Cultural Geography

What is culture? Culture is the collective of ideas and beliefs about what is customary as well the arts, social institutions, and religions of a group of people. 3. What is a region? A region is an area of division of a place with definable characteristics but without fixed boundaries. 4. What is cartography? Cartography is the science of making maps. 5. Who was Thomas Malthus? Malthus was a British scholar who in 1798 came up with a new theory for population change. . What is demography Demography is the study of statistics such as the births and deaths of a population in order to demonstrate the changing structure of human populations. 7. What is diffusion? Diffusion is the process of spreading things more widely such as cultural elements or diseases. 8. What is the demographic transition? Demographic transition refers to the transition from high birth and death rates to low birth and death rates as a country matures into a more modern and industrialized system. 9. What is a censu s? A census is an official count of a population. 10. What is migration?Migration refers to the movement of people from one place to another in search of better opportunity. Describe in detail what is geography and what geographers study. Dylon Breyman The Study of Geography When many people think of geography they think only of physical places in relation to each other or perhaps the topographical features of a certain place, but geography is more than Just the study of the physical world. Geographers are concerned with the physical layout of places, but also with the interactions between eople and their environment, and even cultural interactions that involve people in different places.Geography is broken down into two main fields: physical geography and human geography, each field has further subdivisions as well. Physical geography focuses on the natural environment and how a region's climate, topography, organisms, and natural processes interact. While human geographers study t he processes and patterns that effect human society. Although the fields seem very different there are quite a few areas of overlap. Geographers often make connections between human culture and society and the effects that societal hanges may have on the natural environment.For this reason geography has been important for many reasons. It not only gives us more information about the world around us, but can also be used to make predictions by observing current and past phenomenon and interactions. In this way issues such as spread of disease or food supply for a population can be addressed before they become a real problem.

Hope: Inferiority Complex and Separate Ingredients Essay

I’ve always found that misconceptions can affect attitude. Sometimes we get too wrapped up in life’s details. The separate ingredients of culture and lifestyle captivate us so throughly that we lose our perspective on life itself. We scurry like mice through a hedge maze–the real beauty of life lies just beyond the bushes, and what is that beauty? Simplicity is what it is. As T. Allen Culpepper, the author of The Myth of Inferiority explains in his article, hope quickly grows dim when the obstecales of life throw their knock-out punches ( Culpepper, 300) Simplicity is the secret key that unlocks the shackles of confusion, and inferiority. and Confusion and inferiority is what we visualize so much of life to be? In some cases, and without hope, life nearly becomes as difficult as a Chinese fire drill. People need a new outlook; the outlook of faith, simple childlike faith. We need to hold onto hope. We should not allow low performance standards sloppy work, plagiarism, misseddeadlines, chronic absence, and other academic sins because so many people claimto have hard lives (Culpepper. pg. 300). Hope grows dim very fast when the strange twists of life throw their knock-out punches. After being badly beaten by pain or grief or loss, who cares about hope anyway? Who is excited about beginning again? The answer is almost nobody. Like a boxer who has taken eleven rounds of pummeling that last fall. to the canvas feels good. It feels good enough to keep a dizzy man down. Fighting four more rounds loses its luster, but why does he want so badly to get up? The answer is he still hopes to win. As Culpepper states, to lower our standards is to accept the false assumption that students at community colleges are inferior (Culpepper pg. 301). We are too easily buffaloed by our emotions. We immediately give in to the whims of our feelings therfore we can quickly lose our sense of worth. Millions of people like to be frightened by horror movies or scary tales. They relish reading anything with the element of suspense. Fictional suspense can be entertaining and healthy. However, we must not listen to the fictional fears our emotions so often create for us. We have to keep a real strongold in this life.

