Homosexual Laws Essay Example For Students

Homosexual Laws Essay In Edinburgh, a homosexual man is four times more likely to be attacked than a heterosexual man.This fact has been iterated so much by the media over the past few weeks that it would be a challenge to find one Scot who could not quote it accurately. One would think that this alarming statistic could be greatly improved if people were educated from an early age in the aspects of homosexuality, and taught, even if not to agree with it, at least to be tolerating towards it. Why, then, is there such an opposition to the repealing of Section 28 of the Local Government Act, a clause which prohibits the promotion of homosexuality, thereby increasing homophobic prejudice, legitimising the bullying of homosexual and bisexual school pupils, and encouraging hate crimes against gays, lesbians, and bisexuals? Currently, there is a great deal of controversy concerning whether or not this law should be repealed. Is it that this law protects children or encourages ignorance and prejudice?Section 28 was invented in 1986 by the Conservative Party. The actual wording of Section 28 is as follows:A local authority shall not:(1) intentionally promote homosexuality or publish material with the intention of promoting homosexuality(2) promote the teaching in any maintained school of the acceptability of homosexuality as a pretended family relationship. Those in favour of Section 28 would argue that educating children in matters of homosexuality is morally wrong. They believe that children are extremely susceptible to what they see and hear around them, and that hearing from teachers about homosexuality would encourage them to try it for themselves. Claims have been made that children could be turned gay in this way. This would certainly be backed up by the unfortunate Jamie Bulger murder, where two young boys admitting to killing two-year-old Jamie after watching a violent film on television. If the media did not make an impression on peoples minds, advertising companies would go out of business. Another argument is that school pupils learn many things from their teachers, that is the reason that they go to school, so could learning about homosexuality not teach them to be gay?Firstly, the media can not be blamed for individuals eradicating the blame for their own actions. Religious programming on television has not caused a nation wide surge of Christianity. It is true that advertisements on television and in magazines can have a strong influence on the things we do and by, but how many adverts have you seen where a gay man or woman appears on the screen and says in a voice reminiscent of the child-catcher from Chitty Chitty Bang Bang, Come on kids, its great. Why dont you try it? You might like it. This would be the so-called promotion of homosexuality, something completely separate from giving a child a well-balanced education in all areas of modern societys sexual tendencies. As for banning the promotion of sexuality in schools, I cannot see that there ever has been any, or that there ever would be any reason to promote it. If a child is going to grow up to be an informed individual, they need to be taught all aspects of modern life, including homosexuality as well as heterosexuality. At the moment the government could be accused of the promotion of heterosexuality, which has not been successful in preventing those who are born gay from continuing to be so. One would think that this would work exactly the same way when reversed; Why should receiving information about homosexuality convert someone who is inherently straight into a raving homosexual? In spite of the introduction of Section 28, there still exists a thriving gay community, which shows that someone will be who they want to be, whether they are having other peoples beliefs shoved down their throat or not. Surely the government should be able to deduce from this that gays and lesbians who have b een brought up in a straight society have not altered their ways of life because of pressure, therefore heterosexuals are not likely to want to turn gay simply because they know that this way of life exists. .ub93fc61341a21a39a6836311cde3011d , .ub93fc61341a21a39a6836311cde3011d .postImageUrl , .ub93fc61341a21a39a6836311cde3011d .centered-text-area { min-height: 80px; position: relative; } .ub93fc61341a21a39a6836311cde3011d , .ub93fc61341a21a39a6836311cde3011d:hover , .ub93fc61341a21a39a6836311cde3011d:visited , .ub93fc61341a21a39a6836311cde3011d:active { border:0!important; } .ub93fc61341a21a39a6836311cde3011d .clearfix:after { content: ""; display: table; clear: both; } .ub93fc61341a21a39a6836311cde3011d { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .ub93fc61341a21a39a6836311cde3011d:active , .ub93fc61341a21a39a6836311cde3011d:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .ub93fc61341a21a39a6836311cde3011d .centered-text-area { width: 100%; position: relative ; } .ub93fc61341a21a39a6836311cde3011d .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .ub93fc61341a21a39a6836311cde3011d .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .ub93fc61341a21a39a6836311cde3011d .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .ub93fc61341a21a39a6836311cde3011d:hover .ctaButton { background-color: #34495E!important; } .ub93fc61341a21a39a6836311cde3011d .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .ub93fc61341a21a39a6836311cde3011d .ub93fc61341a21a39a6836311cde3011d-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .ub93fc61341a21a39a6836311cde3011d:after { content: ""; display: block; clear: both; } READ: Raku Ware and Staffordshire Pottery EssayOver the past few years, bullying and crimes against people who are different in any way has been a huge problem. The government claims to want to solve this problem, yet enforces bigoted rules like Clause 28 upon us. It is a widely known fact that people are afraid of things they are unfamiliar with. Yet it has been proved in the past that hate crimes and bullying can be reduced and/or prevented by educating people about the subject they are afraid of, such as courses available for those with severe arachnophobia. These courses teach people all about spiders and eventually encourage people to actually deal with them by picking them up, safely disposing of them etc. If a similar course could be invented to teach homophobics that there really was nothing to scared of, perhaps Section 28 would never have had to be introduced. This is why it is vital to include homosexuality in sex education at school. From 1939 to 1945 Adolf Hitler executed millions of Jews because they were different and he could not learn to tolerate them. Perhaps the existence of Clause 28 is showing us that we have not progressed at all in our thinking over the past 60 years. Hate is a horrible, destructive thing, whereas love is looked upon as something sacred and pure. Does it really matter who a person loves? I would have thought that it was far better for any two people to feel affection for each other than to encourage bigotry and hate crimes through ignorance and discrimination.

