What Guides Ethical Decision Making Essay Example for Free

What Guides Ethical Decision Making Essay A processor manufacturing company who are currently facing financial troubles completed an order about three months ago for newly designed high-powered processors that are smaller than and four times as powerful as its predecessor. These processors are to be placed into cutting edge cellular phones by a leading cellular phone manufacturer whose release date is a mere month away. A design inconsistency was recently discovered that essentially meant that the processors would work but would be no more powerful than its predecessor in certain conditions. A flaw that would only to be discerned when extraordinary load was placed on the device component whilst it was exposed to ambient temperatures of over 85 degrees Fahrenheit. The company’s CEO is now faced with the difficult decision of either doing nothing or replacing all the processors. Doing nothing, allows the company to keep its doors open, grants access to potential future earnings and saves the jobs of over 1000 employees. A decision that clearly seeks to ensure the common good of the company by giving them the ability to remain competitive while remaining silent on an issue that poses substantial risks to the cellular phone manufacturers earnings and reputation. The alternative, replacing all the processors would undoubtedly ensure that the processors function as advertised, but doing so would be at a significant cost to the company and may likely result in massive downsizing or the company’s declaration of insolvency. Though this option speaks positively to the moral character of the company, it may also lead to the company’s demise and leave over 1000 employees jobless. Both decisions, in light of the situation presented, may be considered to be ethical. A predicament which may undoubtedly lead a person to question how does one choose between several ethical options and more importantly what exactly guides this choice. The answer to these questions can be found in a branch of philosophy called theoretical ethics. Theoretical ethics is the rational reflection on what is right, what is wrong, what is just, what is unjust, what is good, and what is bad in terms of human behaviour according to [https://www.boundless.com/marketing /textbooks/boundless-marketing-textbook/social-responsibility-ethics-in-marketing-16/ethics-an-overview-101/definition-  of-ethics-498-8310/]. This branch of philosophy is exercised via the application the application of ethical theory. Ethical theories are those that represent the grand ideas which guide ethical principles and systematically attempt to answer the fundamental practical ethical questions [Ethical Theories http://www.medindia.net/education/familymedicine/biomedical-ethics-theories.htm#ixzz3H84Tlgi3] Ethical theories can be categorized according to how they justify ethical judgments [https://ethics.journalism.wisc.edu/resources/ethics-in-a-nutshell/#theoretical ] and as such the particular ethical theory utilized can influence the decision made. This essay will therefore seek to examine the concepts of the common good and moral character and fundamental human virtue, their supportive ethical theories and explain how they are applied to making ethical decisions in businesses. Common Good Also referred to as the human good, public good or commonweal, the concept of the common good is one that has evolved over time. As human society developed, so too did the concept, as articulated by the philosophers of the day. Originating with the Greek Philosopher Aristotle who, on the topic wrote â€Å"Every skill and every enquiry, and similarly every action and rational choice, is thought to aim at some good; and so the good has been aptly described as that at which everything aims†. He went on to reason that â€Å"since political science employs the other sciences, and also lays down the laws about what we should do and refrain from, its end will include the ends of the others, and will therefore be the human good.† http://catdir.loc.gov/catdir/samples/cam032/99036947.pdf . Aristotle firstly explained his idea of the good, which according to his writings can then be understood to mean the purpose, reason, desire or benefit of things and actions. The idea of the good sets the premise for understanding the human good, the good that yields the most benefit to human existence. The human good, in Aristotle’s view, was the science of politics since it was the science charged with managing all other sciences and their respective ends for a single purpose; the betterment of the polity. The underlying premise of Aristotle’s definition of the common good is utility. It involves a multiplicity of agents working towards a single shared purpose that would  satisfy or be of benefit to all involved. This single purpose, shared by many, for the benefit of many is therefore what is understood to be the common good; a concept that shares an ideal that is similar to utilitarian theory as developed by Jeremy Bentham and John Stuart Mills. UTILITARIANISM AND THE COMMON GOOD The basic premise of utilitarianism is the achievement of happiness for the greatest sum of people [ethics in action Domenec Mele]. This principle places the interest of the many over the interest of the few and as such the rightness or wrongness of an act is based only on the perceived or expected outcomes of that act as it relates to the utility obtained. http://caae.phil.cmu.edu/cavalier/80130/part2/sect9.html Jeremy Bentham and John Stuart Mills were the main proponents of this ideology, and though they had differing views on which outcome of act (happiness vs. pleasure) was worth measuring in order to determine the rightness or wrongness of an act they both held that human wellbeing was salient. http://caae.phil.cmu.edu/cavalier/80130/part2/sect9.html Utilitarianism can be considered to be an ethical theory. It represents a grand idea; achievement of maximum utility for most, and at the same time, assesses the rightness or wrongness of an action through the lenses of this idea. The utilitarian principle can therefore be used to ethically guide or judge the ethicality of decisions and actions. Utilitarianism as an ethical theory acts in pursuance to the common good https://philosophynow.org/issues/64/Presidential_Decision-Making_Utilitarianism_vs_Duty_Ethics . As previously expressed, a single purpose, shared by many, for the benefit of many is therefore what is understood to be the common good. This concept is similar to utilitarianism as is evident by the mutual aim of achieving maximum utility for many. As such, decisions and actions resulting from utilitarian theory are made based on the consequences of those decision and actions, and how they affect majority with an aim to always increase utility. Utilitarianism as a theory may then be seen as the tool through which the common good may be achieved. https://philosophynow.org/issues/64/Presidential_Decision-Making_Utilitarianism_vs_Duty_Ethics COMMON GOOD OF BUSINESSES The theories of the common good and utilitarianism although initially conceptualized on a societal scale are also applicable to smaller groups that occur within society. Both concepts are formulated purely on the idea that it is best to achieve utility for the majority of stakeholders and as such the size of the group is not an important attribute for consideration when applying these ideas. Utilitarian as a theory and the common good as a concept can therefore be viewed as reducible and as such be applied to virtually any group in society including a business. The common good of a business is to seek particular goods through its activities http://www.iese.edu/es/files/Paper_Antonio%20Argando%C3%B1a_tcm5-36013.pdf . These goods are extrinsic, intrinsic and transcendent in nature and are used to provide utility to stakeholders by satisfying their needs http://www.iese.edu/research/pdfs/DI-0777-E.pdf . These goods are interdependent of each other, but through their collective contributions, work towards the achievement of the vision and mission of a business. The vision and mission of a business may then be considered to be that business’s common good [domenec mele bookl]. Interestingly however, a business seeking its own common good also works towards the common good of society [domenec mele bookl]. As suggested by Adam Smith’s metaphor of the invisible hand, a business in pursuit of its own interests tends to also promote the good of society as a whole [domenec mele bookl]. Therefore the activities of a business: 1. creating added economic value with justice and distributing it with equity 2. supplying useful goods and services efficiently and fairly 3. providing jobs, opportunities and organizational conditions in accordance with human dignity and human rights 4. Promoting the necessary relationships between the firm and its constitutive stakeholders, fostering rec iprocity, collaboration and cooperation among them 5. Striving for the continuity and sustainability of the firm and 6. being a good corporate citizen  may be viewed as contributing to not only its own common good but also to the common good of society. [domenec mele bookl] COMMON GOOD DECISION MAKING IN A BUSINESS A common good decision in a business is any decision that is pursuant its own common good and, at the same time, is aimed at achieving maximum utility for  the majority