A Dirty Job Chapter 10

– Dag Hammarskjà ¶ld 10 DEATH TAKES A WALK Mornings, Charlie walked. At six, after an early breakfast, he would turn the care of Sophie over to Mrs. Korjev or Mrs. Ling (whoever’s turn it was) for the workday and walk – stroll really, pacing out the city with the sword-cane, which had become part of his daily regalia, wearing soft, black-leather walking shoes and an expensive, secondhand suit that had been retailored at his cleaner’s in Chinatown. Although he pretended to have a purpose, Charlie walked to give himself time to think, to try on the size of being Death, and to look at all the people out and about in the morning. He wondered if the girl at the flower stand, from whom he often bought a carnation for his lapel, had a soul, or would give hers up while he watched her die. He watched the guy in North Beach make cappuccinos with faces and fern leaves drawn in the foam, and wondered if a guy like that could actually function without a soul, or was his soul collecting dust in Charlie’s back ro om? There were a lot of people to see, and a lot of thinking to be done. Being out among the people of the city, when they were just starting to move, greeting the day, making ready, he started to feel not just the responsibility of his new role, but the power, and finally, the specialness. It didn’t matter that he had no idea what he was doing, or that he might have lost the love of his life for it to happen; he had been chosen. And realizing that, one day as he walked down California Street, down Nob Hill into the financial district, where he’d always felt inferior and out of touch with the world, as the brokers and bankers quickstepped around him, barking into their cell phones to Hong Kong or London or New York and never making eye contact, he started to not so much stroll, as strut. That day Charlie Asher climbed onto the California Street cable car for the first time since he was a kid, and hung off the bar, out over the street, holding out the sword-cane as if charging, with Hondas and Mercedes zooming along the street beside him, pas sing under his armpit just inches away. He got off at the end of the line, bought a Wall Street Journal from a machine, then walked to the nearest storm drain, spread out the Journal to protect his trousers against oil stains, then got down on his hands and knees and screamed into the drain grate, â€Å"I have been chosen, so don’t fuck with me!† When he stood up again, a dozen people were standing there, waiting for the light to change. Looking at him. â€Å"Had to be done,† Charlie said, not apologizing, just explaining. The bankers and the brokers, the executive assistants and the human-resource people and the woman on her way to serve up clam chowder in a sourdough bowl at the Boudin Bakery, all nodded, not sure exactly why, except that they worked in the financial district, and they all understood being fucked with, and in their souls if not in their minds, they knew that Charlie had been yelling in the right direction. He folded his paper, tucked it under his arm, then turned and crossed the street with them when the light changed. Sometimes Charlie walked whole blocks when he thought only of Rachel, and would become so engrossed in the memory of her eyes, her smile, her touch, that he ran straight into people. Other times people would bump into him, and not even lift his wallet or say â€Å"excuse me,† which might be a matter of course in New York, but in San Francisco meant that he was close to a soul vessel that needed to be retrieved. He found one, a bronze fireplace poker, set out by the curb with the trash on Russian Hill. Another time, he spotted a glowing vase displayed in the bay window of a Victorian in North Beach. He screwed up his courage and knocked on the door, and when a young woman answered, and came out on the porch to look for her visitor, and was bewildered because she didn’t see anyone there, Charlie slipped past her, grabbed the vase, and was out the side door before she came back in, his heart pounding like a war drum, adrenaline sizzling through his veins like a hormonal ti lt-a-whirl. As he headed back to the shop that particular morning, he realized, with no little sense of irony, that until he became Death, he’d never felt so alive. Every morning, Charlie tried to walk in a different direction. On Mondays he liked to go up into Chinatown just after dawn, when all the deliveries were being made – crates of produce, carrots, lettuce, broccoli, cauliflower, melons, and a dozen varieties of cabbage, tended by Latinos in the Central Valley and consumed by Chinese in Chinatown, having passed through Anglo hands just long enough to extract the nourishing money. On Mondays the fishing companies delivered their fresh catches – usually strong Italian men whose families had been in the business for five generations, handing off their catch to inscrutable Chinese merchants whose ancestors had bought fish from the Italians off horse-drawn wagons a hundred years before. All sorts of live and recently live fish were moved across the sidewalk: snapper and halibut and mackerel, sea bass and ling cod and yellowtail, clawless Pacific lobster, Dungeness crab, ghastly monkfish, with their long saberlike teeth and a sin gle spine that jutted from their head, bracing a luminous lure they used to draw in prey, so deep in the ocean that the sun never shone. Charlie was fascinated by the creatures from the very deep sea, the big-eyed squid, cuttlefish, the blind sharks that located prey with electromagnetic impulses – creatures who never saw light. They made him think of what might be facing him from the Underworld, because even as he fell into a rhythm of finding names at his bedside, and soul vessels in all manner of places, and the appearance of the ravens and the shades subsided, he could feel them under the street whenever he passed a storm sewer. Sometimes he could hear them whispering to one another, hushing quickly in the rare moments when the street went quiet. To walk through Chinatown at dawn was to become part of a dangerous dance, because there were no back doors or alleys for loading, and all the wares went across the sidewalk, and although Charlie had enjoyed neither danger nor dancing up till now, he enjoyed playing dance partner to the thousand tiny Chinese grandmothers in black slippers or jelly-colored plastic shoes who scampered from merchant to merchant, squeezing and smelling and thumping, looking for the freshest and the best for their families, twanging orders and questions to the merchants in Mandarin, all the while just a second or a slip away from being run over by sides of beef, great racks of fresh duck, or hand trucks stacked high with crates of live turtles. Charlie was yet to retrieve a soul vessel on one of his Chinatown walks, but he stayed ready, because the swirl of time and motion forecast that one foggy morning someone’s granny was going to get knocked out of her moo shoes. One Monday, just for sport, Charlie grabbed an eggplant that a spectacularly wizened granny was going for, but instead of twisting it out of his hand with some mystic kung fu move as he expected, she looked him in the eye and shook her head – just a jog, barely perceptible really – it might have been a tic, but it was the most eloquent of gestures. Charlie read it as saying: O White Devil, you do not want to purloin that purple fruit, for I have four thousand years of ancestors and civilization on you; my grandparents built the railroads and dug the silver mines, and my parents survived the earthquake, the fire, and a society that outlawed even being Chinese; I am mother to a dozen, grandmother to a hundred, and great-grandmother to a legion; I have birthed babies and washed the dead; I am history and suffering and wisdom; I am a Buddha and a dragon; so get your fucking hand off my eggplant before you lose it. And Charlie let go. And she grinned, just a little. Three teeth. And he wondered if it ever did fall to him to retrieve the soul vessel of one of these crones of Chronos, if he’d even be able to lift it. And he grinned back. And asked for her phone number, which he gave to Ray. â€Å"She seemed nice,† Charlie told him. â€Å"Mature.† Sometimes Charlie’s walks took him through Japantown, where he passed the most enigmatic shop in the city, Invisible Shoe Repair. He really intended to stop in one day, but he was still coming to terms with giant ravens, adversaries from the Underworld, and being a Merchant of Death, and he wasn’t sure he was ready for invisible shoes, let alone invisible shoes that needed repair! He often tried to look past the Japanese characters into the shop window as he passed, but saw nothing, which, of course, didn’t mean a thing. He just wasn’t ready. But there was a pet shop in Japantown (House of Pleasant Fish and Gerbil), where he had originally gone to buy Sophie’s fish, and where he returned to replace the TV attorneys with six TV detectives, who also simultaneously took the big Ambien a week later. Charlie had been distraught to find his baby daughter drooling away in front of a bowl floating more dead detectives than a film noir festival, and after fl ushing all six at once and having to use the plunger to dislodge Magnum and Mannix, he vowed that next time he would find more resilient pals for his little girl. He was coming out of House of PFG one afternoon, with a Habitrail pod containing a pair of sturdy hamsters, when he ran into Lily, who was making her way to a coffeehouse up on Van Ness, where she was planning to meet her friend Abby for some latte-fueled speed brooding. â€Å"Hey, Lily, how are you doing?† Charlie was trying to appear matter-of-fact, but he found that the awkwardness between him and Lily over the last few months was not mitigated by her seeing him on the street carrying a plastic box full of rodents. â€Å"Nice gerbils,† Lily said. She wore a Catholic schoolgirl’s plaid skirt over black tights and Doc Martens, with a tight black PVC bustier that was squishing pale Lily-bits out the top, like a can of biscuit dough that’s been smacked on the edge of the counter. The hair color du jour was fuchsia, over violet eye shadow, which matched her violet, elbow-length lace gloves. She looked up and down the street and, when she didn’t see anyone she knew, fell into step next to Charlie. â€Å"They’re not gerbils, they’re hamsters,† Charlie said. â€Å"Asher, do you have something you’ve been keeping from me?† She tilted her head a little, but didn’t look at him when she asked, just kept her eyes forward, scanning the street for someone who might recognize her walking next to Charlie, thus forcing her to commit seppuku. â€Å"Jeez, Lily, these are for Sophie!† Charlie said. â€Å"Her fish died, so I’m bringing her some new pets. Besides, that whole gerbil thing is an urban myth – â€Å" â€Å"I meant that you’re Death,† Lily said. Charlie nearly dropped his hamsters. â€Å"Huh?† â€Å"It’s so wrong – † Lily continued, walking on after Charlie had stopped in his tracks, so now he had to scurry to catch up to her. â€Å"Just so wrong, that you would be chosen. Of all of life’s many disappointments, I’d have to say that this is the crowning disappointment.† â€Å"You’re sixteen,† Charlie said, still stumbling a little at the matter-of-fact way she was discussing this. â€Å"Oh, throw that in my face, Asher. I’m only sixteen for two more months, then what? In the blink of an eye my beauty becomes but a feast for worms, and I, a forgotten sigh in a sea of nothingness.† â€Å"Your birthday is in two months? Well, we’ll have to get you a nice cake,† Charlie said. â€Å"Don’t change the subject, Asher. I know all about you, and your Death persona.† Charlie stopped again and turned to look at her. This time, she stopped as well. â€Å"Lily, I know I’ve been acting a little strangely since Rachel died, and I’m sorry you got in trouble at school because of me, but it’s just been trying to deal with it all, with the baby, with the business. The stress of it all has – â€Å" â€Å"I have The Great Big Book of Death,† Lily said. She steadied Charlie’s hamsters when he lost his grip. â€Å"I know about the soul vessels, about the dark forces rising if you fuck up, all that stuff – all of it. I’ve known longer than you have, I think.† Charlie didn’t know what to say. He was feeling panic and relief at the same time – panic because Lily knew, but relief because at least someone knew, and believed it, and had actually seen the book. The book! â€Å"Lily, do you still have the book?† â€Å"It’s in the store. I hid it in the back of the glass cabinet where you keep the valuable stuff that no one will ever buy.† â€Å"No one ever looks in that cabinet.† â€Å"No kidding? I thought if you ever found it, I’d say it had always been there.† â€Å"I have to go.† He turned and started walking the other direction, but then realized that they had already been heading toward his neighborhood and turned around again. â€Å"Where are you going?† â€Å"To get some coffee.† â€Å"I’ll walk with you.† â€Å"You will not.† Lily looked around again, wary that someone might see them. â€Å"But, Lily, I’m Death. That should at least have given me some level of cool.† â€Å"Yeah, you’d think, but it turns out that you have managed to suck the cool out of being Death.† â€Å"Wow, that’s harsh.† â€Å"Welcome to my world, Asher.† â€Å"You can’t tell anyone about this, you know that?† â€Å"Like anyone cares what you do with your gerbils.† â€Å"Hamsters! That’s not – â€Å" â€Å"Chill, Asher.† Lily giggled. â€Å"I know what you mean. I’m not going to tell anyone – except Abby knows – but she doesn’t care. She says she’s met some guy who’s her dark lord. She’s in that stage where she thinks a dick is some kind of mystical magic wand.† Charlie adjusted his hamster box uncomfortably. â€Å"Girls go through a stage like that?† Why was he just hearing about this now? Even the hamsters looked uncomfortable. Lily turned on a heel and started up the street. â€Å"I’m not having this conversation with you.† Charlie stood there, watching her go, balancing the hamsters and his completely useless sword-cane while trying to dig his cell phone out of his jacket pocket. He needed to see that book, and he needed to see it sooner than the hour it would take him to get home. â€Å"Lily, wait!† he called. â€Å"I’m calling a cab, I’ll give you a ride.† She waved him off without looking and kept walking. As he was waiting for the cab company to answer, he heard it, the voice, and he realized that he was standing right over a storm drain. It had been over a month since he’d heard them, and he thought maybe they’d gone. â€Å"We’ll have her, too, Meat. She’s ours now.† He felt the fear rise in his throat like bile. He snapped the phone shut and ran after Lily, cane rattling and hamsters bouncing as he went. â€Å"Lily, wait! Wait!† She spun around quickly and her fuchsia wig only did the quarter turn instead of the half, so her face was covered with hair when she said, â€Å"One of those ice-cream cakes from Thirty-one Flavors, okay? After that, despair and nothingness.