Blog Writing on Bani Bani Bani Re Bani

Question: Blog writing on Bani Bani Bani Re Bani from Main Prem Ki Diwani Hoon. Answer: Bani Bani song is taken from Main Prem Ki Diwani Hoon. This song is a dance performance by Kareena Kapoor. Chitra, the singer of Bani Bani voice was high-pitched as ever. Her dandiyal or tribal tune happens as courtesy of her effervescence. Bani Bani is the most passionate song of the year. Music of main prem ki Diwani hoon is beautiful song and new feel in the particular song. Anu Malik proves as genius musician for the movie ("Bani Bani - Main Prem Ki Diwani Hoon _ HD"). Kareena Kapoor is delight to watch in this song. She is wearing red legenga dress in the song and dances in every beat of the song. Kareena Kapoor was remarkable throughout the film. Main Prem Ki Diwani Hoon is worth successor of one of the Sooraj R Barjatya previous hits. Bani Bani is one good picturised song. This is a peppy Bollywood Song that is sung by Chitra released in the year 2003. It is from Rajshri Productions starring Kareena Kapoor, Hrithik Roshan and Abhishek Bachchan. This song was beautifully choreo graphed and Kareena Kapoor provides justice in following the steps in nice way. As far as review is concerned, it has diverse opinion from viewers who have watched the movie. Some feels Sooraj; the Director had successfully won heart of audience the fourth time. Some felt that the movie was worst movie in Bollywood. According to few viewers, the song could have been made better with much better steps. I feel that Kareena Kapoor has the potential in giving more edge to the dancing steps of Bani Bani. She has done justice in following the steps of the choreographer and putting her best to entertain her fans and audience. I felt this was one of the best songs from Main Prem Ki Diwani Hoon. This dance was performed by Sanjana (Kareena Kapoor) at one of her college fest. She was happy and refrained in the song with bit of sadness as Prem (Hrithik) was not present in the show for watching it. As Kareena was in love with Prem, she was imagining him in each of the steps and becoming happy by his presence. However, in actual, Prem (Abhishek Bachchan) was watching Sanjana dance and enjoying her beautiful presence on stage. Abhishek Bachchan visualizes his life with Sanjana and gets mesmerized by her dancing skills and expression. He was constantly staring at Kareenas performance without blinking his eyes for a second. Sanjanas dad was frustrated of the fact that her daughter was imagining Hrithik as her life partner, which is not the real motive of her mother. On the other hand, her mother was happy, as Sanjana will get married to rich businessperson like her elder sister. There was great confusion in the mo vie that was revealed at the end with a happy ending. This song was set with vibrant colours and ravishing background. It gave the feel of that bollywood magical- romantic song which every happy go lucky girl would love to hum and dance. Reference List "Bani Bani - Main Prem Ki Diwani Hoon _ HD".YouTube. N.p., 2016. Web. 13 June 2016.