of stakeholders. This type of decision making applies a mission driven approach to corporate governance where the organization is seen as one entity that achieves multiple ends. In applying this approach the corporate governing body weighs the positive and negative consequences of an action with an aim towards increasing overall utility for the many with the business’s vision and mission as its main goal [domenec mele]. It would then stand to reason that a common good business decision would be any decision that is utilitarian in nature, which is also in accordance with any of the 6 mentioned activities of a business. Common good business decisions are made through the application of utilitarian theory. Utilitarian theory provides a straightforward method for making decisions that would provide the greatest benefits and the least harm to the business. To arrive at such a decision, one must firstly identify the each of the various options that can be chosen http://www.sme.ie/articles/business_ethics/thinking_ethically.pdf . After the options are identified, the foreseeable benefits and harms that may result from each option are determined http://www.sme.ie/articles/business_ethics/thinking_ethically.pdf . Lastly, one compares the options and chooses the option that provides the greatest benefits and the least amount of harm to the business http://www.sme.ie/articles/business_ethics/thinking_ethically.pdf . In the utilitarian view, an option chosen via this ethical theory is considered to be morally right http://www.sme.ie/articles/business_ethics/thinking_ethically.pdf and is therefore ethical. This decision making process may be likened to the cost benefit analysis, a commonly used business decision making tool. Although one may arrive at ethical decisions through the application of utilitarian theory, there are several disadvantages of using this ethical theory. Utilitarianism suggests that the decision maker assigns values to benefits and harms and subsequently compares these benefits and harms, this makes the utilitarian decision making process highly subjective http://www.sme.ie/articles/business_ethics/thinking_ethically.pdf . Predicting all the consequences of an action is difficult and as such it is possible that consequences which may cause great benefit or harm to the business are not factored into the decision making process. This method also, ignores the concept of justice and as such may cause several  particular groups to be repeatedly disadvantaged for the betterment of the organization. Because of the critiques of this ethical theory it can be reasoned tha t it is best used in situations that are amoral or situations where the rightness or wrongness of a decision is not in question. An example or an ideal amoral situation is a situation where all the available options are moral. The application of this ethical approach in such situations removes the need for the consideration of justice and therefore addresses a major flaw of the utilitarian process. MORAL CHARACTER AND FUNDAMENTAL HUMAN VIRTUES Another concept that informs ethical decision making is moral character and fundamental human virtues. The idea of Moral character and virtues has always been a prominent topic of philosophical discussion among ancient philosophers. The foundation of these discussions was centralized in the goodness of humans and in particular, trying to discern what makes a person good http://plato.stanford.edu/entries/moral-character/ . As such, a person’s character became the logical starting point in the resolution of this issue http://plato.stanford.edu/entries/moral-character/#WhyChaMat . One’s traits and actions is what determines one’s character. Character, which is understood to mean the assemblage of qualities that distinguishes one individual from another http://plato.stanford.edu/entries/moral-character/#WhyChaMat is comprised of the relatively stable traits or behaviours that a person consistently exhibits. Although all of these traits are not moral nature, they may have a significant impact on a person’s moral characterhttp://www.iep.utm.edu/moral-ch/#SH1a . A person’s Moral Character is influenced by moral character traits and practical wisdom. A moral character trait is a disposition of character for which a person is morally responsible or is deserving of the resultant reactive attitudes. http://www.iep.utm.edu/moral-ch/#SH1a. Virtues, traits that are deserving of positive reactive attitudes such as praise or gratitude and vices, traits that are deserving of negative reactive attitudes, when combined with proper reasoning about the matter at hand, collectively inform moral character http://www.iep.utm.edu/moral-ch/#SH1a. In other words; virtues, vices and by extension moral character is not only influenced by the disposition of  character, but also by practical wisdom. http://www.iep.utm.edu/moral-ch/#SH1a Practical wisdom is an intellectual virtue that is required for the development of virtues of character. This intellectual virtue is acquired through learning general rules and practice. Throughout the course of one’ s life, we encounter situations that require reasoning to determine what actions are appropriate. It is through these experiences that practical wisdom is developed. Practical wisdom, when combined with â€Å"proper habits† fuels the development of virtues such as justice, courage and temperance. [http://plato.stanford.edu/entries/aristotle-ethics/] Justice, courage and temperance are virtues which provide us with the interior strength to act well [domenec mele]. Justice governs relationships and it regulates one’s inclination to possess, to share and to give whilst, courage, the virtue of preserving or pursuing what is good despite the obstacles, regulates one’s inclination to overcome the obstacles to doing â€Å"good†. Lastly temperance regulates one’s inclination towards pleasure and is that virtue which provides self-mastery and avoidance of immoderate attachments [domenec mele]. These virtues each have common characteristics of providing a self-regulatory feature and encouraging behaviours that are in keeping with human excellence. As such, these virtues are considered to be fundamental [domenec mele]. FUNDAMENTAL VIRTUES AND DEONTOLOGY The theory of deontology states we are morally obligated to act in accordance with a certain set of principles and rules regardless of outcome. Deontological theories holds that some acts are always wrong, even if the act leads to an admirable outcome and as such, in deontology the morality of an action is judged without regard for the outcome of that action. Deontology is based on the view of the human being having the unique capacity for rationality and it is exactly this ability that requires human beings to act in accordance with moral law or duty. http://sevenpillarsinstitute.org/morality-101/kantian-duty-based-deontological-ethics In the deontological view, morality and moral character is primarily a function of acting in accordance with duties or obligations, regardless of the consequences of acting in accordance with those duties http://www.iep.utm.edu/moral-ch/ . Deontological theory goes on to apply  this categorical imperative to making all decision â€Å"Act only on that maxim whereby thou canst at the same time will that it should become a universal law† http://caae.phil.cmu.edu/Cavalier/80130/part2/sect8.html . This categorical imperative is Kant’s only guideline to making decisions. Simply explained it states that one should decide on an action only if they agree that everyone else should perform that action in all the time. To be able to act in accordance with duty, fundamental virtues are required. Duties may be either perfect (precise, specifiable and enforceable) or imperfect (unspecific and unenforceable) in nature. Perfect duties require that one forgoes certain actions in order to be able to act in accordance with such a duty. Imperfect duties on the other hand, are duties to adopt certain ends and because of its unenforceable nature require self-mastery and strength of will. Continence therefore becomes a necessity for acting in accordance with duty. http://plato.stanford.edu/entries/moral-character/#Kan Continence or self-control requires the exercise of virtues, namely those of practical wisdom, temperance, courage and justice. http://classics.mit.edu/Aristotle/nicomachaen.7.vii.html MORAL CHARACTER OF COMPANIES The ideas of moral character and fundamental virtues, though originally conceptualized to examine the ‘goodness’ of a person, can also be expanded to analyse the moral character of groups particularly businesses. Moral character is assessed as previously indicated by evaluating a person’s commitment to virtues or exercise of duty. The same method of assessment can be applied to a business. The moral character of a company may be determined through its duty based activities. The perfect duties of a company are those to which it is legally obligated whereas its imperfect duties deals are those where the company isn’t legally obligated but are duty bond to adopt particular ends. As such, the company’s adherence to the laws of the land, how the company treats with contractual agreements, examination of the company’s ethical policy or code and review of the company’s decision to ensure that they are in accordance with the company’s duties are the factors that influence the moral character of a company.

