Of mice and men

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In Steinbeck's Of Mice and Men, the roughness and difficulties of society has led two men into a world of treacherous hardships and heartless people who have absolutely no tolerance whatsoever. But through these struggles of agonizing troubles and hard paths, came a bond that in those days, was rare and uncommon in a place where it was every man for himself. But despite this strong and everlasting friendship, they still cannot escape the fact that one of them plainly does not belong in a world of speeding meteors that hit so hard and so fast, leaving the two men with only themselves to look out for, for the support and compassion needed for their survival. In this world where the strong overpower the weak, finding amusement in proving their superiority, the two men find themselves unable to escape the grasps of the cruel and intolerant society of man.

Passage 16 describes the event where Carlson decides that Candy's dog should not live another day and decides right then and there that it will be eliminated from the world. A little while before this passage, Carlson had still been discussing with Candy about having his dog shot. He explained that the old and useless dog wouldn't even feel a thing the way he'd shoot it. In fact, it wouldn't be so much of a loss since Slim's female dog, Lulu, had just given birth to nine puppies, four in which were drowned. This action can also be known as survival of the fittest, in which the world has no tolerance for the weak, and leave them to perish. Slim would surely agree to allow Candy to have one of the newborn puppies. A little bit after this passage, Candy explained to George and Lennie that he should've been the one to shoot his own dog, and not let some stranger do it for him. This remark immediately and evidently signifies a sense of foreshadowing that'll something similar to this situation will occur, but this time, to George and Lennie. This can be deduced because readers know the comparison of Candy's dog with Lennie, and how Steinbeck created Candy's old dog to not only show readers the intolerance for the weak in society, but also to show the dog being parallel to Lennie.

In society, life is nothing but a means of survival of the fittest, in which the strong overpower and conquer the weak, leaving them to perish in a world where people's heads just turn the opposite direction without even the slightest care. Candy's continuous begging and pleading to let his old companion live because he had owned him ever since it was a pup, merely had any affect whatsoever on Carlson's cruel and heartless soul, and his constant determination that the dog must be eliminated eventually becomes reality when Slim, the most respected guy on the ranch, finally agrees that the dog must go. Candy's companionship with the dog and his love for it meant absolutely nothing to Carlson and the others at the ranch and unfortunately, probably never will. Carlson, regardless of Candy's affection, thinks that he's actually doing everyone a favor, including Candy by killing the stinky dog who doesn't even have enough teeth to chew with. He figures that anything that old would be much happier out of this world. In other words, he does what he did because it was what HE wanted, or what was in his best interest to do. These actions in which Carlson killed Candy's dog without a care, establishes the cruel and injust world where only the strongest survive, and the weak are left to perish without any signs of protection in the harsh and uncaring society. This is true even until today in our very own food chain, where only the strongest species stay on top and prevail, while the weak and defenseless species are eaten, and destined to become prey for life. Candy knows this, and once he is too old to contribute to the ranch, he too, will be eliminated by people more capable than he is. In this means of "survival of the fittest" only the people good enough are left to survive while the ones that are absolutely useless, are removed, in this case, Candy's old dog.

Steinbeck's tone in this passage also shows the harsh cruelness in Carlson's words. "Le's get it over with, we can't sleep with him stinkin' around in here." Those simple words set up the pitiless people that were part of humanity at the time, and even people of today. This gives readers a mood that Carlson isn't going to take back his idea, and is determined to get rid of the dog no matter what. Steinbeck also shows irony in this passage by making it so that Slim, the "prince" of the ranch, who was the most understanding and compassionate person on the ranch, did not refuse to let Carlson shoot the dog. Readers would think of all people, Slim would be in Candy's defense, but not only did he not help defend Candy, he practically just turned his head the other way. Cheap Custom Essays on Of mice and men

This passage proves significantly to the novel because it shows readers how heartless society can get, how intolerant stronger and "fitter" people can be towards people less capable than they are. In this world, the strong will always conquer the weak, and the weak will always be left powerless and unprotected from the grips of humanity. Carlson's ever- continuing determination towards Candy's dog shows society's mercilessness in eliminating the weak, but also show the rest of the world's feelings toward people less capable than they as well. Begging a pleading will never be rewarded, nor will it ever even be significant towards those who are nothing but coldhearted.