Young Goodman Brown, By Nathaniel Hawthorne, Is A Story That Is Thick Essay Example For Students

Young Goodman Brown, By Nathaniel Hawthorne, Is A Story That Is Thick Essay Young Goodman Brown, by Nathaniel Hawthorne, is a story that is thick with allegory. Young Goodman Brown is a moral story which is told through the perversion of a religious leader. In Young Goodman Brown, Goodman Brown is a Puritan minister who lets his excessive pride in himself interfere with his relations with the community after he meets with the devil, and causes him to live the life of an exile in his own community. Young Goodman Brown begins when Faith, Browns wife, asks him not to go on an errand. Goodman Brown says to his love and (my) Faith that this one night I must tarry away from thee. When he says his love and his Faith, he is talking to his wife, but he is also talking to his faith to God. He is venturing into the woods to meet with the Devil, and by doing so, he leaves his unquestionable faith in God with his wife. We will write a custom essay on Young Goodman Brown, By Nathaniel Hawthorne, Is A Story That Is Thick specifically for you for only $16.38 $13.9/page Order now He resolves that he will cling to her skirts and follow her to Heaven. This is an example of the excessive pride because he feels that he can sin and meet with the Devil because of this promise that he made to himself. There is a tremendous irony to this promise because when Goodman Brown comes back at dawn; he can no longer look at his wife with the same faith he had before. When Goodman Brown finally meets with the Devil, he declares that the reason he was late was because Faith kept me back awhile. This statement has a double meaning because his wife physically prevented him from being on time for his meeting with the devil, but his faith to God psychologically delayed his meeting with the devil. The Devil had with him a staff that bore the likeness of a great black snake. The staff which looked like a snake is a reference to the snake in the story of Adam and Eve. The snake led Adam and Eve to their destruction by leading them to the Tree of Knowledge. The Adam and Eve story is similar to Goodman Brown in that they are both seeking unfathomable amounts of knowledge. Once Adam and Eve ate from the Tree of Knowledge they were expelled from their paradise. The Devils staff eventually leads Goodman Brown to the Devils ceremony which destroys Goodman Browns faith in his fellow man, therefore expelling him from his utopia. Goodman Brown almost immediately declares that he kept his meeting with the Devil and no longer wishes to continue on his errand with the Devil. He says that he comes from a race of honest men and good Christians and that his father had never gone on this errand and nor will he. The Devil is quick to point out however that he was with his father and grandfather when they were flogging a woman or burning an Indian village, respectively. These acts are ironic in that they were bad deeds done in the name of good, and it shows that he does not come from good Christians.When Goodman Browns first excuse not to carry on with the errand proves to be unconvincing, he says he cant go because of his wife, Faith. And because of her, he can not carry out the errand any further. At this point the Devil agrees with him and tells him to turn back to prevent that Faith should come to any harm like the old woman in front of them on the path. Ironically, Goodman Browns faith is harmed because the woman on the path is the woman who taught him his catechism in youth, and was still his moral and spiritual adviser. The Devil and the woman talk and afterward, Brown continues to walk on with the Devil in the disbelief of what he had just witnessed. Ironically, he blames the woman for consorting with the Devil but his own pride stops him from realizing that his faults are the same as the womans. Brown again decides that he will no longer to continue on his errand and rationalizes that just because his teacher was not going to heaven, why should he quit my dear Faith, and go after her. At this, the Devil tosses Goodman Brown his staff (which will lead him out of his Eden) and leaves him.Goodman Brown begins to think to himself about his situation and his pride in himself begins to build. He applauds himself greatly, and thinking with how clear a conscience he should meet his ministerAnd what calm sleep would be his. ..in the arms of Faith! This is ironic because at the end of the story, he can not even look Faith in the eye, let alone sleep in her arms. As Goodman Brown is feeling good about his strength in resisting the Devil, he hears the voices of the minister and Deacon Gookin. .u91826df712b27ff28c1433023c8d9aad , .u91826df712b27ff28c1433023c8d9aad .postImageUrl , .u91826df712b27ff28c1433023c8d9aad .centered-text-area { min-height: 80px; position: relative; } .u91826df712b27ff28c1433023c8d9aad , .u91826df712b27ff28c1433023c8d9aad:hover , .u91826df712b27ff28c1433023c8d9aad:visited , .u91826df712b27ff28c1433023c8d9aad:active { border:0!important; } .u91826df712b27ff28c1433023c8d9aad .clearfix:after { content: ""; display: table; clear: both; } .u91826df712b27ff28c1433023c8d9aad { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .u91826df712b27ff28c1433023c8d9aad:active , .u91826df712b27ff28c1433023c8d9aad:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .u91826df712b27ff28c1433023c8d9aad .centered-text-area { width: 100%; position: relative ; } .u91826df712b27ff28c1433023c8d9aad .