Social Work Counselling in Social Work

Social Work Counselling in Social Work The Role and Applicability of Counselling in Social Work Practice Introduction and Overview Social work originated as a community help measure in the 19th century and has since then become an organised discipline that aims to support and empower those who suffer from social unfairness. Apart from helping the disadvantaged to live with dignity, social work aims at achieving social inclusion and has been found to be effective in correcting disparities and in helping individuals to overcome impediments that arise from different aspects of life; apart from those that require knowledge of the physical and medical sciences. Social work practice has, over the years, become integral to Britain’s working life and current estimates put the number of active social workers in the country at significantly more than one million. (Parrott, 2002) Whilst social workers can be called upon to assist all sections of the community, the majority of their assignments concern helping individuals in stressful situations and those experiencing difficulties with issues that relate to emotions, relationships, unemployment, work, disabilities, discrimination, substance abuse, finances, housing, domestic violence, poverty, and social exclusion. Such a range of applications has necessitated the development of (a) a variety of skills and techniques, (b) methods to transfer these skills to social workers, and (c) procedures for the delivery of social work in a variety of settings, which include schools and colleges, households, hospitals, prisons and secured homes, and training and community centres. (Parton, 1996) Social work practice focuses on dealing with the problems of service users. The maintenance and improvement of their social, physical, and mental states is often dependent upon the effectiveness of social work intervention. (Miller, 2005) Users of social work services are largely economically and/or socially disadvantaged, and the vulnerabilities, which arise from these circumstances, frequently contribute to the nature of their relationships with service providers. (Miller, 2005) Social work makes use of a broad range of knowledge and incorporates information obtained from several disciplines; it empowers social workers in practice to use their acquired knowledge and skills first to engage service users and then to bring about positive changes in undesirable emotional states and behavioural attitudes, or in positions of social disempowerment. (Miller, 2005) Counselling forms one of the main planks of social work practice and constitutes the chief mode through which social workers directly engage service users; it is considered to be the public face of the activity and is an integrative course of action between a service user, who is vulnerable and who needs support, and a counsellor who is trained and educated to give this help. Face to face and 121 interactions between social workers and service users take place mostly through counselling activities. Apart from the directly beneficial effect that occurs through counselling, much of the social work approach that needs to be adopted in specific cases for other interventionist activity is decided on the basis of feedback provided by counsellors. This assignment aims to study and analyse the importance of counselling in social work practice. Commentary and Analysis Social work practice, in the UK, has evolved along with the development of the profession, and with the progression of social policy, ever since the first social workers were trained at the London School of Economics, at the beginning of the 20th century. (Parton, 1996) Whilst social policy, formulated at the level of policy makers, defines the broad routes taken to alleviate social inequalities, the actual delivery of social work occurs through social work practice, an activity carried out by thousands of social workers all over the United Kingdom. (Harris, 2002) Social work makes use of a range of skills, methods, and actions that are aligned to its holistic concentration on individuals and their environments. (Harris, 2002) Social work interventions vary from person-focused psychosocial processes that are focused on individuals, to participation in social policy, planning and development. (Harris, 2002) These interventions include counselling, clinical social work, group work, soc ial academic work, and family treatment and psychotherapy, as well as efforts to assist people in accessing services and resources within the community. (Harris, 2002) Social workers, in their everyday activity, need to assume multiple roles that aim to balance empowerment and emancipation with protection and support. (Harris, 2002) Balancing this dilemma is often a difficult process; it depends upon the needs of service users and requires social workers to assume more than one role. (Harris, 2002) These roles, whilst being versatile and flexible, broadly consist of seven broad categories, namely those of planners, assessors, evaluators, supporters, advocates, managers, and counsellors. (Harris, 2002) Whilst social work practice is spread over these broad functions, this assignment aims to examine and analyse the significance and application of counselling in social work, especially with reference to (a) the complexities involved in its practice, (b) combating oppression and discrimination, and (c) from the viewpoint of service users. Counselling, whilst being a catch-all term, used for describing of various professions, is, an important component of social work practice. (Rowland, 1993) It is a developmental process in which one individual (the social work counsellor) provides to another individual or group (the client), guidance and encouragement, as well as challenge and inspiration, in creatively managing and resolving practical, personal and relationship issues, in achieving goals, and in self realisation. (Rowland, 1993) Whilst the relationship of social work with poverty and deprivation necessitates that most counselling activities relate to such issues, counselling has now become an active and interventionist method to achieve change in social situations and empower people to improve the quality of heir lives. (Rowland, 1993) The activity depends upon client-counsellor relationships and includes a range of theoretical approaches, skills and modes of practice. The British Association for Counselling defined the activity thus in 1991: â€Å"Counselling is the skilled and principled use of relationships to develop self knowledge, emotional acceptance and growth, and personal resources. The overall aim is to live more fully and satisfyingly. Counselling may be concerned with addressing and resolving specific problems, making decisions, coping with crisis, working through feelings or inner conflict or improving relationships with others. The counsellors role is to facilitate the clients work in ways that respect the clients values, personal resources and capacity for self determination.† (Rowland, 1993, p 18) Part of the confusion regarding the actual nature of counselling activity stems from the fact that the phenomenon is of recent origin and is becoming increasingly popular both as a widely sought service and as a professional career. (Dryden Mytton, 1999) Whilst social researchers have floated a number of theories to explain the growth in counselling in social work, most experts ascribe its increasing usage to the diminishing impact of religion, the breaking and scattering of family life, and the removal of previously existing family and community social structures. (Dryden Mytton, 1999) Priests have ceased to become confidantes and advisors; New modes of disempowerment have also led to the creation of a vast range of emotional and physical stresses with adverse effects on the psycho-emotional states of numerous people and their consequent need for counselling. (Dryden Mytton, 1999) Counselling has its origins, both in the past, and as an up-and-coming discipline, in various professions. It fills the intermediate gap between psychotherapy and amity, and thus becomes a particularly useful tool for intervening and touching upon the private, societal, professional, medical, and educational aspects of people. (Rowland, 1993) Whilst it grew organically, its effectiveness in diminishing distress led to its progressive assimilation in social work practice. Again the idea of the social worker as a person, who works with or counsels persons, has been a persistent concept in social work all through its emergence. (Pease Fook, 1999) Counselling has also been connected with some of the critical principles of social work, particularly with regard to recognising the innate value of the individual and respecting the human being. (Pease Fook, 1999) Counselling and casework also find favour with those who look at social work, in its entirety, as a process where different compo nents work synergistically with each other in helping and supporting individuals. (Pease Fook, 1999) Also inherent in the role of the social worker, as a counsellor, is the idea that change will be involved in the behaviour or outlook of the service user. It is in fact the diminution on the role of counselling role, which has been one of the major apprehensions regarding provision of social work through services. (Pease Fook, 1999) Counselling, in its basic form, involves the meeting of a counsellor and a service user in a private and confidential setting to investigate the emotional and mental difficulties, and distress, the service user may be having because of varying person-specific reasons. (Rowland, 1993) Counselling, as is evident from its increasing usage, has been found to be of great help in a variety of situations; in treating people with mental problems of varying severity; in helping those suffering from trauma, anxiety or depression; and in aiding people with emotional or decision making issues. (Rowland, 1993) Whilst it has been found to be applicable across different locales, for example, in schools and colleges, disturbed domestic settings, and in workplaces, it has also proved to be effective in helping people afflicted with serious illnesses like cancer and aids, victims of road and industrial accidents, and people in various stages of rehabilitation. (Coney Jenkins, 1993) Counsellors meet the requirements of people who experience traumatic or sudden interruptions to their life development and to their social roles. (Dryden Mytton, 1999) Prominent among these counselling functions are those in areas of marital breakdown, rape and bereavement. (Dryden Mytton, 1999) The work of the counsellors in such cases can be clearly seen to arise from social problems, namely from shifting social perceptions of marriage, reassessments of male and female roles, and new patterns of marriage and family life. (Dryden Mytton, 1999) Counselling provides a route to helping individuals to negotiate this changing social landscape. Counselling has also been found to be helpful in the area of addictions. Specific counselling approaches have been developed to assist people with problems related to substance abuse, gluttony and for giving up smoking. (Pease Fook, 1999) In some areas of counselling, which deal with addiction, for example, with users of hard drugs, counsellors engaged in social work practice, function side by side, with sets of legal restrictions and moral issues. (Pease Fook, 1999) The possession and use of cocaine, for example, is not just viewed to be morally incorrect but also a criminal activity. (Pease Fook, 1999) â€Å"The counsellor working with a heroin addict, therefore, is not merely exploring ‘ways of living more satisfyingly and resourcefully’ but is also mediating between competing social definitions of what an acceptable ‘way of living’ entails.