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GG / winter dreams

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F.Scott Fitzgerald created two works or literature that are very signifigant to each other. He created The Great Gatsby and Winter Dreams. In these two pieces of literature, Fitzgerald also created characters that were very similar.

In his novel The Great Gatsby Fitzgerald created the character Jay Gatsby. In Fitzgeralds short story winter Dreamshe created the charachter Dexter green.these two characters have many similarities and differences. Gatsby and Dexter both love beautiful, rich women. Gatsby loves Daisywho is rich and beautiful yet she shows qualities of being very nieve. In addition Dexter loves Judy who is rich and beautiful yet she shows qualitites of deception. no only are their love interests similar, but their careers are also similar.They both came into large amounts of money quickly, which i called Parvenu. The difference in their careers is that Dexter earned his money honestly, and Gatsby earned his money dis honestly.Also in the end Gatsby lost Daisy and Dexter lost Judy. Neither got to keep the women they loved. overall Dexter and Gatsby have many similarities.

Fitzgerald also created the two characters Daisy Buchannan and Judy Jones. Both of these characters are beautiful. Also both Judy and Daisy are very wealthy. They are both Femme Fatals, which is defined as a character who is beautiful and wealthy yet has some deception deep down or either is very nieve.also daisy and judys husband are similar. both of their husbands drink alot. they also cheat on them both while they are married. basically their husbands have to respect for their wives.

Fitzgerald created to incredible works of literature that have many similarities and many differences. many similarities and many differentces many similairities and many many many differences.

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Superstition

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It may be hard for arachniphobes to believe that spiders ever bring good luck, but this early 0th century good luck postcard proves they do.

Further evidence comes from The Mascot Book by Elizabeth Villiers, published in England in 1. According to Villiers, the spider was popular with the Romans, who had a favourite mascot in the shape of a precious stone upon which a spider was engraved. Also they were fond of carrying little spiders of gold or silver, or any of the fortunate metals, to bring good luck in anything to do with trade.

Spiders have always meant good luck to professional weavers and spinners, for obvious reasons, but corroboration of the spiders financial symbolism is provided by a bas relief on outside of the The Bohemian Club building in San Francisco. The club was founded in the 1th century as a place for local businessmen to set aside Dull Care and engage in theatrical and sexual Hi-Jinks, so the image -- of a spider and the words weaving spiders come not here -- warns members to leave their financial schemes outside the precincts.

Why is the spider supposed to bring good luck in money matters? I think it is because the spider in its web is believed to attract its prey; thus the spider amulet is believed to attract money to the bearer. In short, Europeans seem to have used spider amulets in the same way that African-Americans use a pair of magnetic lodestones to draw money or Mexicans use horseshoe amulets accompanied by pictures of San Martin Caballero as symbolic horseshoe magnets to attract money. (Notable styles of Mexican money-magnets include small horseshoe package amulets, El Secreto de la Virtuosa Herradura wall hangings, and the unusual Snow Globe Pyramid of Luck.)

Like many other beliefs centered in animal lore, the luckiness attached to the spider has diminished during this century, probably because urbanization has rendered our environs virtually free of species other than human beings. Still, some money-magic does yet adhere to the spider, even among the computer-using classes. For instance, from the United Kingdom, Shona McNeill writes

There is a relic of this belief in my family -- there is a species of tiny black spider, that we call the Money Spider. If one walks across your palm, it will bring good luck in money.

Villiers noted that in France during the 10s, the sight of a spider in the house is not fortunate in the forenoon, but if you see it in the afternoon, you may certainly expect a present, the value of the gift increasing according to the lateness of the hour.