† â€Å"We’ll put that on the cake,† Charlie said. A Dirty Job Chapter 10 – Dag Hammarskjà ¶ld 10 DEATH TAKES A WALK Mornings, Charlie walked. At six, after an early breakfast, he would turn the care of Sophie over to Mrs. Korjev or Mrs. Ling (whoever’s turn it was) for the workday and walk – stroll really, pacing out the city with the sword-cane, which had become part of his daily regalia, wearing soft, black-leather walking shoes and an expensive, secondhand suit that had been retailored at his cleaner’s in Chinatown. Although he pretended to have a purpose, Charlie walked to give himself time to think, to try on the size of being Death, and to look at all the people out and about in the morning. He wondered if the girl at the flower stand, from whom he often bought a carnation for his lapel, had a soul, or would give hers up while he watched her die. He watched the guy in North Beach make cappuccinos with faces and fern leaves drawn in the foam, and wondered if a guy like that could actually function without a soul, or was his soul collecting dust in Charlie’s back ro om? There were a lot of people to see, and a lot of thinking to be done. Being out among the people of the city, when they were just starting to move, greeting the day, making ready, he started to feel not just the responsibility of his new role, but the power, and finally, the specialness. It didn’t matter that he had no idea what he was doing, or that he might have lost the love of his life for it to happen; he had been chosen. And realizing that, one day as he walked down California Street, down Nob Hill into the financial district, where he’d always felt inferior and out of touch with the world, as the brokers and bankers quickstepped around him, barking into their cell phones to Hong Kong or London or New York and never making eye contact, he started to not so much stroll, as strut. That day Charlie Asher climbed onto the California Street cable car for the first time since he was a kid, and hung off the bar, out over the street, holding out the sword-cane as if charging, with Hondas and Mercedes zooming along the street beside him, pas sing under his armpit just inches away. He got off at the end of the line, bought a Wall Street Journal from a machine, then walked to the nearest storm drain, spread out the Journal to protect his trousers against oil stains, then got down on his hands and knees and screamed into the drain grate, â€Å"I have been chosen, so don’t fuck with me!† When he stood up again, a dozen people were standing there, waiting for the light to change. Looking at him. â€Å"Had to be done,† Charlie said, not apologizing, just explaining. The bankers and the brokers, the executive assistants and the human-resource people and the woman on her way to serve up clam chowder in a sourdough bowl at the Boudin Bakery, all nodded, not sure exactly why, except that they worked in the financial district, and they all understood being fucked with, and in their souls if not in their minds, they knew that Charlie had been yelling in the right direction. He folded his paper, tucked it under his arm, then turned and crossed the street with them when the light changed. Sometimes Charlie walked whole blocks when he thought only of Rachel, and would become so engrossed in the memory of her eyes, her smile, her touch, that he ran straight into people. Other times people would bump into him, and not even lift his wallet or say â€Å"excuse me,† which might be a matter of course in New York, but in San Francisco meant that he was close to a soul vessel that needed to be retrieved. He found one, a bronze fireplace poker, set out by the curb with the trash on Russian Hill. Another time, he spotted a glowing vase displayed in the bay window of a Victorian in North Beach. He screwed up his courage and knocked on the door, and when a young woman answered, and came out on the porch to look for her visitor, and was bewildered because she didn’t see anyone there, Charlie slipped past her, grabbed the vase, and was out the side door before she came back in, his heart pounding like a war drum, adrenaline sizzling through his veins like a hormonal ti lt-a-whirl. As he headed back to the shop that particular morning, he realized, with no little sense of irony, that until he became Death, he’d never felt so alive. Every morning, Charlie tried to walk in a different direction. On Mondays he liked to go up into Chinatown just after dawn, when all the deliveries were being made – crates of produce, carrots, lettuce, broccoli, cauliflower, melons, and a dozen varieties of cabbage, tended by Latinos in the Central Valley and consumed by Chinese in Chinatown, having passed through Anglo hands just long enough to extract the nourishing money. On Mondays the fishing companies delivered their fresh catches – usually strong Italian men whose families had been in the business for five generations, handing off their catch to inscrutable Chinese merchants whose ancestors had bought fish from the Italians off horse-drawn wagons a hundred years before. All sorts of live and recently live fish were moved across the sidewalk: snapper and halibut and mackerel, sea bass and ling cod and yellowtail, clawless Pacific lobster, Dungeness crab, ghastly monkfish, with their long saberlike teeth and a sin gle spine that jutted from their head, bracing a luminous lure they used to draw in prey, so deep in the ocean that the sun never shone. Charlie was fascinated by the creatures from the very deep sea, the big-eyed squid, cuttlefish, the blind sharks that located prey with electromagnetic impulses – creatures who never saw light. They made him think of what might be facing him from the Underworld, because even as he fell into a rhythm of finding names at his bedside, and soul vessels in all manner of places, and the appearance of the ravens and the shades subsided, he could feel them under the street whenever he passed a storm sewer. Sometimes he could hear them whispering to one another, hushing quickly in the rare moments when the street went quiet. To walk through Chinatown at dawn was to become part of a dangerous dance, because there were no back doors or alleys for loading, and all the wares went across the sidewalk, and although Charlie had enjoyed neither danger nor dancing up till now, he enjoyed playing dance partner to the thousand tiny Chinese grandmothers in black slippers or jelly-colored plastic shoes who scampered from merchant to merchant, squeezing and smelling and thumping, looking for the freshest and the best for their families, twanging orders and questions to the merchants in Mandarin, all the while just a second or a slip away from being run over by sides of beef, great racks of fresh duck, or hand trucks stacked high with crates of live turtles. Charlie was yet to retrieve a soul vessel on one of his Chinatown walks, but he stayed ready, because the swirl of time and motion forecast that one foggy morning someone’s granny was going to get knocked out of her moo shoes. One Monday, just for sport, Charlie grabbed an eggplant that a spectacularly wizened granny was going for, but instead of twisting it out of his hand with some mystic kung fu move as he expected, she looked him in the eye and shook her head – just a jog, barely perceptible really – it might have been a tic, but it was the most eloquent of gestures. Charlie read it as saying: O White Devil, you do not want to purloin that purple fruit, for I have four thousand years of ancestors and civilization on you; my grandparents built the railroads and dug the silver mines, and my parents survived the earthquake, the fire, and a society that outlawed even being Chinese; I am mother to a dozen, grandmother to a hundred, and great-grandmother to a legion; I have birthed babies and washed the dead; I am history and suffering and wisdom; I am a Buddha and a dragon; so get your fucking hand off my eggplant before you lose it. And Charlie let go. And she grinned, just a little. Three teeth. And he wondered if it ever did fall to him to retrieve the soul vessel of one of these crones of Chronos, if he’d even be able to lift it. And he grinned back. And asked for her phone number, which he gave to Ray. â€Å"She seemed nice,† Charlie told him. â€Å"Mature.† Sometimes Charlie’s walks took him through Japantown, where he passed the most enigmatic shop in the city, Invisible Shoe Repair. He really intended to stop in one day, but he was still coming to terms with giant ravens, adversaries from the Underworld, and being a Merchant of Death, and he wasn’t sure he was ready for invisible shoes, let alone invisible shoes that needed repair! He often tried to look past the Japanese characters into the shop window as he passed, but saw nothing, which, of course, didn’t mean a thing. He just wasn’t ready. But there was a pet shop in Japantown (House of Pleasant Fish and Gerbil), where he had originally gone to buy Sophie’s fish, and where he returned to replace the TV attorneys with six TV detectives, who also simultaneously took the big Ambien a week later. Charlie had been distraught to find his baby daughter drooling away in front of a bowl floating more dead detectives than a film noir festival, and after fl ushing all six at once and having to use the plunger to dislodge Magnum and Mannix, he vowed that next time he would find more resilient pals for his little girl. He was coming out of House of PFG one afternoon, with a Habitrail pod containing a pair of sturdy hamsters, when he ran into Lily, who was making her way to a coffeehouse up on Van Ness, where she was planning to meet her friend Abby for some latte-fueled speed brooding. â€Å"Hey, Lily, how are you doing?† Charlie was trying to appear matter-of-fact, but he found that the awkwardness between him and Lily over the last few months was not mitigated by her seeing him on the street carrying a plastic box full of rodents. â€Å"Nice gerbils,† Lily said. She wore a Catholic schoolgirl’s plaid skirt over black tights and Doc Martens, with a tight black PVC bustier that was squishing pale Lily-bits out the top, like a can of biscuit dough that’s been smacked on the edge of the counter. The hair color du jour was fuchsia, over violet eye shadow, which matched her violet, elbow-length lace gloves. She looked up and down the street and, when she didn’t see anyone she knew, fell into step next to Charlie. â€Å"They’re not gerbils, they’re hamsters,† Charlie said. â€Å"Asher, do you have something you’ve been keeping from me?† She tilted her head a little, but didn’t look at him when she asked, just kept her eyes forward, scanning the street for someone who might recognize her walking next to Charlie, thus forcing her to commit seppuku. â€Å"Jeez, Lily, these are for Sophie!† Charlie said. â€Å"Her fish died, so I’m bringing her some new pets. Besides, that whole gerbil thing is an urban myth – â€Å" â€Å"I meant that you’re Death,† Lily said. Charlie nearly dropped his hamsters. â€Å"Huh?† â€Å"It’s so wrong – † Lily continued, walking on after Charlie had stopped in his tracks, so now he had to scurry to catch up to her. â€Å"Just so wrong, that you would be chosen. Of all of life’s many disappointments, I’d have to say that this is the crowning disappointment.† â€Å"You’re sixteen,† Charlie said, still stumbling a little at the matter-of-fact way she was discussing this. â€Å"Oh, throw that in my face, Asher. I’m only sixteen for two more months, then what? In the blink of an eye my beauty becomes but a feast for worms, and I, a forgotten sigh in a sea of nothingness.† â€Å"Your birthday is in two months? Well, we’ll have to get you a nice cake,† Charlie said. â€Å"Don’t change the subject, Asher. I know all about you, and your Death persona.† Charlie stopped again and turned to look at her. This time, she stopped as well. â€Å"Lily, I know I’ve been acting a little strangely since Rachel died, and I’m sorry you got in trouble at school because of me, but it’s just been trying to deal with it all, with the baby, with the business. The stress of it all has – â€Å" â€Å"I have The Great Big Book of Death,† Lily said. She steadied Charlie’s hamsters when he lost his grip. â€Å"I know about the soul vessels, about the dark forces rising if you fuck up, all that stuff – all of it. I’ve known longer than you have, I think.† Charlie didn’t know what to say. He was feeling panic and relief at the same time – panic because Lily knew, but relief because at least someone knew, and believed it, and had actually seen the book. The book! â€Å"Lily, do you still have the book?† â€Å"It’s in the store. I hid it in the back of the glass cabinet where you keep the valuable stuff that no one will ever buy.† â€Å"No one ever looks in that cabinet.† â€Å"No kidding? I thought if you ever found it, I’d say it had always been there.† â€Å"I have to go.† He turned and started walking the other direction, but then realized that they had already been heading toward his neighborhood and turned around again. â€Å"Where are you going?† â€Å"To get some coffee.† â€Å"I’ll walk with you.† â€Å"You will not.† Lily looked around again, wary that someone might see them. â€Å"But, Lily, I’m Death. That should at least have given me some level of cool.† â€Å"Yeah, you’d think, but it turns out that you have managed to suck the cool out of being Death.† â€Å"Wow, that’s harsh.† â€Å"Welcome to my world, Asher.† â€Å"You can’t tell anyone about this, you know that?† â€Å"Like anyone cares what you do with your gerbils.† â€Å"Hamsters! That’s not – â€Å" â€Å"Chill, Asher.† Lily giggled. â€Å"I know what you mean. I’m not going to tell anyone – except Abby knows – but she doesn’t care. She says she’s met some guy who’s her dark lord. She’s in that stage where she thinks a dick is some kind of mystical magic wand.† Charlie adjusted his hamster box uncomfortably. â€Å"Girls go through a stage like that?† Why was he just hearing about this now? Even the hamsters looked uncomfortable. Lily turned on a heel and started up the street. â€Å"I’m not having this conversation with you.† Charlie stood there, watching her go, balancing the hamsters and his completely useless sword-cane while trying to dig his cell phone out of his jacket pocket. He needed to see that book, and he needed to see it sooner than the hour it would take him to get home. â€Å"Lily, wait!† he called. â€Å"I’m calling a cab, I’ll give you a ride.† She waved him off without looking and kept walking. As he was waiting for the cab company to answer, he heard it, the voice, and he realized that he was standing right over a storm drain. It had been over a month since he’d heard them, and he thought maybe they’d gone. â€Å"We’ll have her, too, Meat. She’s ours now.† He felt the fear rise in his throat like bile. He snapped the phone shut and ran after Lily, cane rattling and hamsters bouncing as he went. â€Å"Lily, wait! Wait!† She spun around quickly and her fuchsia wig only did the quarter turn instead of the half, so her face was covered with hair when she said, â€Å"One of those ice-cream cakes from Thirty-one Flavors, okay? After that, despair and nothingness.† â€Å"We’ll put that on the cake,† Charlie said.