† (Pease Fook, 1999, p72) Some of the different objectives counsellors try to achieve in their dealing with service users relate to (a) providing them with an understanding of the origins of emotional difficulties, (b) enabling them to build meaningful relationships with other people, (c) allowing them to become more aware of blocked thoughts and feelings, (d) enabling them to develop a more positive attitude towards their own selves, (e) encourag ing them to move towards more fulfilment of their potential and (f) helping them in solving particular problems. (Pease Fook, 1999) The following example provides an instance of how counselling helps individuals to overcome serious personal traumas. â€Å"Paula had been driving her car. Her friend, Marian, was a passenger. Without any warning they were hit by another vehicle, the car spun down the road, and Paula thought ‘this is it’. Following this frightening event, Paula experienced intense flashbacks to the incident. She had nightmares which disturbed her sleep. She became irritable and hyper vigilant, always on the alert. She became increasingly detached from her family and friends, and stopped using her car. Paula worked hard at trying to forget the accident, but without success. When she went to see a counsellor, Paula was given some questionnaires to fill in, and he gave her a homework sheet that asked her to write about the incident for ten minutes each day at a fixed time. In the next counselling session, she was asked to dictate an account of the event into a tape recorder, speaking in the first person as if it was happening now. She was told to play the trauma tape over and over again, at home, until sh e got bored with it. In session 3, the counsellor suggested a way of dealing with her bad dreams, by turning the accident into an imaginary game between two cartoon characters. In session 4 she was invited to remember her positive, pre-accident memories. She was given advice on starting to drive her car again, beginning with a short five-minute drive, and then gradually increasing the time behind the wheel. Throughout all this, her counsellor listened carefully to what she had to say, treated her with great respect and was very positive about her prospects for improvement. After nine sessions her symptoms of post-traumatic stress had almost entirely disappeared, and she was able to live her life as before.† (Starkey, 2000, p37) Counsellors need to keep in mind that socialisation leads to the development of perspectives on issues like race and gender. (Moore, 2003) Many of these perspectives are assimilated to such an extent that people have little control over them and are bound to impact the working of counsellors if not understood, isolated and overcome. (Moore, 2003) â€Å"In an anti-oppressive framework, these views are broken into six main lenses; racism, sexism, heterosexism, ableism, ageism, and class oppression.† (Moore, 2003) People are regularly excluded on account of their colour, gender, sexual orientation, abilities, age, and class. (Moore, 2003) Most of these factors do not occur in isolation and thus lead to multi-oppression, for example an aged female from a minority background could face oppression because of three factors, the whole of which becomes stronger than the sum of individual components. Oppressive perspectives occur through a common origin, namely economic power and contro l, and employ common methods of limiting, controlling, and destroying lives. The PCS model developed by Thompson, in 2001, argues, in similar vein that inequalities, prejudice and discrimination operate at three levels, Personal, Cultural, and Structural, and by constantly strengthening each other, create powerful mental biases and prejudices against members of out-groups, people who are disadvantaged by way of colour, race, ethnicity, religion and language. Individual views, at the personal level, interact with shared cultural, historical and traditional beliefs to create powerful prejudices. (Thompson, 2001) Dominant groups within society constantly reinforce their superiority by driving home the inferiority of other groups through a number of overt and covert methods. (Harris, 2002) Whilst movements that aim to dismantle such stereotypes are emerging slowly, the biggest conflict is still within. (Harris, 2002) Internalised oppression is the oppression that we impose on our own selves due to environmental pressures. (Harris, 2002) The oppression is internal ised from the prevailing society’s message through various institutions like the media, existing religious infrastructure, and other forms of socialisation. (Harris, 2002) Examples of such oppressive practices are the pressure put on working mothers to run an efficient household, in addition to putting in a full day at the office, or expecting mothers who stay at home to work from dawn until late night. (Harris, 2002) These prejudices are further strengthened by structural discriminations that are created by social and governmental structures, (as evinced by diminished employment opportunities for people with histories of substance abuse or the refusal of landlords to rent houses to members of certain communities), and create a complex web of mutually reinforcing social processes. Counsellors are prone to be oppressive because of assimilated perspectives, stereotyping, and because they hold power over service users. It is imperative that they recognise these imbalances and wo rk towards eliminating them in their work as well as in the promotion of change to redress the balance of power. Looking at social issues through the perspectives of service users is thus critical to counselling activity. Social workers often face ethical challenges in their dealing with service users. There are many instances in social work where simple answers are not available to resolve complex ethical issues. Clients, for example, can inform counsellors about their intention to commit suicide or inflict physical harm on their own selves, ask for reassuring physical contact in the nature of hugs, and confide about their intentions to harm others. (Langs, 1998) There is a strong possibility of sexual attraction developing between counsellor and service user. (Langs, 1998) Such situations can lead to the development of dichotomies between personal and professional ethics, and to extremely uncomfortable choices. (Langs, 1998) Conclusion Counselling is a complex and demanding activity that demands knowledge, experience and people skills, as well as compassion, empathy and understanding. Above all counselling activity, as an integral component of social work, requires commitment to social good. Counselling theories have evolved over the last half century; they have multiple origins, are complex in their formulation, and whilst having common features, need to be individually adapted to the needs of service users. Whilst it is not easy to grasp and apply these theories, their comprehensive understanding and application are essential to the effectiveness of counselling work. Counsellors, by virtue of the nature of their work and their power in counsellor-service user relationships exercise enormous influence over the decisions of service users. The diversity and heterogeneity of counselling reflects the sensitivity of counselling to the enormous variations in human experience. Whilst understanding of theory helps in discharging of responsibilities, counsellors are also limited by assimilated perspectives on oppression, career and money demands, and their own emotions. Their responsibilities are manifold, and include duties towards service users, towards the profession, and towards the wider community. Apart from being challenging, satisfying and rewarding, counselling also provides the opportunity to make profound differences to the lives of other human beings. References Bond, T, 2000, Standards and Ethics for Counselling in Action, Sage Publications Ltd. London Corney, R. Jenkins, R, (Eds.), 1993, Counselling in General Practice. London: Routledge Counselling saves British business millions every year, 2003, British Association for Counselling and Therapy, Retrieved December 3, 2007 from www.instituteofwelfare.co.uk/downloads/welfare_world_24_full.pdf Dryden, W, 2006, Counselling in a nutshell, Sage Publications Ltd. London Dryden, W., Mytton, J, 1999, Four Approaches to Counselling and Psychotherapy, London: Routledge Feltham, C, 1995, What Is Counselling? The Promise and Problem of the Talking Therapies, Sage Publications Ltd. London Harrow, J, 2001, Working Models: theories of counselling, Retrieved December 3, 2007 from http://www.draknet.com/proteus/models.htm Harris, J, 2002, The Social Work Business /. London: Routledge Hornby, G., Hall, C., Hall, E. (Eds.), 2003, Counselling Pupils in Schools: Skills and Strategies for Teachers, London: RoutledgeFalmer Langs, R, 1998, Ground Rules in Psychotherapy and Counselling. London: Karnac Books Miller, L, 2005, Counselling Skills for Social Work, Sage Publications Ltd. London Moore, P, 2003, Critical components of an anti-oppressive framework, The International Child and Youth Care Framework, Retrieved December 3, 2007 from www.cyc-net.org/cyc-online/cycol-1203-moore.html Nelson-Jones, R, 2000, Six key approaches to counselling and therapy, Sage Publications Ltd. London Noonan, E, 1983, Counselling Young People. London: Tavistock Routledge Now Youre Talking; Counselling Has Become a Big Business Employing Thousands. but Is It a Job for You? Bonnie Estridge Talks It through London Jobs/Opportunities, 2004, October 14, The Evening Standard (London, England), p. 61 Parrott, L, 2002, Social Work and Social Care, London: Routledge Parton, N. (Ed.), 1996, Social Theory, Social Change and Social Work, London: Routledge Pease, B. Fook, J. (Eds.), 1999, Transforming Social Work Practice: Postmodern Critical Perspectives. London: Routledge Retail Therapy: Beauty So Tell Me, Whats the Problem? Laura Davis Investigates the Growing Trend for Counselling, 2004, October 28, Daily Post (Liverpool, England), p. 8 Rowland, N, 1993, Chapter 3 What is Counselling? In Counselling in General Practice, Corney, R. Jenkins, R. (Eds.) (pp. 17-30) London: Routledge Shardlow, S. (Ed.), 1989, The Values of Change in Social Work. London: Tavistock/Routledge Starkey, P, 2000, Families and Social Workers : The Work of Family Service Units, 1940-1985 /. Liverpool, England: Liverpool University Press Thompson, N (2001) Anti-Discriminatory Practice, Third Edition, London: Palgrave Urofsky, R. I., Engels, D. W, 2003, Philosophy, Moral Philosophy, and Counselling Ethics: Not an Abstraction. Counselling and Values, 47(2), 118+

Position Of Women In India