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .u91826df712b27ff28c1433023c8d9aad .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .u91826df712b27ff28c1433023c8d9aad .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .u91826df712b27ff28c1433023c8d9aad:hover .ctaButton { background-color: #34495E!important; } .u91826df712b27ff28c1433023c8d9aad .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .u91826df712b27ff28c1433023c8d9aad .u91826df712b27ff28c1433023c8d9aad-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .u91826df712b27ff28c1433023c8d9aad:after { content: ""; display: block; clear: both; } READ: Martin Luther King And Mass Media Essay He overhears their conversation and hears them discuss a goodly young woman to be taken in to communion that evening at that nights meeting and fears that it may be his Faith. When Goodman Brown hears this he becomes weak and falls to the ground. He begins to doubt whether there really was a Heaven above him and this is a key point when Goodman Browns faith begins to wain. Goodman Brown in panic declares that With Heaven above, and Faith below, I will yet stand firm against the devil! Again, Brown makes a promise to keep his faith unto God. Then a black mass of cloud goes in between Brown and the sky as if to block his prayer from heaven. Brown then hears what he believed to be voices that he has before in the community. Once Goodman Brown begins to doubt whether this is really what he had heard or not, the sound comes to him again and this time it is followed by one voice, of a young woman. Goodman believes this is Faith and he yells out her name only to be mimicked by the echoes of the forest, as if his calls to Faith were falling on deaf ears. A pink ribbon flies through the air and Goodman grabs it. At this moment, he has lost all faith in the world and declares that there is no good on earth. Young Goodman Brown in this scene is easily manipulated simply by the power of suggestion. The suggestion that the woman in question is his Faith, and because of this, he easily loses his faith. Goodman Brown then loses all of his inhibitions and begins to laugh insanely. He takes hold of the staff which causes him to seem to fly along the forest-path. This image alludes to that of Adam and Eve being led out of the Garden of Eden as is Goodman Brown being led out of his utopia by the Devils snakelike staff. Hawthorne at this point remarks about the instinct that guides mortal man to evil. This is a direct statement from the author that he believes that mans natural inclination is to lean to evil than good. Goodman Brown had at this point lost his faith in God, therefore there was nothing restraining his instincts from moving towards evil because he had been lead out from his utopian image of society. At this point, Goodman Brown goes mad and challenges evil. He feels that he will be the downfall of evil and that he is strong enough to overcome it all. This is another demonstration of Browns excessive pride and arrogance. He believes that he is better than everyone else in that he alone can destroy evil. Brown then comes upon the ceremony which is setup like a perverted Puritan temple. The altar was a rock in the middle of the congregation and there were four trees surrounding the congregation with their tops ablaze, like candles. A red light rose and fell over the congregation which cast a veil of evil over the congregation over the devil worshippers.Brown starts to take notice of the faces that he sees in the service and he recognizes them all, but he then realizes that he does not see Faith and hope came into his heart. This is the first time that the word hope ever comes into the story and it is because this is the true turning point for Goodman Brown. If Faith was not there, as he had hoped, he would not have to live alone in his community of heathens, which he does not realize that he is already apart of. Another way that the hope could be looked at is that it is all one of the Christian triptych. (Capps 25) The third part of the triptych which is never mentioned throughout the story is charity. If Brown had had charity it would have been the antidote that would have allowed him to survive without despair the informed state in which he returned to Salem. (Camps 25) The ceremony then begins with a a cry to Bring forth the converts! Surprisingly Goodman Brown steps forward. He had no power to retreat one step, nor to resist, even in thought. Goodman Brown at this point seems to be in a trance and he loses control of his body as he is unconsciously entering this service of converts to the devil. The leader of the service than addresses the crowd of converts in a disturbing manner. He informs them that all the members of the congregation are the righteous, honest, and incorruptible of the community. The sermon leader then informs the crowd of their leaders evil deeds such as attempted murder of the spouse and wife, adultery, and obvious blasphemy. .u490d083c94f79bfa7a5fd611d3124dac , .u490d083c94f79bfa7a5fd611d3124dac .postImageUrl , .u490d083c94f79bfa7a5fd611d3124dac .centered-text-area { min-height: 80px; position: relative; } .u490d083c94f79bfa7a5fd611d3124dac , .u490d083c94f79bfa7a5fd611d3124dac:hover , .u490d083c94f79bfa7a5fd611d3124dac:visited , .u490d083c94f79bfa7a5fd611d3124dac:active { border:0!important; } .u490d083c94f79bfa7a5fd611d3124dac .clearfix:after { content: ""; display: table; clear: both; } .u490d083c94f79bfa7a5fd611d3124dac { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .u490d083c94f79bfa7a5fd611d3124dac:active , .u490d083c94f79bfa7a5fd611d3124dac:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .u490d083c94f79bfa7a5fd611d3124dac .centered-text-area { width: 100%; position: relative ; } .u490d083c94f79bfa7a5fd611d3124dac .