Geomorphology Lab 2 Report Example | Topics and Well Written Essays - 500 words

Geomorphology 2 - Lab Report Example Even though there was not difference observed, the ages given by radiocarbon dating were a bit unrealistic. The radiocarbon age-based sedimentation rate is considered unrealistic and cannot relied upon because of the fluctuations witnessed in the rate of production of carbon 14 at the top of the atmosphere. This carbon 14, older and young changes the apparent age of the samples. It is this time range because it gives an â€Å"age plateau† whereby a wide span of real time is covered. The significant effect occurs at this point because of the combination of large influx of 14C-depleted, carbon from the oceans, and decrease in the rate of 14C production from the atmosphere causes the â€Å"age plateau† 3. What is the percentage change in the sedimentation rate from radio-carbon age based sedimentation and calibrated age-based sedimentation? Why is the radiocarbon age-based sedimentation rate not realistic? However, the radiocarbon age-based sedimentation rate is considered unrealistic and cannot relied upon because of the fluctuations witnessed in the rate of production of carbon 14 at the top of the atmosphere. This carbon 14, older and young, changes the apparent age of the samples. 4. Note that the sedimentation rate declined 10000 to 8000 years ago. Can you provide an environmental factor (e.g climate, vegetation uplift, etc) and process-based source-to-sink explanation as this why occurred? Climate is a major environmental factor, which may have contributed to the sedimentation decline. As the result of aridity witnessed during this period, the amount of sediment transported and deposited decline. Rain is an important factor, given water is used in the transportation of the

Business operation & system Essay Example | Topics and Well Written Essays - 3000 words

Business operation & system - Essay Example Contrary to few decades ago, nowadays, operations managers are enjoying a noteworthy status and importance in the companies; however, at the same time, they are confronting the pressure of ensuring efficiency and efficacy in different processes of the business. In particular, this report is an attempt to identify and examine different aspects of operations management while utilizing case study of an organization that will enable a comprehensive understanding of different strategies and techniques of operations management that will be beneficial for huge number of organizations globally. Business of Choice As mentioned earlier, the report includes a case study that will make it easier to understand the importance of operations management in an organization. For this reason, the researcher has selected ‘Tesco’ (Humby, Hunt & Phillips, pp. ... Contrary to other organizations, Tesco has not only been able to tolerate the adverse impact of global recessions and economic booms but one can observe significant expansion and development in its outlets and centres that is one of the major reasons of its success in the British, as well as global market. For this reason, the Tesco has been the choice of this report that will include its different processes, infrastructure, and activities to carry out the process of scrutiny in the context of operations management. (System Diagram of Tesco’s Retail Store) From this introduction of Tesco, the company does not stand less than a legend in its field as it has been successful in surviving with success for so many years since its establishment in the year 1919. Due to such long success story, Tesco has remained in focus of critics and business experts (Humby, Hunt & Phillips, pp. 15-46, 2007) since a long time, and everyone is always looking for the magic formula of Tesco that has enabled the company to survive, as well as achieve success during recessions as well. Once again, contrary to usual organizations, Tesco has put no efforts in hiding its magic approach, and has been discussing it everywhere, calling it ‘Tesco’s way’ (Humby, Hunt & Phillips, pp. 41-77, 2007). While analyzing Tesco’s way, it is an observation that it is nothing but an efficient application and implementation of operations management’s strategies and methodologies that have facilitated the organization to achieve success in the field. In particular, integration of technology with trained staff, and amalgamation of infrastructure with efficient planning in different

Argument Summary Essay Example | Topics and Well Written Essays - 250 words

Argument Summary - Essay Example Therefore, government legislator and the airlines should provide enough time for the crewmembers to rest. Ordinarily, the nature of the work of the pilot is complex and this therefore calls for keenness, concentration and a high level of reasoning. This is because a slight error caused by sleep or slumber can be very tragic. Normally rest is important for any living creature so as to enhance vigilance. Pilots being human are not an exemption. They are therefore prone to error. (Nicole 23) In their published journal, International Journal of Aviation Psychology (1997), Wiegmann Douglas & Shappell Scott states that about 60% to 80% of military accidents and other aviation accidents in US are usually caused by human error. These errors involve poor decision making, the loss of situational awareness, and misleading information. These factors cause fatigue, which emanates from a lack of enough rest. The increasing rates of accidents prove that there are inadequate rests among the pilots. Normally, the pilots with a short layover have a significantly slower response speed than a pilot with longer layover time Therefore, the pilots do find shorter layover more fatigued than longer international layover. According The Journal of Biological & Medical Rhythm Research, Nicole stated that pilots are required to fly only 8 hours in one day.However; the airlines have their way to go around this rule since they overwork the pilots. A pilot is to fly for 8 hours, and then rest for 10 hours. Most of the airlines will probably make him/her fly the return flight, which makes him fly for more than he/she should fly in one day. This causes fatigue, which has been a major source of accidents. (Nicole 23) Although it is argued that the FAA increased the minimum rest time for pilots from eight hours to ten hours. The Fact Sheet – Pilot Fatigue Rule Comparison, 2011 states that the time is technically not enough because pilots need to have eight hours of

Influance and leadership Essay Example | Topics and Well Written Essays - 750 words

Influance and leadership - Essay Example In forming our group, each of the individual’s conduct was driven by the craving to be accepted by the other group members. In this stage, we discussed about the scope of our task as a group and decided on who gets to do what and when next to meet. We had our first meeting where we discussed about the available opportunities and challenges we will face as a group in accomplishing our tasks. In the second stage, storming, every group member had good ideas that required attention and we had to decide on how each group member will perform independently and the leadership model that we would all embrace. In norming stage, we had all agreed on one group goal and were all working to attain the goal. Some of members of the group had to sacrifice their ideas for the attainment of the goal where we came up with the lessons for the manger from the American gangster movies. The final performance stage was characterized by members of the group working together smoothly to achieve the set goals. Our main goal was to identify the various lessons that managers can learn from the American gangster movies by Denzel Washington. These lessons would include the personality, nature and decision making values that are portrayed by Denzel Washington and how one can be able to deal with conflicts and lastly pin point the major leadership traits. These were smart goals that any manager and leader would want to be familiar with. In our group, we used both push and pull styles of influencing. In the pull strategy, we employed collaborative approach where everyone was included in decision making, we also used the assertive approach where we could directly and confidently enquire for what we all want and don’t desire in the group. We also employed the use of personal attraction through enthusiasm, trust and respect and by being more visionary (Vecchio, 2007, pp.67). We also used the push strategy where the leader used force and set rules and standards within

Visual analusis Essay Example | Topics and Well Written Essays - 750 words

Visual analusis - Essay Example There are beautiful pictures of the Island, which give off a very refreshing feel. Water is shown mostly as it is the main attraction for people, while volcanic mountains are another great attraction and they are showcased too. The pictures are about people having the time of their lives. These images appeal to the fun side of people, showing them the various activities they can participate in. It gives the idea of being close to nature and having as much fun as one wants. However, this is not all the island has to offer, there are other things that are equally important and the one thing that is evident everywhere is the Hawaiian culture. A detailed account of the history of Hawaii is also present on the website to make it easier for people to view ("Hawaiian Islands"). The videos present on the website are up to date and they promote the culture, informing the people about the various spots that should be visited. They let people know about the specialities of Hawaii, convincing them to visit the place. For this purpose, these videos are also made at spots that are very beautiful and serene. The basic thing that is being focusses upon is the peacefulness –as there are beaches to relax on and various spas for massages. It is supposed to be a get-away from the hectic routine and this is exactly what this campaign portrays. Water plays a major role in this. It portrays a very soothing picture and gives a "visual breadth of space" that in turn provides openness and peace to the mind (Keane and Ohashi 150-151). The intended idea is for people to realize that for a certain period of time they will be surrounded by the tranquility of the exotic landscape and culture of Hawaii that will make them forget all their problems and enjoy to the fullest. People can listen to the stories present in the video section of the website and become more confident about choosing Hawaii as a spot for vacations ("Hawaiian Islands"). The text is easy to read, and is

The Positioning School Essay Example | Topics and Well Written Essays - 2000 words

The Positioning School - Essay Example Through positioning school, the leaders of the organization will be in a position to know which business environment it is supposed to operate in and help in its growth by providing the necessary requirements (Demougin & Fluet, 2001). The market drive and the positional school of the organization shape the organization’s structure.When an organization gets into the market and doesn’t find the right market environment; there the possibility of it collapsing as it does not get to have its own structure it can operate through.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Many concepts in competitive advantage in an organizational environment can be described in the five forces identified and described by Porter (1996). First, Porter (1996) discussed the threat of entrants. New organizations face some barriers to entry. These barriers may include capital problems and customer problems. F. X. Pounds, Inc. leaders did not experience these barriers because the company had a wide set client base so they did not have capital problems (Mulcaster, 2009). As a result of providing quality services, F. X. Pounds, Inc. leaders obtained loyal customers.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The bargaining power of suppliers is the second force in Porter’s model (Porter, 1996). The strength of a supplier depends on the options has available to the customers. When there are many suppliers in the market and fewer customers, there emerges bargaining power. On the other hand, if there are few suppliers and many customers, bargaining power lies on the supplier's end.This bargaining power enhances tensions between the supplier and the customer. These companies; F. X. Pounds Inc, Miller Fuel, and A&F Group, in this case, study have many sources of suppliers. As a result, the suppliers have little bargaining power.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Bargaining power of customers is the third force discussed by Porter (1996) in his model.