Position Of Women In India Chapter-1 Introduction: Status and Social Position of Women The women are the soul of our community and they are self build and self trained human responsible for the morale development of their children, inspiration for the family and an example for the community to follow. As a wife, woman is his best friend and inspiration. The history conveys that, Each successful man has an inspiring woman responsible for success. According to Swami Vivekananda- That country and that nation that do not respect women have never become great, nor ever be in future. According to Historian Romilla Thapper- Within the Indian sub-continent there have been infinite variations on the status of women diverging according to culture malice, family structure, class, caste, property rights and morals. Tagores said, Womens are the ornaments of society. The society was male dominated and he ruled mainly by ethics and morals. But now a days womens are enjoying the topmost supremacy and these have won over intelligence and mental capacity of the men. Today if it was that the society was Male-Dominated then india wouldnt have produced highlighting examples such as P.T.Usha-The Women Athlete, Lata Mangeshkar-The Nightingale and the Singer, Sonia Gandhi-Political and Klpana Chawla-The Indian Astronaut. Today the proverb given above has proved true. A woman is the pillar of a family, and concussively that of a nation. The statue of liberty which is symbol of peace and liberty is none other than that of a woman. Therefore, respect women and every life. In spite of fifty percent of the population on the world wide, women were not in equal status with men. This differential position causes socialization raises from boys and girls are different roles. As a traditional form, the status and social role of the women in every society, specific Indian society have been women are weaker than men. Women are the teachers of the society and they are not competitors. Woman as the mother is the best friend and teacher for the child, especially girl child (Firestone, Catlett, 1993, the Mother-Daughter Bond). Woman as friend is an inspiring support for any task. Woman as wife is a best friend and supportive partner for the husband. Woman as a family member is a best family manager and care taker of family values and traditions. Women as a community member are an example of love, friendliness, inspiration and the best worker. These are the common roles and responsibilities performed by the women community around the world. Woman is an all-round pla yer in the game where, playground is family. The only difference is that, woman is an all-round player at almost all such play grounds around the world. In family, woman is an excellent manger cum worker. The social stratification of women in-India however leaves them as a second rate citizen. This is no more evident than the violence to which a woman is subjected in her domestic setup. Violence against woman is present is every society cutting boundaries of class, culture, education and age. Even though most societies proscribe violence against woman, the reality is that she is tortured physically, psychologically, sexually and economically, the right to equality, security dignity and self worth are denied to woman. At times the place where a woman seeks love, safety, security and shelter, becomes a place of terror and violence at the hands of somebody close to them whom they trust. If we visualize the multiple view of the, woman from various families working for her children, family and herself; we will find that there several women working for the development of their respective families. In broad sense, they are working for collectively development of the family, community and society in which they live because; community is the united from of varied families. A woman is never appreciated for her indirect contribution in this strong development and in the progress of her children, family or external community. She can be said as a silent and selfless leader. We take woman as a strong pillar on which the progress of the family and community depends. If she is educated enough to utilize and manage the family resources in smart manner and every woman does so, than such community will definitely progress irrespective of the variations in the religion, tradition, culture and financial background that are present in any community around the world. There can be many situations that can prevent woman from performing at her best. It can be lack of peer support, illiteracy, lack of knowledge, lack of resources or lack inspiration to name few. Crime, atrocity and violence against woman is a manifestation of the historically unequal power relations between man and woman, which led to the domination of a womans fuller advancement. Violence in the domestic spare is usually committed by them who are or who have been, is position of trust and intimacy and power-husbands father, brother, uncle sons or other relatives. It does not mean that women are not violent but their actions account for a small percentage of domestic violence. Such as outside homes these type activity boy friend and unknown person. The criminals, atrocious abuser and the abused are tied together because of emotional, physical, biological, familial, residential and financial ties, and are often their intimate partners.  Perpetrators of domestic violence seek power and control over their survivors. The factors which contribute to the continued prevalence of violence are mainly the womens lack of access to legal information, aid or protection and also the lack of laws that effectively prohibit violence against women.  There is also failure to reform existing laws and the efforts made on part of public authorities to promote awareness of and enforce existing laws are also inadequate. The absence of educational and other means to address the causes and consequences of violence is also the reason behind prevalence of violence. The Universal Declaration of Human Rights (UDHR) declares that Motherhood and childhood are entitled for special care whether born in or out of wedlock shall enjoy the same protection.  The Indian constitution enshrines in Art.14, 15, 39(a) (d) and (e) that the state shall ensure a just social order for women based on equality and dignity. In spite of all these, and on the sacred land of Sita, Sabitri and Damayanti it found that women are being seduced, tortured, and enjoyed and betrayed. In spite of Constitutional guarantees and legal protection there is a rise on the trend of committing offenses against women and the domestic violence is one of them. Women have always played a specific and crucial role which has been veiled in society and history. Traditionally, the Indian woman has been the keystone of the family and society in general. She creates life, nurtures it, guards and strengthens it. In her task as mother, she plays a vital role in the development of the nation.   Status and social position of women in India Women in India have been always topics of concern since ancient period. They can as a exact example of perfect home-makers. With their incomparable quality of the calm ness of mind they easily handle even toughest situation as well. The Indian women are fully devoted to their families. They are preached in the names like as Goddess Durga, Goddess Saraswati, Parvati and goddess Kali.  The evolution of the status and social position of women in India  has been a continuous process of ups and downs throughout history. For the purpose of depicting a brief survey of the changing position and role of women in India throughout history, four broad periods are considered: Ancient Period Medieval Period Modern India Period British-India Period. After Independence Period Brief described each period on following as:- A) Ancient Period Many women have comforted themselves with a view of many scholars that women were greatly honored in the ancient India from Vedic times. They enjoyed freedom good status and learning opportunities. In those days women must have had certainly freedom it appears that the Vedic women were probably comparable to modern women. Recently some women historians have attempted different interpretations of the original Brahmanical Texts. On the one hand Scriptures have glorifies womanhood. They have treated women as the equals of men. On the other hand some sacred texts held women not only disrespect but even in a positive hatred. There are contradictions and generalizations, which can be interpreted in either way. Women held very important position in ancient Indian society. It was a position superior to men. There are literary evidences to suggest that woman power destroyed kingdoms and mighty rulers.Elango Adigals Sillapathigaram mentioned that Madurai the capital of Pandyas was burnt when Pandyan ruler Nedunchezhiyan killed a womans husband by mistake. Veda Vyasas Mahabharata tells the story of fall of Kauravas because they humiliated queen Draupadi.Valmikis Ramyana is also about the wiping away of Ravana when he abducted and tried to marry Sita forcibly. The plethora of Goddesses in ancient period was created to instil respect for women. Ardhanareeshwar, which called God is half-man and half-woman, was highly worshipped. Women were allowed to have multiple husbands. For example:- 1. Manu has told that where women are honoured the Gods are leased but where they are not honoured, no sacred rite yields any reward. But it is as clear as day light that the same Manu has formulated the theory of sacred tutelage of women when he said that a woman has to depend on her father in her childhood, on her husband in youth and on her sons during her old age and no woman is fit for freedom. Pita rakshathi Kaumare Bhartha rakshathi yavvane Rakshanthi Putrah Stavire, na Sthree svatantram arhati. 