylenol vs. generic store name such as equate (wal-mart store brand). There is a difference in price? The generic (store brand) is always less in cost but is the product the same? Yes, the generic store brand of Tylenol is the same as the brand name Tylenol, the dosage, effects, risks, safety and strengths are the same, except for the price the store brand is cheaper and that’s because the manufacturer has not had the expenses of making and selling a new drug. Interviews on brand name loyalist: I have interviewed the following people to compare their loyalty to a brand and why?Questions asked: Friend: 1. Q: What brand are you loyal to? And Why? A: Sony, the picture, sound and quality of the different products. Nike, the comfortability of the shoes, larger range of styles, the different professional athletes under that name; meaning that they’re producing more of the products that allows the cost to lower, making it more affordable. Lexus, the quality, the appearance, the non-depreciate value it has compared to other brands and the reputation of the name? 2. Q: How long have you been loyal to the brand?A: Sony, 1995 is when I purchased my first Sony product; Nike, 1984 in High School, I bought a new pair of sneakers; Lexus, 2010. I bought my first Lexus, and currently I’m driving my second Lexus. 3. Q: Have you tired other similar/competitors brands? And what was your outcome? A: Yes. a. before my Sony, I owned a Zenith, RCA, and Magnovox and none of them have compared to the quality of Sony. Sony’s bottom of the line product is better than the Vizio’s top of the line products. All the electronics currently in my house is all Sony. b. I had Adidas sneakers in the past but the quality doesn’t compare to Nike.

Thomas Hardy Notes on Hap - 2802 Words

Author: Thomas Hardy First Published: 1898 Type of Poem: Sonnet Genres: Poetry, Sonnet Subjects: Suffering, Despair, God, Pain, Good and evil, Gods or goddesses, Fate or fatalism, Life, philosophy of, Life and death, Time, Joy or sorrow, Luck or misfortune The Poem Thomas Hardy has structured â€Å"Hap† to meet all the requirements of the form of an English sonnet: Its fourteen lines are written in iambic pentameter, the rhyme scheme abab, cdcd, efef, gg is complied with, and the three quatrains are followed by a rhymed couplet to conclude the poem. _____________________________________________________________________________________ Hap - Thomas Hardy *If you need to find something quickly, I suggest you hit CTRL + F and type in what you are†¦show more content†¦The idea however is quite challenging. It reminds me of a young philosopher who is questioning why bad things happen to good people. Surely it is chance, but what Hardy is hinting towards is what if it is a bad thing only because we THINK it is a bad thing? It is almost circular. I do not know much about Hardy but what I do know is that he tried really hard to believe in god but in the end, he came out completely agnostic. This poem shows that struggle. ------------------------------------------------- â€Å"Hap† is a poem by Thomas Hardy (1840-1928) that he wrote in 1866, while working as a trainee architect, and for which he could not find a publisher. It did not reach the general public until 1898 when Hardy included it in his first collection, which was entitled â€Å"Wessex Poems†, which only appeared after he had concluded his career as a highly successful novelist. The poem is a sonnet, although it is presented as three stanzas in that the traditional octave is split into two stanzas each of four lines and the sestet is a stanza on its own. The rhyme scheme is ABAB CDCD EFEFFE, which is a variant on the Shakespearean form, although the clean break between octave and sestet is more associated with the Petrarchan sonnet form. The poem can be seen as Hardy’s reaction to the basic thinking that underlies Darwin’s â€Å"The Origin of Species† which had been published in 1859. Hardy understood Darwin to imply that the mechanism that drove naturalShow MoreRelatedAnalysis Of Hardy s The Best Hope Ever Sown 872 Words   |  4 PagesIn the third stanza, Hardy states: â€Å"But not so. How arrives it joy lies slain / And why unblooms the best hope ever sown?† Immediately in this stanza, he realizes that there is no point to human pain and suffering, because he can t find evidence that humans pain has meaning to God. He dismisses the idea brought about by the first two stanzas, and admits his faith in meaning is crushed. He’s lost his hope that he’s held onto for so long, and there’s no â€Å"joy† left. He comments that his hopeRead MoreThomas Hardy Poems16083 Words   |  65 PagesHAP IF but some vengeful god would call to me From up the sky, and laugh: Thou suffering thing, Know that thy sorrow is my ecstasy, That thy love s loss is my hate s profiting! Then would I bear, and clench myself, and die, Steeled by the sense of ire unmerited; Half-eased, too, that a Powerfuller than I Had willed and meted me the tears I shed. But not so. How arrives it joy lies slain, And why unblooms the best hope ever sown? --Crass Casualty obstructs the sun and rain, And

A Beautiful Mind By Dr. Emil Kraepelin - 1220 Words

â€Å"A Beautiful Mind† depicts the true- story of a mathematical savant, John Nash and how schizophrenia has affected both his personal and social life. His hallucinations started in his college years at Princeton University and only worsened from then on. He hallucinated his roommate and best friend, Charles and his niece, Marcee. He also hallucinated that he worked secretly for the US Department with the aid of his supervisor, Parcher (also a fragment of his imagination). He became extremely paranoid but eventually came to the realization that he was sick when he almost lost his wife and child. At the end, he was able to live as a schizophrenic without the use of medication. He was able to distinguish reality from fantasy and lived on to receive a Nobel Prize for his work as a mathematician. This paper will describe schizophrenia, its history, symptoms, biological factors as well as its environmental aspect. History of Schizophrenia Schizophrenia was described in the late 19th century by Dr. Emil Kraepelin. He called it â€Å"Dementia Praecox† or premature dementia. He believed that any individual with such disorder would worsen overtime without even a slight chance of improvement. While Dr. Kraepelin was right in regards to it being a categorized as a brain a disorder, he was wrong to classify it as dementia. Dementia has a later onset than schizophrenia. Dementia often begins in old age while schizophrenia emerges during early adolescent to young adulthood. In addition,