In a similar vein, my mother, Liselotte Erlanger Glozer, recounts the following German verse about finding spiders in the house at different times of day, which she learned as a child in Bavaria, in the early 10s

Spinne am Morgen

bringt Kummer und Sorgen

Spinne am Nachmittag

bringt Freude am dritten Tag

Spinne am Abend

erquickend und labend

Her non-rhyming translation of this verse is

Spider in the morning

brings grief and sorrow

Spider in the afternoon

brings joy on the third day

Spider in the evening

refreshes and nourishes

Elizabeth Villiers wrote, The idea that to kill a spider will bring bad luck is common still, and most housewives, while destroying the web, will carefully lift the spider and put it out of doors. That killing a spider is followed by monetary loss is the belief in some parts of the country, thus particularizing the kind of ill luck to be expected. But to see a spider is fortunate so long as it is not hurt.

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Positive and Negative Ways of Decision Makers Dealing With Sensitive Multicultural Issues

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In the last century, it is well recognized that Australia in the post-war period has received an impressive diversity of immigrants from a multitude of nations. People from all over the globe have settled onto Australian shores bringing with them, their life experiences. Due to these facts, Australia is known to be a multicultural society; very diverse in ethnicity, culture, age, gender, race and class. Religion has been one important variety which immigrants have brought with them; however it has been very evident through my own findings, that religion is less widely part of research and informed discussion. As described by (Mosques and Muslim Settlement in Australia, pp.iii, 14) the role of religion in settlement, and the experiences of those professing a faith different from the majority of other members of Australian society, is relatively neglected in literature and immigration research.

shows that nearly 1percent of the Australian population indicates Islam as their religion. As part of my report, I have chosen to focus on religion, Islam in particular, and using local examples I will discuss how decision-makers work with communities in relation to religion, and provide examples where the values of different community groups living in the same area have come into conflict.

Whilst trying to gather relevant information on this topic of religion, and Islam in particular, it was very interesting to find that there was very little information or content relevant to this topic in the local councils policies or files. Although many of its planning permits regarding sensitive religious issues such as Muslims being able to access mosques at very early times during Ramadan are catered for, there is no real process in which such situations are dealt through.

When asked, if there were any objections to the proposal of a mosque in a residential area, there were no such evidence of any. The local town planner, , said the proposals for all types of places of worship all followed the same framework, and there were no specifics for different religions. However, as stated earlier, due to being a large Muslim community, the proposal for the mosque was pushed through. Although it is important for those involved with working with diverse communities to encourage Australians to express, share and value one another's cultural heritage, sometimes they may do more harm in doing so. One example of this is the Hume City Council mayor's decision to ban pork from being provided at public functions in an effort to ensure the area's Muslim community got more involved in council events. Although the intent of this decision was to be more inclusive it alienated the community even further.

The Equal Opportunity Commission also said is had fielded calls from angry residents who claimed the move was discriminatory. Chief executive of the Equal Opportunity Commission Diane Sisely also mentioned that, 'It is not the Muslims who are calling for a ban on particular foods, nor is it Muslims who create a fuss each Christmas about nativity plays and Christmas carols'. This, she explains is an example where decision-makers have done more harm than good.

Multiculturalism then, as explained by Gary (Minister for citizenship and Multicultural Affairs), '…is not about giving up one's culture or expecting others to do the same… Giving up to accommodate others creates resentment and the very divisions which Australian multiculturalism is about bridging.'

In order to achieve an equitable and fair society, the federal multicultural policies recognize that all people should be able to participate in decisions that affect them. (Commonwealth of Australia 15). However this participation process was not evident in the case study above. The public was not consulted in regards to the pork ban, and as stated by a local planner, it was basically the Mayor whispering to the council's CEO to order the pork ban.