2. Yagnavalkya had told that women are the embodiment of all divine virtues on earth. Soma has bestowed all his purity on them. Gandhrva has given them sweetness of speech and Agni has showered all his brilliance to make them most attractive. She is the goddess (Devata as well as a lurer (pramada). Manu says women are able to lead astray not only the ignorant but also even the learned men and make him a slave of lust and anger. Such lofty ideals about women have been repeated in Ramayana and Mahabharata also. B) Medieval Period Medieval India has not womens age it is supposed to be the dark age for them. Medieval India saw many foreign conquests, which resulted in the decline in womens status. When foreign conquerors like Muslims invaded India they brought with them their own culture. These period women was the sole property of her father, brother or husband and she does not have any will of her own. This type of thinking also crept into the minds of Indian people and they also began to treat their own women like this. One more reason for the decline in womens status and freedom was that original Indians wanted to shield their women folk from the barbarous Muslim invaders. As polygamy was a norm for these invaders they picked up any women they wanted and kept her in their harems. In order to protect them Indian women started using Purdah, (a veil), which covers body. Due to this reason their freedom also became affected. They were not allowed to move freely and this lead to the further deterioration of their status. These problems related with women resulted in changed attitude of people. Now they began to consider a girl as misery and a burden, which has to be shielded from the eyes of intruders and needs extra care. Whereas a boy child will not need such extra c are and instead will be helpful as an earning hand. Thus a nasty circle started in which women was at the receiving end. All this gave rise to some new evils such as Child Marriage, Sati, Jauhar, devdasi, restriction on widow marriage, Purdha system and restriction on girl education. Sati: Sati is known as the ritual of dying at the funeral pyre of the husband. According to some of the Hindu scriptures dying at the funeral pyre women of her husband go straight to heaven so its good to practice this ritual. Initially it was not obligatory for the women but if she practiced such a custom she was highly respected by the society. Sati was considered to be the better option than living as a widow as the plight of widows in Hindu society was even worse. Some of the scriptures like Medhatiti had different view it say that Sati is like committing suicide so one should avoid this. Jauhar: It is also more or less similar to Sati but it is a mass suicide. Jauhar was prevalent in the Rajput societies. In this custom wives immolated themselves while their husbands were still alive. Jauhar are also known to place a high profile on honour. When people of Rajput clan became sure that they were going to die at the hands of their enemy then all the women arrange a large pyre and set themselves afire, while their husband used to fight the last decisive battle known as Shaka, with the enemy. Thus are defending the sanctity of the women and the whole clan. Devadasis: Devadasi system is a religious practice in some parts of southern India, in which women are married to a deity or temple. The ritual was well established by the 10th century A.D. In the later period the illegitimate sexual exploitation of the Devadasis become a norm in some parts of India. Child Marriage: It was a norm in medieval India. Girls were married off at the age of 8-10. They were not allowed access to education and were treat as the material being. The plight of women can be imagined by one of the shloka of Tulsidas where he writes [r1] Dhol, gawar, shudra, pashu, nari, ye sab tadan ke adhikari. Meaning that are animals, illiterates, lower castes and women should be subjected to beating. Thus women were compared with animals and were married off at an early age. The child marriage along with it bring some more problems such as increased birth rate, poor health of women due to repeated child bearing and high mortality rate of women and children. Restriction on Widow Remarriage: The condition of widows in medieval India was very bad. They were not treating as human being and were subjected to a large number of restrictions. They were imaginary to live religious life after their husband died and were not allowed entry in any celebration. Their being there in any good work was considered to be a bad omen. Sometimes heads of widows were also shaved down. They were not allowed to remarry. Any woman remarrying was looked down by the society. This cruelty on widows was one of the main reasons for the large number of women committing Sati. In medieval India living as a Hindu widow was a sort of a curse. Purdah System: Purdah system is the practice among some communities of requiring women to cover their bodies so as to cover their skin and conceal their form. It imposes restrictions on the mobility of women, it is curtails their right to interact freely and a symbolic of the subordination of women. It does not reflect the religious teachings of either Hinduism or Islam, contrary to common belief, although misconceptions are occurred due to the ignorance and prejudices of religious leaders of both are faiths. Girl Education: The girls of medieval India and above all Hindu society be not given formal education. They were given education related to household chores. But a famous Indian philosopher Vatsyayana write that women were supposed to be perfect in sixty four arts which included cooking, spinning, grinding, knowledge of medicine, recitation and many more. C) Modern India Period Modern India witnessed some developments in the status and social position of women. There were many reformers in India who worked for the betterment and upliftment of their other female counterparts. The Begum of Bhopal discarded the purdha and fought in the revolt of 1857. Many reformers measures to eradicate social stigmas from the society. Sir Sayyid Ahamad Khan established the Aligarh Muslim University for the spread of education among the Muslims. Among many the Widow Remarriage Act of 1856 was important. The education system was also elevated. English was introduced in this period. Various female English writers like Sarojiini Naidu, Kamala Das made their presence felt in this period. In the modern times, women in India are given freedom and right such as freedom of expression and equality, as well as right to get education. Women in Contemporary India are doing the same what a male can do. Various prestigious positions are held by Indian women. They are enjoying the ladies first facility in various fields. But still problems like dowry, female infanticide, sex selective abortion, health, domestic violence, crime and atrocities are prevalent in the society. Several acts have been passed to demolish all these problems. But illiteracy and lack of awareness are the obstacles in the path of Indian women to stand against these follies. British India Period Womens Struggle and Reforms Though women of India are not at par among her counterpart in Western world but she is struggling hard to make her mark in mens world. We can count on certain names from the British India where women put the example of extraordinary bravery which even men might not be able to show. Rani Lakshmi Bai of Jhansi was the one such woman. She was the one who put even British rulers to dishonour with her extraordinary feat in battle. She fought for her kingdom, which Dalhousie, British Governor General, had unlawfully annexed. She was in a true sense the leader of uprising of 1857. There are certain men who took the cause of women in India. There have been social reformers like Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar, Swami Vivekanand, Swami Dayananda Saraswati who have helped women gain their previous status in society. Raja Ram Mohan Roy Born on 22nd may 1772 he was the torchbearer of social reforms for the women. He was strictly against the evils prevalent in society in his time. He is the one who has done women a great favour by abolishing Sati lawfully. It was due to his efforts that Lord William Bentinck banned the custom of Sati in 1829. Though this law was not a great deterrent but it changed mindset of people to some extent. Ram Mohan Roy also did great work in the field of women education. He was against child marriage and favoured widow remarriage. He himself married a widow thus setting the example for the whole society. Along with Dwarka Nath Tagore he founded Brahmo Samaj for the reform of Indian society and emancipation of women. Ishwar Chandra Vidyasagar Ishwar Chandra Vidyasagar was popularly well-known as Vidyasager, which means sea of knowledge. Testifying to his name he was truly the sea of knowledge. He was a pillar of social reform movement of Bengal in 19th century. He broadly read ancient Hindu scriptures and came to know that the gender divide which was prevalent in Bengal was not encoded in our ancient texts instead it is the politics to keep women subordinate to men. He strongly supported women education in Bengal and went door to door to persuade people to send their girl child to school. He also did a lot in the field of widow remarriage. He opened many schools for girls. Mahatma Jyotirao Phule Born on April 11, 1827, Pune, Jyotirao Govindrao Phule was a genuine philanthropist. He was the one to open first girl school in India. He is also credited with opening first home for widows of the upper caste and a home for newborn girl children so that they can be saved from female infanticide. Swami Dayanand Saraswati He was the founder of Arya Samaj and gave a cry, back to Vedas. He translated Vedas from Sanskrit to Hindi so that a common man can read it and understand that the Vedic Hindu scriptures gave utmost importance to women. He emphasize for the equal rights for women in every field. He tried to change the mindset of people with his Vedic teachings. Mahatma Gandhi The social reformers of 19th century laid down the stage for the emancipation of women but it was Mohan Das Karam Chand Gandhi under whose influence these reforms reached masses. He was the one who liberated Indian women from the rule of Purdah and other social evils. He brings them from their confinement and asked them to participate in the struggle for independence. According to him women should survive liberated from the slavery of kitchen only then their true potential could be realized. He said that liability of household is important for women but it should not be the only one. In fact she should arrive forward to share the responsibilities of nation. When Gandhi come to the step of Indian struggle for independence then the average life span of Indian women was 27 years and only 2%women were educated this shows what a Herculean task it was to bring the women of India who was not getting her basic rights to fight for the cause of the nation. But it was due to his efforts that so a lot of women like Sarojini Naidu, Vijayalakshmi Pandit, Aruna Asaf Ali, Sucheta Kriplani and Rajkumari Amrit Kaur came forward. He spread the message of equality of the gender to the masses and criticized the desire of Indian people to have male child instead of a female. Gandhiji was strictly beside the child marriage and favoured widow remarriage. He urged the youth to come forward and accept young widows as their life partner. He said that the girls are also capable of everything boys can do but the need of the time is to give them opportunities so that they can prove themselves. It was mostly due to his efforts that when India get independence right t o vote came naturally to Indian women whereas in other developed nations like England and America women got this right very late and that too after lot of protest. Spread of Education The idea of imparting education to women emerged in the British period. Earlier, it was almost universally hailed that since women need not earn their livelihood, there was no need of education for them. After the Bhakti Movement, the Christian Missionaries took interest in the education of the girls. The Hunter Commission too emphasized on the need for female education in 1882. The Calcutta, Bombay and Madras institutions did not permit the admission of girls till 1875. It was only after 1882 that girls were allowed to go for higher education. Since then, there has been a continuous progress in the extend of education among females. Though the number of girls studying at various levels was low, yet there has been a marked increase in the number of female students at every level from 1941 onwards. After Independence Period The status of women in modern India is a sort of a paradox. If