Foreign Policy Forum Simulation Essay Example | Topics and Well Written Essays - 1000 words

Foreign Policy Forum Simulation - Essay Example The country appears split on its part at the global stage. This is seen through the various arguments that have been presented by members of government, through their political parties. In one simulation, Prime Minister Steven Harper presents the case for Canada to maintain its stature as a warrior nation. He argues that going back to the peacekeeping days hinder security efforts that the country has carried out through interventions such as Afghanistan. Similarly, peacekeeping efforts would be a hindrance to Canadian national interests. Harper presents his Conservative Party’s position that the primary role of government is to protect national sovereignty. Avoidance of peacekeeping efforts would allow the country to assert its own agenda at the global stage. Similarly, it would allow Canada to reassert its glorious military history (Beeksma 45). However, the New Democratic Party differs with the Prime Minister’s positioning of the country. They feel that peacekeeping e fforts should serve as the foundation of Canadian foreign policy. The opposition has presented the argument that avoidance of peacekeeping and humanitarian efforts has sunk the country’s importance at the global stage. Dewar explains that, the country has sunk from first to fifty-second in the global rank for peacekeeping nations (Raycraft 78). ... A country’s values are often ingrained in the views of its people. In that regard, Dorn states that peacekeeping operations have now become part of the Canadian national identity. Similarly, they have been celebrated as ‘part of what Canada is as a nation, and Canadians are as people’ (Dorn 7--32). Harper has also explained the same. He states that Canada advocates for right and good for the world. Harper portrays the nation as a confident partner, courageous warrior and a compassionate neighbor. These values are ingrained into its agenda on global peacekeeping efforts. The UN secretary general has also presented Canadian values as part of its image. He has presented the country as ‘the champion of the responsibility to protect’. From the simulations and other literature, it appears that an overwhelmingly partisan view has developed on the Canadian image. Most views hold that the country should be present in all peacekeeping efforts. This is seen from the citizenry to people from other nations. The NDP views that the nation should be committed to humanitarian and peacekeeping efforts as has happened in the past. In his presentations, Ban Ki moon has commended Canadian contributions in the past. In that respect, he has advocated a renewal to these past efforts. Similarly, Dewar has advocated continued participation by Canadian personnel in peacekeeping and humanitarian efforts, in troubled areas. It is, therefore, seen that most of the world has developed a partisan image on the Canadian position on peacekeeping efforts. It has been presented that peacekeeping efforts are part of Canadian values. This image has slowly become part of the national worldview. The representation has,

Scientology Definition Essay Example for Free

Scientology Definition Essay Scientology by many people is viewed as a cult and has no religious backing but according to Faith, Religion Theology (FRT) a religion constitutes as people (being able) to recognize that what matters most in life is or includes a level of reality that transcends, or goes beyond, what normally understands as human or finite meaning an ultimate mystery or Divine (Knitter 166). FRT also states that religion deals with ethical reasons how to behave and beliefs along with a creed, code, and ceremonies (Knitter 163). So according to FRT scientology would be a religion because it does believe in the higher being that is talked about in the first quote. Scientology also has a set ethical code that determines how people should behave inside their religion. The question that comes from this is where does Scientology get their creed, code, and ceremonies? Scientology began in the 1950s based on the findings of L. Ron Hubbard. Hubbard is known as the father of Scientology (Church). A formed the religion of Scientology after studying the human mind and life known as Dianectics (Church). So as Hubbards research expanded, so did the ideas of Scientology until it incorporated all the ideas from all of Hubbards publications. All this being said their creed, also written by Hubbard, is like most creeds a basis of what everyone in the religion believes in. Hubbard also wrote the 4 codes that Scientology is based around; The Auditors code, The Code of Scientology, The Code of Honor, and a code called The Way of Happiness. All of these codes play a key role in the scientologists life and what they believe in (Church). They believe in a God but they leave the image of God to the individuals. That leaves the ceremonies performed in Scientology. They perform a lot of ceremonies common to Christianity such as weddings, Sunday services, naming services, counseling, and funeral services Although they have the same ceremonies they are viewed in different perspectives because they have different beliefs than any other religion. With this different view they still show the connection between their ceremonies and their beliefs. This is apparent throughout what they do during their services and the layout of the church and chapel. Sundays services are headed by a minister whose main job is auditing or tutoring, because services are not a main focus of the religion, although they are offered (Beliefnet). The service is more a meeting place to get everyone on the same page and let people know they have fellow people on this journey with them. Most Scientologist still attend these services because it is another chance to take a step towards the eighth dynamic, which is the ultimate goal of scientology, and will be explained in a later paragraph. The service starts with the Creed of the Church of Scientology, Sermon, L. Ron Hubbard Lecture, group auditing, Announcements, and ends with the Prayer for Total Freedom. The opening of the service is an obvious showing of the overlapping of creed and ceremony (Church). It is difficult to tell when the sermon ends and the lecture begins since they usually have the same idea and lesson. They usually have the same idea and lesson. The goal of these lessons is for the people to take them and apply them to the real life situations. They believe that helping others is the only way to improve their lives. Next is the group auditing, considered the most important part of the service, which is led by the minister (Church). The minister also gives a few instructions to help the listener free themselves from the material world and make them more spiritually aware and open to improving their life. The announcements are the next part of mass and this is a chance for the minister to let followers know what is going on around the community. This plays into the role of scientologists always wanting to better mankind. Finally service closes with the Pray for Total Freedom. In this prayer the people ask the author of the universe to make their goals possible and to help all those that are in need (Church). After attending these two ceremonies I realized I still did not understand Scientologys view on God. This is when I met the man who would answer that and so much more. Ajax approached me after service and told me he would explain Scientology to me. He started with the layout of the chapel. From the doorway it looked like a normal worship room, but once inside there are posters going the distance of the room showing different aspects of the church. I will try and explain as well as Ajax explained to me. He started with the creed of Scientology. Ajax explained that you have to look deeper than the creed he then continued to talk about how this creed is more as a guide for you to find your own God as you want to picture him, but none of us can picture him until we have reached infinity (Ajax). I hope this confuses you as much as it confused me. He then had me watch a video on the eight dynamics which showed the different dynamics that humans have to go through before finding God. The seven dynamics go as follow: self, creativity, group survival, species, life forms, physical universe, and spiritual dynamic. A man has to reach the perfection of the first 6 dynamics before finishing the 7th. They say this because you have to have respect for everything in your life before you can be spiritually strong. Once the 7th dynamic is fulfilled only then will the eight dynamic appear to man. This dynamic is known as God or the creator by most religions, but the correct term for Scientology is infinity (Scientology). According to Hubbard Infinity is the allness of all (Church). This is where ones true vision of God will show itself and until then no one knows what their God truly looks like. This is why Scientology does not push one Dogma onto their followers (Scientology). Ajax proceeded to give me specifics on how other aspects of scientology works; such as auditing and classes. After the tour was over, I asked him What makes Scientology the right path to finding God and how does the services help this process of finding our God? Ajax took a deep breath and then proceeded to give me the following response Well, Seth have you ever had a doubt in your religion? I already know the answer it is yes, you know why I know this? because most religions are based on faith. Scientology is not like that. It is based on proven facts. I can tell you how people are going to act to certain events just because of who they are and how they carry themselves. The reason I know these is Scientology. This carries over to God. I came to America from Pakistan for college. I was brought up as a Muslim and firmly believed in Allah which I still do but I was brought into this religion and it just made sense to me, as it should for you too. I just view Allah in a different view now as being infinity and something I cannot picture till I fulfill everything else. I started studying Scientology, yes studying because Scientology does what a religion should be about, which is doing not believing which is how most religions are based on. So by doing these things we find ourselves and by doing that we find God. So that is what makes Scientology the right choice over other religions (Ajax) this round about answer was the thing that made everything about this religion finally click. The idea is that they believe in a God, but it is different for every follower since this belief system is their idea of the way of reaching Nirvana, Heaven, or in their case Infinity (Beliefnet). The best way to put it is how it is put on their offical website which says Scientology is not a dogmatic religion in which one is asked to accept anything on faith alone. On the contrary, one discovers for oneself that the principles of Scientology are true by applying its principles and observing or experiencing the results (Church). Scientology bases everything on experiences and through my experience there I learned that Scientology is a whole new idea that seems like a far cry from a religion, but after experiencing all that, I can see why people put everything they want into Scientology. Do I buy into it? Some things yes, but not the whole religion, although it helped me find more concrete reasons why I believe in my own religion. Work CIted Ajax. Tour of the Church. Personal interview. 28 Oct. 2012. Ajax gave me a in-depth tour of every aspect of the church and everything they do and through this tour I learned more than i could have ever imagined about Scientology. Beliefnet. What Do Scientologists Believe? Beliefnet.com. What Do Scientologists Believe? Beliefnet.com. Beliefnet, 01 Oct. 2011. Web. 30 Sept. 2012. http://www.beliefnet.com/Faiths/Scientology/What-Do-Scientologists-Believe.aspx. This website shows a general outline of what people who follow Scientology believe. It also describes how their religion works and in little detail how the world works through their eyes. The author is not told but their intended audience is someone who is curious about Scientology and they do a great job of making it simple and easy to understand for someone who is just starting to look into it. Church of Scientology International. Church of Scientology: Religion Beliefs-What Is Scientology?, L. Ron Hubbard. Church of Scientology: Religion Beliefs-What Is Scientology?, L. Ron Hubbard, News. Church of Scientology International, 2012. Web. 30 Sept. 2012. http://www.scientology.org/. This is the offical website for Scientology. It is very detailed in every aspect of the religion that is Scientology. Everything from who created Scientology to beliefs and practices. It also gives examples of multiple places of worship. The website was made by the international Scientology organization. Their goal of this page is to inform people on what they are doing at churches and how they work and how people in this religion are. Besides the obvious talking up of the religion the site seems very accurate and reliable. Knitter, Paul, and William Madges. Chapter Six Religion: What Is It? Faith, Religion Theology. By Brennan R. Hill. Mystic, CT: Twenty-Third Publications, 1997. 161-90. Print. This chapter focuses on what a religion is and what makes up a religion. It bases it on the knowing of something that is farther than humans. Then explains that code, creed, and ceremony is basis of behavior and beliefs. This source is targeted for students and is very reliable since it is used in a college course. Scienctology. Prod. OrgSync. Church of Scientology, 2010. DVD. Ajax gave me 8 hours of supplemental videos that went into farther depth of each of the topics he explained to me. Everything from their service projects to the 8 dynamics.