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .u490d083c94f79bfa7a5fd611d3124dac .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .u490d083c94f79bfa7a5fd611d3124dac .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .u490d083c94f79bfa7a5fd611d3124dac:hover .ctaButton { background-color: #34495E!important; } .u490d083c94f79bfa7a5fd611d3124dac .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .u490d083c94f79bfa7a5fd611d3124dac .u490d083c94f79bfa7a5fd611d3124dac-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .u490d083c94f79bfa7a5fd611d3124dac:after { content: ""; display: block; clear: both; } READ: French Revolution Essay After his sermon, the leader informs them to look upon each other and Goodman Brown finds himself face to face with Faith. The leader begins up again declaring that Evil is the nature of mankind and he welcomes the converts to communion of your race. (The communion of your race statement reflects to the irony of Browns earlier statement that he comes from a race of honest men and good Christians.) The leader than dips his hand in the rock to draw a liquid from it and to lay the mark of baptism upon their foreheads. Brown than snaps out from his trance and yells Faith! Faith! Look up to Heaven and resist the wicked one! At this, the ceremony ends and Brown finds himself alone. He does not know whether Faith, his wife, had kept her faith, but he finds himself alone which leads him to believe that he is also alone in his faith. Throughout the story, Brown lacks emotion as a normal person would have had. The closest Brown comes to showing an emotion is when a hanging twig, that had been all on fire, besprinkled his cheek with the coldest dew. The dew on his cheek represents a tear that Brown is unable to produce because of his lack of emotion. Hawthorne shows that Brown has no compassion for the weaknesses he sees in others, no remorse for his own sin, and no sorrow for his loss of faith. (Easterly 339) His lack of remorse and compassion condemns him to an anguished life that is spiritually and emotionally dissociated. (Easterly 341) This scene is an example of how Goodman Brown chose to follow his head rather than his heart. Had Brown followed his heart, he may have still lived a good life. If he followed with his heart, he would have been able to sympathize with the communitys weaknesses, but instead, he listened to his head and excommunicated himself from the community because he only thought of them as heathens. Young Goodman Brown ends with Brown returning to Salem at early dawn and looking around like a bewildered man. He cannot believe that he is in the same place that he just the night before; because to him, Salem was no longer home. He felt like an outsider in a world of Devil worshippers and because his basic means of order, his religious system, is absent, the society he was familiar with becomes nightmarish. (Shear 545) He comes back to the town projecting his guilt onto those around him. (Tritt 114) Brown expresses his discomfort with his new surroundings and his excessive pride when he takes a child away from a blessing given by Goody Cloyse, his former Catechism teacher, as if he were taking the child from the grasp of the fiend himself. His anger towards the community is exemplified when he sees Faith who is overwhelmed with excitement to see him and he looks sternly and sadly into her face, and passed on without a greeting. Brown cannot even stand to look at his wife with whom he was at the convert service with. He feels that even though he was at the Devils service, he is still better than everyone else because of his excessive pride. Brown feels he can push his own faults on to others and look down at them rather than look at himself and resolve his own faults with himself. Goodman Brown was devastated by the discovery that the potential for evil resides in everybody. The rest of his life is destroyed because of his inability to face this truth and live with it. The story, which may have been a dream, and not a real life event, planted the seed of doubt in Browns mind which consequently cut him off from his fellow man and leaves him alone and depressed. His life ends alone and miserable because he was never able to look at himself and realize that what he believed were everyone elses faults were his as well. His excessive pride in himself led to his isolation from the community. Brown was buried with no hopeful verse upon his tombstone; for his dying hour was gloom. Works Cited Capps, Jack L. Hawthornes Young Goodman Brown, Explicator, Washington D.C. , 1982 Spring, 40:3, 25.Easterly, Joan Elizabeth. Lachrymal Imagery in Hawthornes Young Goodman Brown, Studies in Short Fiction, Newberry, S.C. , 1991 Summer, 28:3, 339-43. Hawthorne, Nathaniel. Young Goodmam Brown, The Story and Its Writer, 4th ed. Ed. Ann Charters. Boston: Bedford Books of St. Martins Press, 1995, 595-604. Shear, Walter. Cultural Fate and Social Freedom in Three American Short Stories, Studies in Short Fiction, Newberry, S.C., 1992 Fall, 29:4, 543-549. Tritt, Michael. Young Goodman Brown and the Psychology of Projection, Studies in Short Fiction, Newberry, S.C., 1986 Winter, 23:1, 113-117.