on one hand she is at the peak of ladder of success, on the other hand she is mutely suffering the violence afflicted on her by her own family members. As compared with past women in modern times have achieved a lot but in reality they have to still travel a long way. Their path is full of roadblocks. The women have left the secured domain of their home and are now in the battlefield of life, fully armoured with their talent. They had proven themselves. But in India they are yet to get their dues. The sex ratio of India shows that the Indian society is still prejudiced against female. There are 933 females per thousand males in India according to the census of 2001, which is much below the world average of 990 females. There are many problems which women in India have to go through daily. These problems have become the part and parcel of life of Indian women and some of them have accepted them as their fate. The main problems of Indian womens are includes:- Malnutrition, Poor Health, Maternal Mortality, Lack of education, Mistreatment, Overworked, Lack of Power, Marriage, Dowry, Female infanticide/foeticide. Malnutrition Generally in India, women are the one who eat last and least in the whole family. So they eat whatever is left after men folk are satiated. As a result most of the times their food intake does not contain the nutritional value required in maintaining the healthy body. In villages, sometimes women do not get to eat the whole meal due to poverty. The UNICEF report of 1996 clearly states that the women of South Asia are not given proper care, which results in higher level of malnutrition among the women of South Asia than anywhere else in the world. This nutritional deficiency has two major consequences for women first they become anaemic and second they never achieve their full growth, which leads to an unending cycle of undergrowth as malnourished women cannot give birth to a healthy baby. Poor Health The malnutrition results in poor health of women. The women of India are prejudiced from the birth itself. They are not breastfed for long. In the want of a son the women wants to get pregnant as soon as possible which decreases the caring period to the girl child whereas the male members get adequate care and nutrition. Women are not given the right to free movement that means that they cannot go anywhere on their own if they want and they have to take the permission of male member of family or have to take them along. This results in decrease in womens visit to doctor and she could not pay attention to her health as a result. Maternal Mortality The mortality rate in India is among highest in the world. As females are not given proper attention, which results in the malnutrition and then they are married at an early age which leads to pregnancies at younger age when the body is not ready to bear the burden of a child. All this results in complications, which may lead to gynecological problems, which may become serious with time and may ultimately, lead to death. Lack of education In India women education never get its due share of awareness. From the medieval India women are debarred from the educational field. According to medieval awareness women require just household education and this perception of medieval India still persists in villages of India even today. Girls are supposed to fulfil domestic duties and education becomes secondary for them whereas it is considered to be important for boys. Although scenario in urban areas has changed a lot and women are opting for higher education but majority of Indian population residing in villages still live in medieval times. The people of villages consider girls to be curse and they do not want to waste money and time on them as they think that women should be wedded off as soon as possible. The main reason for not sending girls to school is the poor economic condition. Another reason is far off location of schools. In Indian society virginity and purity is given extreme importance during marriage and people are afraid to send their girl child to far off schools were male teacher teach them along with boys. The lack of education is the root reason for many other problems. An uneducated mother cannot look after her children properly and she is not aware of the fatal diseases and their cure, which leads to the poor health of the children. Uneducated people do not know about hygiene this lack of knowledge of hygiene may lead to poor health of the whole family. Mistreatment In India violence against women is a common evil. Not just in remote part but in cities also women bear the brunt. They are subjected to physical and mental violence. They are the one who work most but are not given their due. Women are safe anywhere neither at home nor at workplace. An hour a woman is raped in India and every 93 minutes a woman is burnt to death due to dowry problem. There are a lot of laws such as The Hindu Marriage Act of 1955, The Hindu Succession Act of 1956, The Hindu Widow Remarriage Act of 1856, The Hindu Women Right to Property Act of 1937, The Dowry Prohibition Act of 1961, to protect women and punishment is severe but the conviction rate of crime, atrocities and violence against women is very low in India. Overworked Indian women work more than men of India but their work is hardly recognized as they mainly do unskilled work. Their household chores is never counted as a work, if a woman is working in a field to help her husband it will also be not counted as a work. A study conducted by Mies in 1986 states that in Andhra Pradesh a woman works around 15 hours a day during the agricultural season whereas a male on an average works for around 7-8 hours. Lack of Power In India a large percentage of women do not have power. They cannot take decisions independently not even related to their own life. They have to take permission of male members for each and every issue. They dont have any say in important household matters and not in matter of their own marriage. Marriage The family mainly fixes the marriages in India. The scenario in villages is very bad. The girl is not consulted but is told to marry a guy whom her family has chosen for him. They are taught to abide by the whims and fancies of their husbands. Going against the wishes of husband is considered to be a sin. In marriage husband always has the upper hand. The groom and his parents show as if they are obliging the girl by marrying her and in return they demand hefty dowry. Dowry Its a serious issue. Courts are flooded with cases related to death due to dowry harassment by husband and in laws. In ancient times women were given Stridhan when they departed from the house of their parents. This amount of money was given to her as a gift which she can use on her and her children but her in-laws did not have any right on that amount. This amount was supposed to help the girl in time of need. Slowly this tradition became obligatory and took the form of dowry. Nowadays parents have to give hefty amount in dowry, the in laws of their girl are not concerned whether they can afford it or not. If a girl brings large amount of dowry she is given respect and is treated well in her new home and if she does not bring dowry according to expectations of her in laws then she has to suffer harassment. Due to this evil practice many newlywed women of India have to lose their lives. Female infanticide/foeticide As women were supposed to be and in some areas of India are still considered to be curse by some strata of society their birth was taken as a burden. So in past times they were killed as soon as they were born. In some of the Rajput clans of Rajasthan newly born girl child was dropped in a large bowl of milk and was killed. Today with the help of technology the sex of the unborn baby is determined and if it is a girl child then it is aborted down. In all this procedure women do not have any say they have to do according to the wish of their husbands even if she does not want to abort she have any choice. Divorce The divorce rate in India is not accordingly high compared to western countries but it does not mean that marriages are more successful here. The cause behind low level of divorce rate is that it is look down by the society. It is regard as the sign of breakdown of marriage, especially of women. She is treating as but she has committed some crime by divorcing her husband. In some community like Muslim women did not have the right to divorce their husband they were divorced at just the pronouncement of I divorce you by their husband thrice and they could not do anything except to be the mute spectator. Recently Muslim Law Board has given right of divorce to women. After divorce women is entitled to get her Mehr for herself and her childrens sustenance. In Hindu society women obtain maintenance for themselves and their children after divorce. WOMENS MOVEMENT That is evident fr

strategy :: essays research papers

The Net Comments In The Light Of The Course Concepts Angela Bennett like all of us, lives in the age of information. Every trace of her existence is computerized. Everything about her is encoded somewhere on a complex network of information. It's something Angela never thought about... until the day she was deleted. With the explosion of technological advances in the last few years, "The Net" is a story from today's headlines. It takes place in a world in which anything, from ordering a pizza to retrieving records from half-way across the planet, can be accomplished through the vast and complicated map of phone lines and computers known as the Internet; a world in which, with the right knowledge and the right program, a good cracker can log into remote computers and alter any information they choose: flight plans, medical and criminal records, top secret government information, even someone's identity. Angela Bennett, is an introverted top system analyst at Cathedral Systems. She sits at her keyboard, doing all her work by phone and modem. When she needs to eat, she uses the Internet to order a pizza. As a well-paid freelancer, she spends her days working out of her home finding flaws in and debugging new programs sent to her on disc by her employer, or tracking down viruses hacked into unsuspecting systems. At nights she is "chatting" with other friends from the cyberspace on the 'Net'. She's quite happy with her somewhat lonely routine, until the very life she's made for herself, her whole life, in fact is snatched away from her with the stroke of a single key. This pushes her headlong into the middle of a murderous web of corruption and conspiracy. The only time Angela gets out of the house is when she goes on a vacation to Mexico, and even then, she has her laptop with her. However, right before heading south of the border, Angela comes into possession of a disk containing information vital to the successful criminal activity of a group of cyber-bad guys, the Praetorians. They know she has it, and will stop at nothing to get it back. Angela discovers secret information on the disk she has received only hours before she leaves for vacation. While relaxing on a Mexican beach, Angela meets a dashing fellow hacker with the style and charisma of James Bond. Unfortunately for Angela, he also has a gun, which he plans to use on her.