With both of the case studies shown above, it can be seen that sometimes it is hard to have all differences accommodated for. Again, in doing so may cause more harm than good. Religion especially, is a very sensitive issue to bring up, as peoples' beliefs and levels in religion differ. As one of the community members of Hume states in the local newspaper, '… we have a secular government in Australia, and (that) religion belongs firmly in the private sphere, the churches or the home.' (Gayle Edwards, pp. The idea that religion is a private concept, is also put forward by Bouma, (pp.1, ……………………………………………) who states that for most of Australia's history, religion has been viewed as a private matter not subject to control by the state.

Reading through the replies in regards to prayers before council meetings, it seems evident that people feel the politicization of religion will only cause division among the community. One individual in particular wanted the prayers to be deleted all together as it was both unfair and dangerous to attempt to change a person's faith or culture. Even though the change in prayers was a way to include more of society, it made some feel the change was manipulative.

Although Mayor Burhan Yigit is Muslim himself, this case study is a prime example that it is wrong to generalize. Although an individual may feel part of certain social group, it is wrong to be able to decide or think on behalf of the rest of the community. It is not to say that the councilors at Hume, or the local policies always have a negative affect, but the examples in which I have provided show that outcomes are rarely positive when public meetings and consultations with the people affected are not provided.

Providing communities with places of worship can also be hard work for decision-makers.

To deal with these problems it is important to have programs of community education on religious pluralism in Australia which make clear the importance and role of religion in society, as well as the existence and contributions of a wide variety of different faiths, beliefs and practices. It would also be helpful for these programs to be in all schools as part of the curriculum. Although many of the places I have associated with, do cater for the needs of people with different religions, (especially with Muslims, and providing them with rooms for praying, etc.), it is important to increase awareness of what it means to be of a different religion living in Australia. There should also be an introduction to the needs of a Muslim (or any faith) worker and how these are being met, at a National level.

Stereotyping that people come here and don't learn the language etc etc. we can say that women aren't allowed to learn etc etc.

After analyzing the very minimum research available on religion and its effect on multiculturalism in Australia, it seems clear that the only possible way for social justice is to accept and respect each others religion and beliefs. As stated by Heiner Bielefeldt amd there seems to be two world views. One is of the 'western civilisation', which is based on Christian values, and the other the 'Islamic civilisation' which epitomizes Islamic values. Heiner, . Explains how many people follow these concepts, and begin to see social justice as either a 'Western' concept of justice, or 'Islamic' concept of justice; both concepts essentially opposed.

We need to realize that '…[R]espect for human dignity is the fundamental normative principle on which all possible orders of justice are based. In all the controversies over what social justice might mean, the basic requirement of respecting human responsibility is always presupposed.' (

Religion is a very hard concept to deal with, as not only does religion have an affect on your identity, but also your ideas, thoughts, opinions, actions, and your goals in life. We all have a different way to living life, however, some countries, including Australia to an extent, do not fully take into consideration the needs of people from diverse communities (religious diversity). As indicated by the booklet 'Understanding Planning', the guide asserts that planning in a modern society operates 'for the greatest good of the greatest number' (Department of Infrastructure 164). This notion is also proved to be evident in Sandercock and Kliger's, interviews with local planners in Melbourne. When asked on their thoughts of the 'one law for all' and 'majority rules' approach to justice, one Local Laws Officer replied, 'Local laws and regulations are framed for the majority of the community. If the minority can't fit, then bad luck' (pp.7, 17).

If professionals in Australia have the same views as the ones interviewed by Sandercock & Kliger, then we have a problem.

References

Bielefeldt, H. & Mohammad, S.B., (00) The Politics of Social Justice Religion versus Human Rights, OpenDemocracy Ltd, [online] http//www.opendemocracy.net/debates/article-5-57-68.jsp [accessed on 7 / 0 / 00]

Bouma, G.B., (14) Mosques and Muslim Settlement in Australia, Department of Anthropology and Sociology, Monash University, Commonwealth of Australia, Canberra.