The NGOs Role Within Australias Democracy †Government Essay

The NGOs Role Within Australias Democracy – Government Essay Free Online Research Papers The NGOs Role Within Australias Democracy Government Essay The role of NGOs in Australia’s system of democracy is an issue of increasing relevance and significance within public discourse. NGOs have been placed under proliferating scrutiny and reconceptualization within our political landscape. This has been characterised by increasing conservative neo-liberalist philosophical underpinnings rationalised within economic rationalism’s model of entrepreneurship and free market competition. (Maddison, Denniss and Hamilton 2004 p1) The roles, responsibilities and challenges facing NGOs are numerous and ever-changing with â€Å"greater confusion about the non-profit sector and its role than before.† (Fitzgerald 2004 p1)It is important yet difficult for these NGOs to juggle values, purpose and determination within the broader context of political climates and societal change. The need for NGOs to clarify their roles and responsibility within the Australian system of democracy is of profound significance within our changing societal paradigm moving towards conservatism, privatisation and overriding neo-liberalist philosophies contrasting the Keynesian welfare model upon which societal constructs has until recently drawn heavily upon. (McDonald and Marston 2002 p3) NGOs have been faced with a consequential need to articulate roles and defend their actions and ideologies as governments and conservative organizations focus not on the positive processes and outcomes of NGOs for their service users and the community but rather the threat that they pose to the conservative equilibrium created within the neo-liberalist agenda, particularly in relation to their support from the community and the advice they provide to governments and corporations. (Mowbray 2003 p4) NGOs play a unique and invaluable role within Australia’s system of democracy in playing an intermediator role between the government, the community and the corporate for profit sector, creating public forums of debate involving varying individuals often with diverse or underrepresented needs, representation of disadvantaged and marginalised groups, providing direct involvement in policy formation and change, providing uncompromising quality services to the community and striving for high levels of transparency and accountability of governments, the corporate sector and their own organizations. The construction of a public sphere of consultation, discussion and debate may be argued to be a fundamental underpinning of the democratic process as well as â€Å"to the development of good public policy and a well functioning democracy†. (Maddison, Denniss and Hamilton 2004 p1) NGOs provide a platform from which alternative views and experiences may be expressed and often advocate on the behalf of or assist in a process of empowerment of marginalised and disadvantaged groups. This enables a public voice previously unheard or disregarded increasing access to decision making processes effecting individuals and communities and moving towards a more egalitarian holistic approach incorporating the needs of all stakeholders. The legitimacy of these roles of NGOs has been placed under increasing scrutiny with a highly contested movement away from the involvement of NGOs in public decision-making processes. The decreasing public trust of governmental and corporate entities has concurrently been juxtaposed by an increasing level of public trust and involvement with NGOs and community participation (Maddison, Denniss and Hamilton 2004 p2) The legitimacy of NGOs subsequently has been called into question under right wing conservative ideology referring to NGOs as â€Å"a growing power of an unelected few† (Fitzgerald 2004 p5) undermining and questioning their authority, motivations and views. Thus a strengthening conservative agenda has emerged questioning the right of NGO’s to be involved in public political discourse and calling for the silencing of dissidence through intimidatory means or withholding funding. This contradicts democratic principles of free speech and the right to question gove rnmental actions to which NGOs oppose and hope to overcome rather than engage in self-censorship or external body control as a means of self-preservation. NGOs have played an increasingly significant role in representing disadvantaged and marginalised groups and bringing a collaborative and rights based approach into the public agenda. Citizenship and involvement within the democratic process are constructed as a framework for participation â€Å"as citizens with a range of collective identities rather than as individualised clients or customers† (Ryan 1995 in Sawer and Jupp 1996 p40) NGOs are thus playing an increasingly significant role in the meaning making process assisting in the activation of voices and perspectives of those often unrepresented and unheard within political and societal discourse. This is working in contradiction to the neo-liberalist attempt to â€Å"converge to weaken or abolish collective standards and solidarities† (Bourdieu 1998 p3) and the Darwinistic market neoliberalism increasingly upheld and prioritised within our growing conservative governmental epoch. This representation may involve cr eating open discussion and public forums, direct involvement in planning, implementing and reviewing policy processes and governmental decisions and working towards the capacity building and empowerment of individuals and communities to articulate and represent their needs and opinions within the public sphere. The