The Yellow Wallpaper Essay Example for Free

The Yellow Wallpaper Essay Charlotte Perkins Gilman’s short story â€Å"The Yellow Wallpaper† and John Clive’s film â€Å"The Yellow Wallpaper† are similar and different in many aspects. The main plot for example, is extremely similar in both versions. John, one of the main characters, is a doctor and tries to help his wife, the narrator, from depression he believes she suffers from. His treatment requires virtually no activity, and that she does nothing at all for several weeks. In order to make this possible, John purchases a large estate, which is isolated and quiet. He is constantly in and out of the house due to his job, so he creates a strict schedule for his wife to abide by. His possessive control over his wife’s actions is apparent in both the short story and film. It is his control that causes his wife to sneak around, for example beginning her secretive journal, which she believes relieves her mind. Clearly, these two people are not meant to be together due to their opposing views. By the end of the story, John had driven Charlotte so mad that he caught her tearing the wallpaper off the wall in her room. The little aspects are what differed between the short story and film. Things like how the house maid acted, different symbolisms, and the intentions of different characters are obvious examples. However, the similarities in John’s character between the short story and film of â€Å"The Yellow Wallpaper† are the most important portion in analyzing these two pieces. How he treats his wife, the narrator, and how he is portrayed are the main similarities in his character. Throughout both the film and short story â€Å"The Yellow Wallpaper, John is portrayed as the villain, or antagonist. He is viewed in this way because his treatment of the narrator, or his wife, goes terribly wrong. His actions prove that he had good intentions for his wife the entire time, but his controlling personality is ultimately what drove her insane. He did love her and want her to get better, but he did not believe she knew what was best for her. We know he loved her because after John had set all these arrangements up, he told Charlotte, â€Å"I only want what’s best for you†. Also, the fact that he had a strict schedule for his wife to abide by and his complete disregard to her attempts to escape the life she was forced into proves John cared in a way. She tried to express her feelings to John, but he only patronized her further, unknowingly making her depression worse. In both pieces, John is the narrators’ husband and is by societal law responsible to protect her. His ignorance and stubbornness causes him to do the complete opposite, because he thinks he is the one who knows what is best for her. He does not let her have a say in the matter, which is typical for men to do during this time period. Back then, woman did not really have much say in the household, in politics, or in society what so ever. However, the part when he crossed the line is when he began to treat her as if she was a patient, not his wife. This is obvious when John explains to her,  "You must abide by my schedule†. His neglect towards her feelings is what made her get sicker, and you can only push people so far before they break. That is why by the end of both pieces John finds his wife to be completely insane, crawling in their room with all of the wallpaper ripped off of the wall. John treats his wife exactly the same in both of these pieces as well. He is quoted saying, â€Å"I love you† on multiple occasions. Back during the time that these settings took place, it was common for men to think they were the more dominant gender, and for them to not want women to have a say in anything. So John clearly is not like most men of his time. Women were also considered housewives, and all of their responsibilities were in the house. So it is not a surprise that John believed he knew what was best for his wife. He did not let her have a say even in her own health, which is why eventually she ended up going crazy. This is evident when John discovered his wife’s diary. He sits her down and says, â€Å"This is not what women do†. Reading and writing he believes only stresses her brain, and that is what is causing her sickness. Even though she pleads that writing helps her relieve stress and makes her feel better, his arrogance just makes matters worse . It is also evident when John denies his wife’s request to visit with her family members. He says it is because her treatment requires her not to see anybody. He then goes on to host his own family at his house. Charlotte completely freaks out at the dinner because of all the stress. By this point in the story, the readers get a clear idea that Charlotte will not be normal again. Keeping both pieces in mind, â€Å"The Yellow Wallpaper† has to be one of the most impressive pieces I have ever read and watched. Even though it was written in the late 1800’s, it is surprisingly modern in its content. It is clear that mental illness played a major role in the mindset of the narrator. The extended metaphor of the wallpaper as the restricting force that puts down women in society was clear. I also really liked how both authors portrayed John as a rich, successful, and powerful man. I think he fit the description of how that type of man acts today, with a sense of nobility. Thinking that you know everything and can never do wrong is not a good way to live. John’s inability to complete any of his wife’s requests can be seen as a metaphor to a society that is unjust to women. Despite John’s good intentions, in the end his wife continued to suffer. I would recommend this piece to women who feel they are being put down by men, and not tr eated equally. Its meanings are deep and hard to understand, however they are powerful and significant. Every aspect of this story can be compared to modern day life. I personally see multiple similarities between the story and society today. Women are constantly not being treated fairly. Both authors did an excellent job in describing characters and hiding messages throughout the story. I know this because it was an exhausting job totally understanding these pieces.