Department of Infrastructure. (16), Understanding Planning Your Guide to Planning in Victoria. nd ed. Melbourne Minister for Planning and Local Government.

Sandercock, L. & Kliger B., (17) Multiculturalism and the Planning System, Department of Landscape, Environment and Planning, RMIT.

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The Life and Times of Grace Sherwood

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Grace Sherwood The Witch of Pungo

What would you call someone who had been claimed to go sailing in an eggshell, to leave rooms through a keyhole, and even fly? A freak? A ghost? Delusional? How about a witch? Well, that's exactly what the residents of Princess Anne County called Grace Sherwood just a couple of centuries ago. Today, I hope to provide you with some information on the life of Grace Sherwood, some of the various accusations made against her, and finally some of the folklore that surrounds her to this very day. By the end of my presentation, I hope that you'll see how Grace turned from a regular everyday citizen into the Witch of Pungo.

I. Life of Grace Sherwood

A. Grace Sherwood was born around 1660 (no specific date is given) to John and Susan White in Princess Anne County (modern day Va Beach). Her father was a planter in the summer and carpenter in the winter.

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B. When Grace was just 14 years old their family received a land patent of 15 acres near what is known as Muddy Creek.

C. By the age of 0, Grace married James Sherwood and 50 acres of her father's land was given to them. They had sons John, James, and Richard

D. She was known throughout the town as very attractive, very strong-willed, and very eccentric. For example, she never wore dresses, which was typical in colonial times. Instead, she wore men's pants. (This type of behavior could have been the start of trouble for her and her family.)

II. Accusations made against Grace

A. In 167, a neighbor, Richard Capps, accused Grace of casting a spell on one of his bulls, causing it to die. The dispute, however, was settled out of court.

B. Just one year later, the Gisbourne family claimed that Grace bewitched their cotton, nipped all the buds, and caused a bad crop for their family.

C. With her reputation in decline, she was accused yet again, this time by Elizabeth Barnes. Barnes claimed that Grace entered her room in the middle of the night, jumped on her back, and rode and whipped her to the point where she couldn't make a sound. She then left the room through the keyhole in the door. (Case was dismissed)

D. Finally, Grace brought suit against Elizabeth Hill, claiming that Ms. Hill assaulted, maimed, and beat her because she had allegedly put a hex on Ms. Hill. The Hill's could not believe what was happening and soon brought formal charges of witchcraft up against Ms. Sherwood.

E. In those days, people thought witches carried an unusual mark on their bodies as a sign of the devil. It was claimed to have looked something like a third nipple. A 1 women jury, including Elizabeth Barnes, was asked to examine Grace's body where they found two mysterious marks. Grace was then ordered for ducking. (Explain the process) "Not one of ye will see me ducked, but I'll see all of ye ducked."

F. Grace stayed in jail for over 8 years until the "witch hunt" phenomenon had faded and she was released. She lived the rest of her life in her family home until she died at the age of 80.

III. Folklore surrounding Grace Sherwood

A. Even after her death, people still made up some wild stories about Grace.

B. One story that is often told says that while Grace was in prison she asked a boy to bring her two unwashed pewter plates. She convinced the guard to let her out of her cell to show him something he'd never seen before. Once out she placed a plate under each arm and flew away from her capturers.

C. The strangest story deal with one of Grace's alleged modes of travel an eggshell. There was a picnic in the area for all the locals. Someone asked Grace if she was going. She replied, "Want to go with me in my egg-shell?" Thinking she was crazy, the neighbor left her alone and went with a couple of friends. When they arrived there was an eggshell tied to a tree near the shore and Grace sitting in a tree laughing at them. Whether you believe it or not it was plain to see that Grace had a sense of humor about her situation.