NGOs operational objectives and function are important in reflecting on the their role within the system of democracy. The provision of uncompromising quality services to the community maintaining philosophies, values and priorities in everyday functioning is an integral aspect in working towards broader aims and objectives regarding societal structures and change. In providing this, NGOs can act as intermediaries between governments, communities and corporations with integrity and genuine transparency and accountability for their actions. Accountability is a central role and issue intrinsic within service provision and the multifaceted public discourse of our system of democracy. NGOs have a responsibility to the community, the government and other organizations to provide transparency and accountability for their actions and the processes undertaken working within their ideological frameworks and understanding. In providing this accountability they provide a milieu within which to question the actions and accountabilities of governments and other organizations involved with the community and the democratic state. Criticism has been mounted against NGOs relating to accountability under the neo-liberalist conceptualisation of the NGOs as an illegitimate entity with its self-interest of paramount concern. However NGOs have reflected that it is their role and responsibility to remain answerable and open to their actions and support improving accountability frameworks, benchmarking and co-responsibilities between NGOs an d governments. (Fitzgerald 2004 p6) Within the case study of the proposal for the Social Science Student’s Society (SSSS) stakeholders play a significant role in the creation of a student’s society enabling a communicative forum, participation, feedback, open and critical discussion and the creation of a cohesive collective of social science students within the university. These two stakeholders, the students and the university engage from differing conceptualisations and ideological positions underpinning their approaches and understanding of the role of NGOs. The students take a structural ideological position in relation to the role of NGOs understanding the power imbalances and inequality systematically inherent to their position and within the organizational framework of the proposed social science student’s society. Within the broader spectrum of the university and the governmental policies and practices influencing the varying levels of their experience the students can observe and understand the societal power imbalance imposed under a top down non-consultative approach. The student’s are aiming to bring about participatory change focusing on the thoughts, ideas and experiences of social science students questioning the current systemic limitations of the university including a belief that â€Å"participation is limited due to current school structures, which do not encourage their participation† (SSSS Proposal 2005). An underlying belief that students have the right to open participatory forum, a cohesive commu nity and involvement in planning processes regarding their education is underpinning the role of the SSSS, and an understanding of this within the confines of the universities limitations and societal realm is articulated. The students and SSSS thus construct the role of NGOs as working against recognised systematic inequalities and limitations activating the voices of the marginalised and oppressed in order to bring about positive outcomes and greater societal change. Another key stakeholder within this proposal is the university. The universities approach and ideological position can be understood on a more conservative level than the students however is not unaware of the challenges imposed by power imbalances and inequality such as an inability of the system to incorporate the voices and opinions of the majority. The university takes a pluralist ideological standpoint examining the students and the SSSS proposal and maintains this viewpoint in the broader role of NGOs. The university is able to recognise the varying needs of students and those engaging with the university and is aware of its role in working with these groups to achieve positive outcomes. It maintains this without directly focusing upon a broader actualisation of social problems within the context of societal oppression and systematic inequality, rather focusing on specific issues effecting specific groups within the university and recognising the often unequal distribution of p ower among these groups. The university may conceptualise the broader role of NGOs to work towards achieving goals with varying groups and decrease the effects of inequality and oppression. NGOs may do this without significantly affecting the status quo however may question societal structures in the best interests in alleviating marginalisation and oppression of individuals and communities. The ideological underpinning may have a vast impact on the outcomes for the organization as the various frameworks of understanding of societal structures and approaches to change construct the foundations from which viewpoints are developed and actions are undertaken. The structuralist ideological position holds a greater potential for comprehensive and holistic change, focusing on the varying levels and structures of society from which power imbalances and oppression arise. The focus is centralised on significant and multifaceted change which if achieved is likely to prove successful, as the examination and analysis of all systems of power and change are included in the social change approach. The structuralist ideological