Chinese Kongsi Clan

Chinese Kongsi Clan Chapter 1 Introduction The Chinese of South China came to Malaya in the great numbers. Today, they comprise about the Hokkien dialect, and they quickly established their clan houses or kongsi, in Georgetown. These kongsi are actually clan temples for ancestor worship. They are set like jewels in courtyards, guarded by great stone lions. However, the role of the Chinese kongsi changes very rapid in Malaya since the late 1900s, and hence their impact on the Chinese community was very significance. The Chinese kongsi were district associations was organized on a district (of China) or clan (surname) basis. Chinese kongsi also were mutual-benefit societies whose membership was drawn from particular village and prefectures in China. In China they were originally religious or benevolent â€Å"self help† associations, which assumed a political or anti-dynastic character at the time of the Manchu conquest, and later degenerated into organizations of criminals for exploiting and intimidating the community. Their rivalries, especially regarding control and limits of the â€Å"protection areas† into which they parceled towns and districts, brought them into collision. Their objects were to help needy members carry out various religious rites, and help in settling disputes among their members or between their members and others. Chinese kongsi are organizations of popular origin found among overseas Chinese communities for individuals with the same surname in Malaya. In the opinion of contemporary Europeans, kongsi was quite distinct from the hui or secret society, but the fact is that kongsi was the inclusive term including the benevolent associations, pure and simple, and the hui that was both â€Å"self-help† and criminal in its scope. When the hui were finally suppressed, the kongsi survived and they continue their work of benevolence and mutual assistance.But the maritime province of China from which the Straits Chinese were drawn was notorious in Chinese history for their turbulence and for generations various districts had carried on bloody feuds. When the natives of these districts came to Malaya they brought their feuds with them. To understand how British colonialism affected the Chinese community in Penang to form an association or Chinese kongsi, we have to look into the implications of the colonization of the island by Francis Light an English country trader. 1.1 Background Pulau Pinang or Penang is name of an island in the Straits Malacca and also is a small mountainous island off the west coast of the Malay Peninsula, 15 miles long by nine miles wide. The east coast of the island is the site of Penang’s harbor, formed by the narrow channel that separates the island from the mainland. The name of Penang as called by Chinese as Binlang Xu (means island of Penang) in navigational drawings used by the maritime voyages of Imperial (Ming dynasty China) envoy Admiral Cheng Ho. Penang was already identified in the chart of  Cheng Hos voyage to the South Sea in the 15th century. However, the urban development of Penang only started when Francis Light established the trading base of the East India Company in 1786, for the voyage between China and India. All the varied flavours of both worlds- in the faces, languages, customs and costumer- are blended, yet distinct. Penang was founded for trade, and trade remains the hearts of its economy. In time Penang earned a reputation for having â€Å"the sweetest water in the east†. Similarly, the Chinese settlement in Tanjong Tokong pre-dates the English settlement by several decades. There were also Chinese planters living in Krian and along the Kedah coast, opposite the island. The main urban settlement on the island, George Town, sits close to this harbor on the northeastern promontory of the island. George Town was named by Francis Light on August 10th 1786, and is thus as old as the Settlement itself. Light had occupied the island on (July 17th) that clearing the jungle on Penaga Point and going on to mark out what are still the central thoroughfares viz. Having named the island after the Prince of Wales, Light evidently made amends by naming the town after George III, quickly adding name to commemorate and conciliate the Primer Minister (William Pitt), and the Governor-General (Cornwallis). 1.1.1 Founding Penang Penang was part of the sultanate Kedah until it became a British possession in 1786, gaining independence as part of the Federation of Malaya in 1957. In 1786, Captain Francis Light established Penang to serve as an English trading emporium in the Straits of Malacca, an area strategically located between India and China. At that time, the British had no port between Calcutta and Canton, a matter for concern when monsoon storms drove British ship to seek supplies or repair. These scenario had changed dramatically on 17 July 1786 when Lieutenant Gray, under the command of Captain Francis Light, led a pioneer landing party and proceeded to supervise an orderly disembarkation. Captain Light, who was on board the Eliza, had chosen Penaga Point, a cover on the northeast finger of the island, to set-up his headquarters. The Eliza, accompanied by the Prince Henry and the Speed well, had left Kedah port on the 14th of July after having reached an understanding with the Sultan to establish a trading port on behalf of the English East India Company. After Francis Light introduced the idea of a free port, which in sharp contrast to the established practice in the area. The result was dramatic. Small trades who had been sailing to several small Malayan and Dutch ports turned more and more toward Penang. Soon a steady stream of permanent Asian settlers followed. At the same time, Penang also attracted Chinese traders and merited from India subcontinent and the neighboring Malay States. Light reported to the East India Company that trades came from as far as Arabia in the West and Makasaar in the East. Light successfully negotiated an agreement with the Sultan of Kedah that Penang would be ceded to the East India Company in exchange for  £6,000 per annum and the promise that the company would station an armed vessel in the Straits to guard Penang and the Kedah coast. They agreed that free trade would be allowed, and that anyone could trade on the Kedah coast without restriction. Despite having written reports to his superiors in Calcutta about the helpfulness of the natives on the island, Captain Francis Light and subsequent East India Company officers considered the island â€Å"virtually uninhabited† .Thus Light went on to claim the island for the English Crown and christened it Princes of Wales Island. Its capital was Georgetown, named after George III while the fort itself was named after the Governor-General of India, Charles, Marrquis Cornwallis. Through this second treaty signed in 1800, the English gained control of the coastline stretching from Kuala Kedah in the north to the Krian estuary in the south. This was named Province Wellesley, after Richard, Earl of Mornington, later Marquis of Wellesley, Governor-General of India. Once the agreement was concluded, the British boats landed. The next day, a Chinese from Kedah, together with some Indian Christians, brought Light a welcoming gift of fishing nets. Most agree that this man was Koh Lay Huan, a Chinese from Fujian province whom Light described as â€Å"the most respectable member of the Chinese,† and whom he appointed as Penang’s first Chinese community leader or kapitan (a word borrowed from Dutch into English, Chinese and Malay to refer to the appointed leaders of ethnic groups). Penang quickly became a cosmopolitan commercial center, and among the many who flocked to Penang to seek the â€Å"protection of the British flag† were â€Å"Europeans, Chooliahs (Tamils), Bengalis, Chinese, Burmese, Arabs, Malays and Portugese†. By 1789, there were ten thousand residents, and this number doubled by 1795. 1.1.2 Founding Chinese Kongsi As the majority of Chinese immigrants came from the southern maritime provinces of China (Fukien, Kwangtung and Kwangsi) where the Triad Society had prospered, it is not surprising to find therefore that many of them were in fact Triad members who had brought the secret organization with them to Singapore and Malaya. The available evidence suggests that the Triad was firmly established in the Straits Settlements by the beginning of the nineteenth century. It was first recorded in Penang in 1799 as a source of trouble to the local government. By 1825 there were at least four secret societies- the Ghee Hin, the Ho Seng, the Hai San and the Wah Sang- firmly entrenched on the island. When waves of Chinese immigrants deluged Malaya during the second half of the nineteenth century, they had no intentions of making the country their permanent home. They were hua chiao who left China to find their fortune and having found it, and then they intended to return to the motherland. While the Chinese immigrants lived in Malaya, they wanted Chinese social to comforts for their â€Å"home-away-from-home†. As they increased in number their need for closer identification and security drove to set up associations and societies similar to hose in China. So, while the kongsi administration in Penang at defiance as early as 1799: in 1825 they actually plotted an insurrection in league with the Siamese to overthrow the Government; in 1826 Newbold notes the Triad Society in Malacca as being 4,000 strong. In the meantime, the Chinese immigrant also established the association (or hui kuan) which formed on a provincial basis, there were the Hokkien (Fukien) and Kwangtung Associations. The principal functions of this hui kuan were to keep alive links with their home provinces by making available to members reading materials on their home regions, and to provide mutual aid such as subsidies for funerals of members, education aid include scholarships and loans. While the organizations of the nineteenth century catered primarily to the socio-economic needs of the overseas Chinese, during the twentieth century, as the latter became increasingly politically conscious, these organizations also sought to generate concern for motherland among their members. There were also fully aware that China’s future depended rot on caring for regional interest alone but for those of the whole nation. Socially, the dialect associations offered opportunities for sharing news and reminiscences about the home districts as well as for recreation. However, the mains functions of the associations were to provide social welfare services and protection to the new immigrants and those who needed material help when they first come to Malaya. Basically, the immigrant will join the associations as a member to make sure they get the protection and the rich merchants were usually elected as the leaders of their respective dialect groups. They contributed large sums of money to keep the association going, and in return, they commanded respect in their own dialect groups. Through the dialect associations or even hui kuan, many Chinese leaders were able to influence the attitudes of the members towards practically any matter. Thus, as well be seen later, both the revolutionaries and the reformists competed for the support of the leaders of the dialect groups. In a period of about forty years (1846-89), a series of riots, twelve of which were serious, had occurred in the Straits Settlements. Most of these involved heavy loss of life and property, and were serious threats to public security. The Penang riot of 1867, for example, involved some 30,000 Chinese and 4,000 Malays (about a quarter of the total population of Penang and Province Wellesley) in a bloody fight which lasted for about a month, and damage was estimated at $ 60,000 (Spanish). Like the dialect groups and the clan organizations, the secret societies formed an important part of the social fabric of the Chinese communities in Singapore and Malaya in the nineteenth and early twentieth centuries. Before their suppression in 1890, the secret societies constituted a semi-legal of self-government in the Chinese communities, protecting life and property, allocating jobs and settling disputes among their members. Because of the lenient policy of the government of the Straits Settlements, the secret societies came to assume considerable control over the Chinese by intimidation, blackmail and violence. They sometimes recruited newly-arrived immigrants by force and protected opium and gambling houses and brothels. Personal feuds and factional quarrels over spheres of influence frequently led to armed clashes which affected the safety of all the Chinese, and threatened public security as a whole. Significant of study Rational, significance, or need for the study The topic of the Chinese kongsi of Penang has been the basis of many studies. It has also formed part of wider studies encompassing British Malaya and Southeast Asia. Most of these studies, however, are concerned with the origin of kongsi and limited studies have been made on the major role and role reversal of the Chinese kongsi in Penang. The present study represents an attempt to fill this gap. Penang became a centre of regional trade in the early 19th century. Its status as an entrepot was over-shadowed after 1819 by Singapore, which also took over as the administrative centre of the Straits Settlements in 1832. Nevertheless its economic base was strengthened from the second half of the 19th century by the growth of the tin and later rubber industries in the Malay Peninsula. Then Penang became part of the global political economy of colonial capitalism. The newly-immigrant Chinese, who were legally ‘aliens’ and whose ties to their ancestral homeland remained strong. Leaders of both groups sometimes came together in the Chinese Town Hall and the Chinese Chamber of Commerce as well as various organizations, based on clan, district, and occupation, which were the main channels of Chinese social and political life, but the English and Chinese-educated Chinese were ‘virtually separate communities’. The Chinese secret societies, they began as self-help Chinese associations that provided protection and assistance to members.Chinese do want to remain culturally distinguishable, and hat they are drawn in this century both towards nationalism in China and towards embracing local loyalties by the same forces, that is by he pressures of modernization and the erosion of traditional values. Nevertheless, this study has not tried to evaluate the quality of Chinese political life in Penang. The significance of this study is to prove that the role of the Chinese kongsi have been changed between the period of the study. The subject of Chinese amalgamations-kongsi or hui kuan and secret societies which are such an outstanding feature of Chinese life in the Straits-has not been fully dealt with here because it is thought of enough importance to merit a separate chapter, but now that references has been made to the policing of the Chinese in the first decades of Penang’s story, mention of them cannot be avoided if only in a bare reference. This study has been chosen to discuss the problems in terms of politics because politics can be more volatile and more susceptible to radical change. It may not be as deep as social and culture change, nor as fundamental as economic innovation, but I hope to show that similar questions are worth asking about social and economic change and that the answers these produce would provide a sound basis for evaluating the role of the Chinese kongsi in Penang. Statement of the problem The term for secret society and hui, is often interchangeable with the terms like kongsi or Chinese clan (hui kuan), all roughly translating to the meaning of â€Å"brotherhood†. The term kongsi is more widely know in Southeast Asia, whereas in Penang, the secret