While there are many preposterous stories about Grace Sherwood, her memory still lives on in many visible ways. The site where she was ducked for being a witch is now known as Witchduck Point and that can be found off of Witchduck Road. A wild blue lupine found near Pungo is known to this day as the Witch's flower in honor of Grace Sherwood. Every year at Pungo's Strawberry Festival Parade, a town local is chosen as the honorary Witch of Pungo. So if you're ever visiting Virginia Beach, you might want to go check out some of the historical sites that I've mentioned to you. And while you're there, if something strange happens to you, it might not be a coincidence. You may be getting a visit from the most famous resident of Virginia Beach Grace Sherwood, the Witch of Pungo.

Bibliography

Burr, G. L. (168). Narrative of the witchcraft cases, 1648-1706. New York, NY Barnes & Noble.

Harland, D. T. (176). Witches and witchcraft. The beach A history of Virginia Beach, Virginia (pp. 7-0). Virginia Beach, VA Virginia Beach Public Library.

Kyle, L. V. (188). The witch of Pungo. The witch of Pungo (pp. 41-5). Virginia Beach, VA Four O'Clock Farms.

Nash, B. Grace's Place. 1 May 18. http//www.geocities.com/Athens/Aegean/616/

Taylor, L. B. Jr. (10). The (not so) wicked witch of Pungo. The ghosts of Tidewater and nearby environs (pp. 16-17). U. S. A. Progress Printing Co.

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PARENTING

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Today, teens need as much help as they can get. Growing up as a teen today is a very difficult task. They need all the help they can get. There are many different ways of handling a teenagers problems. Some parents take the fast, easy way out, while other parents take time to help their teenagers out. Anger is a common problem in families.

The parents who don't show compassion for their children aren't a very big help to them. When a teenager approaches them with a problem, they may try to get out of helping them. This can be devastating to a teen in need of help. Other parents may know that their child is in trouble, but refuse to notice and just not care enough to discipline the teen and show them what way is right. The cause of this treatment is often because of anger.

Parents often get angry, but feel guilty about being angry. They know they shouldn't be exploding in their kids, but they don't know how to deal with the emotion of anger. They try to avoid their children's problems in any way possible. Anger is an emotion that points out problems, When parents become angry, it's because theirs a problem. Parent's don't have to become harsh and angry, but they can instead use that anger to point out a problem and move into a different direction…one that develops character in our young problem.

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The other type of parents is caring, and gives as much of their time as needed to take care of their teens problem. They discipline their children, and their children learn a lesson from what they have been taught. They talk to the teens and give them advise on how to deal with their problems. These teenagers usually stay out of trouble, because they know what the consequences of their actions are. They ease the stress of their children and teach them how to cope with stressful situations. They recognize that a teen having problems is a natural part of their life.

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Symbolism in "The Story of an Hour"

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Symbolism in "The Story of an Hour"

While reading the short story "The Story of an Hour" by Kate Chopin, I came across many symbolic aspects. The most dominant the locked door. The locked door is used in this story as a buffer zone between the Society's norm and the individual's desires.

In this story Mrs. Mallard comes to find out that her husband has been killed. It was her sister Josephine who told her the news. As soon as she hears this, she bursts out with tears and feelings of grief. She was held by her sister. After grieving for a short time, Mrs. Mallard went away to her room alone. As she enters the room, she immediately sits in a armchair. As she sits in the chair she stares out an open window. She looks at the tops of some trees and patches of clearing blue sky. Suddenly she is no longer sad anymore. She feels some guilty for her actions of happiness. She grows happier and happier. Josephine comes to the locked door, trying to get in. Mrs. Mallard would just state what she thought her sister would want to hear. On one side of the door her sister represents conformity to society, how you would be expected to act in society. On the other is Mrs. Mallard and her twisted beliefs of being extremely happy. She finally exits the room. Her husband comes home, she falls down and dies.

The locked door has a very powerful and symbolic meaning to it. Before she Write my Essay on Symbolism in "The Story of an Hour" for me

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enters the room and shuts the door, she acts how one would be expected to act when they hear a loved one has died. As soon as she gets in the room behind that locked door she becomes joyful.

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