position within specific instances however may prove extremely challenging and problematic for an organization to approach. The far-reaching implications of top down systematic inequalities and oppression are complex and possibly daunting issues to tackle; and in specific instances it may not be possible for an organization to approach and change entrenched viewpoints or inequalities deriving from powerful systems over which the organization has little to no control. The pluralist ideological position acts as intermediary in understanding society and social change and due to this attaining positive outcomes and strengthening the positions of marginalized groups and alleviating aspects of inequality may be quite achievable. This may prove to be very beneficial to the groups involved with the organization if their interests are represented however an overall problem with the pluralist approach is its failure to deconstruct and conceptualise the broader spectrum of societal problems. Outcomes may be affected as immediate, short or medium term outcomes may be achievable, however working towards long term or systematic changes may not be encapsulated within the scope of a pluralist approach as they may be when working within a structuralist ide ological framework. References Aja, F.S. (2005) Proposal for the Social Science Students Society [unpublished document] Bankstown: University of Western Sydney. Bourdieu, P. (1998) The Essence of Neoliberalism. [online] Venezuela Analitica Editores. Available from – www.analitica.com/bitbioteca/bourdieu/neoliberalism.asp [Accessed 28 August 2005] Fitzgerald, R. (2004) Challenges, choices and opportunities for Nonprofit Organizations. National Roundtable of Nonprofit Organizations. 16 September 2004. Australian Council for International Development. Mowbray, M (2003) War on non profits: ‘NGOs: What do we do about them?’ Just Policy.30 (July) 3-13. McDonald, C. and Marston, G. (2002) Fixing the Niche? Rhetorics of the community sector in the neo-liberal welfare regime. Just Policy. 27 (August) 3-10. Maddison, S and Denniss, R. and Hamilton, C. (2004) Silencing Dissent: Non-government organizations and the Australian democracy. Discussion Paper Number 65 June 2004. [online] The Australia Institute. Available from – tai.org.au/Publications_Files/DP_Files/DP65.pdf [Accessed 25 August 2005] Bibliography Mills, S. (1994) A Summary of Community Work and Ideology. [unpublished document] Lismore TAFE. Mowbray, M. (2004) Getting NGOs out of the tent: The IPA’s campaign against charities. [online] Victorian Council of Social Services. Available at – tear.org.au/resources/harambee/041/04_ngo-out-ofthe-tent.htm [Accessed 30 July 2005] Sawer, M. (2002) Governing for the Mainstream: Implications for Community Representation. Australian Journal of Public Administration. 61(1) March 39-49. Sawer, M. and Jupp, J. (1996) The Two-Way Street: Government Shaping of Community-Based Advocacy. Australian Journal of Public Administration. 55 (4) December, 82-99. Research Papers on The NGOs Role Within Australia's Democracy - Government EssayRelationship between Media Coverage and Social andInfluences of Socio-Economic Status of Married MalesBringing Democracy to AfricaPETSTEL analysis of IndiaThe Project Managment Office SystemOpen Architechture a white paperIncorporating Risk and Uncertainty Factor in CapitalAssess the importance of Nationalism 1815-1850 EuropeDefinition of Export QuotasAnalysis of Ebay Expanding into Asia

Legal and Ethical Implications of Diversity and Inclusion Essay

Legal and Ethical Implications of Diversity and Inclusion - Essay Example that diversity and inclusion are valued by all parties in an organization especially during employment and the way they relate to one another in the workplace. Provision of excellent relationships in a workplace despite, the race, colour, age, culture brings about an all-inclusive working environment that in return improves the performance. I also help in reduction of harassments and abrasions of the workers (Ely, Meyerson & Davidson, 2006). Ensuring people of different ages are provided with similar opportunities, and promotion is done on merit and not age is the other manner of meeting diversity and inclusion needs at the workplace. A leader should understand the organization’s aspects of diversity and inclusion to explain to the employee or members of staff their importance and also describe the ethical and legal policies. By understanding and interpreting the organizational policies where the impacts, consequences and remedies of certain forms of actions at the workplace are treated brings some conscience to both staff and employees on the importance of observing such. Also as a leader, one should be able to understand different forms of acts that can be detrimental to diversity and inclusion process. Through this, a leader can be able to identify potential issues relating to diversity and inclusion and hence, define ways to prevent such from being practised in their firms. It also helps in determining of policies and procedures that describe legal and ethical requirements which needs to be followed by employees, business partners, third party suppliers and even customers (Tyler et al., 2008). Accepting diversity and inclusion usually take place after an introduction of a process or procedure is met with resistance or slow adoption of the policies that promote the acts. Embracing diversity and inclusion, on the other hand, refers to willingly accepting the policies relating to the same which were initially available at the organization. Accepting typically

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