societies were simply known as hui or tong. Kongsi or â€Å"clan halls†, are benevolent organizations of popular origin found among overseas Chinese communities for individuals with the same surname. This type of social practice arose, it is held in Penang since 19th century. The term of kongsi is synonymous with the contemporary Chinese word for a commercial firm or business enterprise. The kongsi resembled a miniature Chinese village, with its own self-government as well as educational, financial, welfare and social organizations. However, the establishments of the Chinese kongsi not only cause tenseness among the Chinese communities but also with other group including the Malay and India. This is because of Chinese kongsi only help the member with the same surname but not all Chinese community or other race. Like the Penang Riots of 1867 which were nine days of heavy street fighting and bloodshed among the secret societies of Penang which spiraled out of the British control. However, Chinese kongsi still play a very important role as a benevolent organization of Chinese community in Penang. But, the role of the Chinese kongsi in Penang also changing slowly just as a symbolic of the Chinese culture after 1960. Meanwhile, Chinese kongsi also make distinction between secret societies with Chinese kongsi. That will has to be subject of more detailed in this study. Elements, hypotheses, or research questions to be investigated Chinese community is the second-largest ethnic group in Malaysia, where Chinese groups are allowed to maintain their own cultures, which then fit into a large dominant Malay national pattern. Associational activities had always been an integral part of Chinese life necessitated by economic needs and cultural predilections. Exactly how were these Chinese kongsi originally formed? How did they function? To what extent did these kongsi reflect to the social organization and patterns of the Chinese community? I decide to seek the answer for two questions. The first was how Penang Chinese kongsi attitudes towards the region did and local people change over time, and how this might has influenced their perspective and play the important role on the Chinese groups in Penang? What are their present roles and functions regarding nation-building? In addition, what factors reflected in the general process change of Chinese kongsi’s role? My second question and the more difficult one was whether the alleged similarities between the Chinese secret societies and Chinese kongsi were the result of contact and mutual influence between them in the colonial period. Has the raison d’à ªtre of the Chinese kongsi changed? None of the answers for these questions are self-evident nor could they be adduced from mere observation. I think that such questions should be best subjected to empirical inquiry (as far as is attainable) and treated dispassionately rather than on conjectural or speculative bases. Definition of terms Having thus obtained a general view of the subject matter of this and the following study, it is necessary trace as far as possible from time of its foundation in each Settlement in the Straits, up to year 1867, the history and fortune of each chapter of the local Chinese secret societies and kongsi which collectively are known as the Triad society and upon that evidence to attempt to separate the several societies into the two rival camps of Triad-Hui (secret societies) and Kongsi (benevolent societies). The use of the term â€Å"Chinese kongsi† naturally raises the question: what is a Chinese kongsi and what different between hui(secret society) and kongsi? To prevent conceptual confusion, I shall make a preliminary hypothesis of what a Chinese kongsi is? The word kongsi so frequently made use in the evidence, means â€Å"company†, and the word hui or hoeys means â€Å"Brotherhood†, â€Å"Society†Ã¢â‚¬ , or â€Å"Association†. A hui is a secret society. But the word kongsi is frequently made use of to denote a hui. In Chinese the term kongsi conveys the meaning of secret and illegal society, only when used after the name such illegal society e.g. Ghee Hin Kongsi. While the word kongsi in Malay terms means a partnership or association of any sort, or a barrack or house occupied by Chinese laborers. But when the word kongsi used in conjunction with the Malay word â€Å"gelap†, it means secret society (kongsi gelap). While Barbara Ward defines Chinese kongsi as â€Å"the large political groups in the mining districts†, which seems rather vague. J.C. Jackson’s points are much more specific because he uses the term kongsi to signify alliances of mining unions and their farming and mining members. Wang Tai Peng defines it neither simply as partnership or brotherhood, nor a combination of both. Rather, definition of kongsi is that it was a form of open government, based on an enlarged partnership and brotherhood. Its purpose was to protect economic gains as well as to resist outside powers. This new political organization provided a foundation for the social and economic life of the overseas Chinese. As Wang Tai Peng made a definition of Chinese kongsi in his study: Kongsi is a Chinese world which indicates a firm partnership or society in a very broad sense. The word has been commonly used in the archipelago over centuries and has become current in both Dutch and various native languages. Literally it means government by a general public or administration of public affairs. The world, kongsi, is derived from the dialect of the Hokkien people who have established themselves throughout Java and commercial ports of the outer islands. In the Hakka dialect, it reads as kung-sze. In Riouw and Jawa, administrations of a firm are customarily addressed and referred to as kongsi. Chinese officials also used this title. Owing to the untiring pursuit of the Chinese of the means to raise capital, the Chinese kongsi is numerous not only in our colony but also in the Malay Peninsula, in the outer islands of Indonesia and in the Philippines. The significance of the kongsi for the flowering and development of Chinese industry, commerce and navigation is hard to underestimate. The kongsi were entirely established to hold people of the same home countries and clans in closer tie or relationship. In the family kongsi, no one, because of the tradition, could have private fortune so long as their father lived. All the family capital were at the disposal of the patriarch. Undoubtedly, if under closer examination, many kongsi would no longer be family kongsi as they at first seem to be. The Chinese kongsi have, however, become more and more divorced from the above-mentioned origins over time, more especially recently. (Beknopte Encyclopaedià « van Nederlandsche Oost-Indià «) In fact, almost every Chinese institution during the early nineteenth century was called kongsi. A temple patron god, a clan society or a provincial club of the Chinese overseas was often named kongsi on foundation. Nevertheless, during the later part of the nineteenth century, they became better know as hui-kuan, a name that was actually much older than kongsi, appearing in the sixteenth century. On the other hand, what exactly is meant by the term secret societies? It does not apply to all groups forced into clandestine activities. Rather, it designates associations whose policies are characterized by a particular kind of religious, political, and social dissent from the established order, such as the White Lotus Sect and the Triad Society. And indeed such present-day terms for secret society as mi-mi hsieh-hui and mi-mi she-hui are neologisms, literal translations of the Western term â€Å"secret society† used from the mid-nineteenth century on by such men as Schlegel, Gà ¼tzlaff, and Wylie in describing these Chinese groups as analogous to the Freemasons, the Carbonari and Sainte-Vehme. The groups known in the West as secret societies were classified by the literal of imperial China as hsieh-chiao (perverse, aberrant, or heterodox sects), yin-chiao (depraved sects), mo-chiao (demoniac sects), fei-chiao (rebel sects), yao-chiao (witchcraft sects), etc. Worth noting is the fact that each of these Chinese terms contain an allusion to the religious character of the secret societies, a character discernible in all these groups whether one speaks of the chiao-men, religious sects in the strict sense that propagated a special religious doctrine, or the hui-t’ang, seditious associations or bands in which the religious elements were restricted to the rites of initiation, to the sacred area called Mu-yang Ch’eng (City of Willows), to the oaths of fidelity made by invoking the gods, and to other Para religious acts. The Chinese language at that time had no accepted term for secret society. The modern term pi-mi she-hui was apparently introduced by the Japanese. Of two authors writing in the same period about the corporation between the Republicans and the secret societies around 1910, the Japanese, Hirayama Amane, spoke of pi-mi she-hui, whereas the Chinese, T’ao Ch’eng-chang, retained the traditional distinction between chiao-men and hui-tang. However, other scholar also called Chinese kongsi as secret societies. This had caused much of confusion in the mind of the colonial authorities. The British administration in the Straits Settlements, for example, had been confusing hui-kuan with hui or â€Å"secret† societies until 1892 when it began to draw a clear-cut line between them. Hui or brotherhood is more proper a term to the vehicle of Chinese self-government as it was then the term secret society. The term secret society† is all the more misleading for the objection raised by Purcell, whatever the precise implication of secrecy may have been: â€Å"All Chinese social organization was necessarily â€Å"secret† whilst it was not recognized or was banned by the Government. The Chinese municipal organizations in Borneo, the kongsis, were, and are, referred to as â€Å"secret societies†, as are all Chinese political organization in Siam where they are illegal.† Some of the Chinese kongsi in Southeast Asia may have carried over the ritual oath-taking ceremony and even the name of T’ien-Ti Hui, they generally evolved from a small partnership, either in commerce or mining. On foundation, they were called hui or union, after which was commonly misused in early colonial days to mean a â€Å"secret society†. Later, when they grew into large organizations with hundreds or thousands of members, they were known as kongsi. The T’ien- Ti Hui in Penang was a partnership in origin. In this study, it should be mentioned here that a distinction should be made between the bona fide kongsi which were, and are, benevolent associations, and the dangerous secret societies whose object was extortion and opposition to the law but in these early days it is debatable whether all the associations did not in some measure adopts similar lines of behavior. Europeans have made a distinction between the huis (as the secret societies were called) and the Chinese kongsi, or district or clan associations, labeling the former as secret and subversive, and the latter as open and beneficial. Even thought hui (secret society) is different with kongsi from perceptive of term, but from the social aspects, both associations are formed by overseas Chinese based on dialect group or same family names to look after their member’s affairs and welfare. As what Blythe mentioned, who writers as follows: â€Å"This attempt to distinguish between kongsi and hui is quite arbitrary-based, I imagine, on the uninformed writings of early Europeans. For example, the Ghee Hin Society was normally known as the Ghee Hin Kung Si. On the other side, most purely benevolent societies are know as hui, even down to the Tontine type of monthly subscription and monthly draw (Cantonese Ngan Wui). In 1928, I was in charge of Cantonese secret societies work in Singapore, and although these were not of the caliber of the old Triad Societies (we could only average one murder a day), quite a number of these societies (descended from branches of the Triad) were XX kongsi. And, as we know, the normal term for a business partnership or for a coolie-lines is â€Å"kongsi†, The Clan kongsi of Penang are quite unique. They do not exist elsewhere in Malaya.† In Chinese usage, Mr. Blythe has concluded that the kongsi are includes hui because this both of the Chinese associations are no distinction is made between good and bad. Blythe also defines kongsi as any partnership or group with a common interest. 1.3 Objective Social and linguistic background and the nature of Chinese immigration determined the form of early Chinese social organizations. The surname differences and a strong sense of regional identity encouraged Chinese immigrants to form their respective surname associations or kongsi. The Chinese kongsi had played a major role in socials and economy in Malaya since the early days of British. However, the role of Chinese kongsi has being change after Penang Riots 1867. The objectives of this study have been first, to describe and analyses the Chinese kongsi activities in Penang between 1820 and 1957 to show how the movement grew and developed in these areas, and later became one mainstreams of the Chinese associations; second, to analyses the responses of various social groups among Chinese community in Penang to the Chinese kongsi, and third, to estimate the importance role of the Chinese kongsi in Penang. This study has been chosen to discuss the problems in terms of politics because politics can be more volatile and more susceptible to radical change. It may not be as deep as social and culture change, nor as fundamental as economic innovation, but I hope to show that similar questions are worth asking about social and economic change and that the answers these produce would provide a sound basis for evaluating the role of the Chinese kongsi in Penang.Nevertheless, this study has not tried to evaluate the quality of Chinese political life in Penang. The significance of this study is to prove and report the role of the Chinese kongsi have been changed between the period of the study. 1.4 Literature review The existing studies cover a wide range of themes including administration, the economy as well as social and political aspects. Even thought many scholar show that various kinds of overseas Chinese organizations set up for purpose of trade, protection and management were not merely copies of earlier form in China, but some have been given much attention; others remain neglected or have not been subjected to fresh critical inquiry. While most historians concentrated on the controlling forces of Chinese secret societies during and after the pre-war period. Although secret societies were not politically inclined and tended to maintain their traditional roles in running protection and extortion rackets. Secret societies, on the other hand, recruited across such barriers and members were bound together by the rituals of sworn brotherhood around a charismatic and semi-mystical head. Being tightly knit and glorifying martial prowess, they were particularly well suited to the task of colonization and self-protection demanded of a pioneering community. Mak Lau Fong observes in his sociological study of secret societies in Peninsular Malaysia: â€Å"When sworn brotherhood binds Triad membership together, dialect differences are naturally de-emphasized, and the clan system is consigned to a secondary position†. For the aspect of the Chinese kongsi origins, the study by M.L Wynne, Wang Tai Peng and W. Blythe is the most comprehensive, and the best account to date. Wang Tai Peng’s study, original part of a Ph.D. dissertation, depends heavily on Chinese and Japanese materials in both the Menzies Library and the National Library. The question also led him to consider the historical place of the kongsi, and original