Things Fall Apart Essay -- essays research papers

The book â€Å"Things Fall Apart† by Chinua Achebe is a fictional look at the social and cultural life of an African tribe of the lower Niger River region. It depicts the every day life of the tribe and its members. It also shows the culture and customs of the tribe.   Ã‚  Ã‚  Ã‚  Ã‚  The book focuses on one of the tribe members, Okonkwo. He is a well respected member of the tribe. Okonkwo is a good example of a respected member of the tribe who also has great renown. He is known as a great wrestler and warrior of the nine villages of the tribe. He is a very powerful and influential member.   Ã‚  Ã‚  Ã‚  Ã‚  Throughout the story, certain unfortunate events occur, preventing Okonkwo’s rise to the top. Those who knew his father knew him to be lazy and unmanly. This is something that Okonkwo would spend his life trying to change.   Ã‚  Ã‚  Ã‚  Ã‚  Okonkwo is depicted in the story to be a very strong and fearless man, ruling his household with a firm hand. He stifles any emotion that would make him seem weak or like a woman. He shows little affection toward his children and his wives.   Ã‚  Ã‚  Ã‚  Ã‚  His greatest disappointment is the fact that his son is not turning out to be the man that Okonkwo wants him to be. He sees his father in his son, Nwoye, rather than himself. This is greatly displeasing to Okonkwo. This might be why Nwoye’s mother is never mentioned by name, since she produced a â€Å"woman† for a son. He does find that Ikeme... Things Fall Apart Essay -- essays research papers The book â€Å"Things Fall Apart† by Chinua Achebe is a fictional look at the social and cultural life of an African tribe of the lower Niger River region. It depicts the every day life of the tribe and its members. It also shows the culture and customs of the tribe.   Ã‚  Ã‚  Ã‚  Ã‚  The book focuses on one of the tribe members, Okonkwo. He is a well respected member of the tribe. Okonkwo is a good example of a respected member of the tribe who also has great renown. He is known as a great wrestler and warrior of the nine villages of the tribe. He is a very powerful and influential member.   Ã‚  Ã‚  Ã‚  Ã‚  Throughout the story, certain unfortunate events occur, preventing Okonkwo’s rise to the top. Those who knew his father knew him to be lazy and unmanly. This is something that Okonkwo would spend his life trying to change.   Ã‚  Ã‚  Ã‚  Ã‚  Okonkwo is depicted in the story to be a very strong and fearless man, ruling his household with a firm hand. He stifles any emotion that would make him seem weak or like a woman. He shows little affection toward his children and his wives.   Ã‚  Ã‚  Ã‚  Ã‚  His greatest disappointment is the fact that his son is not turning out to be the man that Okonkwo wants him to be. He sees his father in his son, Nwoye, rather than himself. This is greatly displeasing to Okonkwo. This might be why Nwoye’s mother is never mentioned by name, since she produced a â€Å"woman† for a son. He does find that Ikeme...

More Work for Mother

It was in the nineteenth century when a new adulation of women came to be developed.   More popularly known as the Victorian Age, it was during this era when the sacredness of the hearth and home has been born.   It is a philosophy that has been endorsed with intricacies and complications from the year 1830 until 1860 (Payne NP). Technology has caused an improvement in our standard of living.   While it claims to make our lives easier, it doesn’t always appear to be a time saving device.   â€Å"The creation of electric appliances has reduced the amount of work children and husbands do around the house.†Ã‚   Wives, on their end consume the same amount of time doing the household chores because the help they use to receive has been included in the elimination that gave way to the advent of technological advances (Cowan 102 – 217). The functionalist interpretation of the recent history of the family has been discussed.  Ã‚  Ã‚   â€Å"Industrialization was a participant in the ‘backward search for femininity' because some of women's roles in the household were being replaced by technology; women were searching for new ways of being a woman within the home.†Ã‚   Some theories would have it that the advent of home appliances has caused wives to leave their homes and find their niche in the outside world.   Technology has been the causal agent to the entrance of women into the workforce outside the portals of their own homes (Ibid, par. 2). Running a family means learning new things every single day.   It’s like learning earth science and geography.   It doesn’t end when you tie the knot.   Instead, it just reminds you that you have just advanced to graduate – level studies.   Just when you think you’ve mastered it, it changes itself a bit and as a result, you have re- learn it.   After all, family life is a lifestyle.   Old habit dies hard indeed that though there has been a transition from the hearth to the microwave, wives remained domesticated just the same.   Times have passed and things have changed but you still find yourself doing the same things with just a little twist or two.   For there will always be days when it feels like you’re struggling through remedial math. Works Cited Cowan, R. More Work for Mother: The Ironies of Household Technology from the Open   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Hearth to the Microwave. New York: Basic Books, 1983. Payne, Jennifer. â€Å"The Nineteenth Century â€Å"Cult of the Lady.† 24 August 2008. Jennifer Payne’s History. Retrieved January 28, 2008 from http://www.geocities.com/Athens/Aegean/7032/cultoflady.html. â€Å"Why Labor Saving Devices Don't Save Labor: The History of Household Technology.† 23   Ã‚  Ã‚  Ã‚   February 2005. Pamela E. Mack History 323. Retrieved January 25, 2008 from   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   http://www.clemson.edu/caah/history/FacultyPages/PamMack/lec323/household.htm.      

Hidden messages of objects of African art Essay

In our modern world works of art play a role which is quite different from the role they used to play in the past. Indeed, in ancient times the craftsmanship of masters who produced utensils necessary for daily needs was already the source of art, because their products were among few vehicles of self-expression. As the result, many of the objects of the ancient art were simultaneously the objects of use, like vessels for liquids, different decorated tools, etc. However, with time and along with the social developments at least since Hellenistic culture art in the Western world was becoming more a means of self-expression of man and of our human striving for beauty. This process, while preserving the attraction to objects of practical utilization endowed with artistic qualities, also led to the separation of decorative art into a means to achieve aesthetic satisfaction. At a certain moment, art began to be integrated into the approaches towards creation of living spaces of human beings, and, importantly, the works of art began to be valued for their own sake. Since the industrial revolution, when technologies enabled mass production of products, the role of art in the Western world underwent further transformation art because capitalism initiated â€Å". . . the bringing of art . . . into subordinate relation . . .†[1] Since those times there appeared a tendency to perceive works of art as a kind of modern icons enclosed in museums for public viewing. Thus, â€Å"the religion of art . . . was born†[2], and art as a consecrated phenomenon has been by now somewhat isolated from our everyday lives. In this regard, one of the most important tasks of museums is to find the most effective ways to immerse people into artistic environment and to teach them not only to contemplate objects with their eyes, but as well to feel them with all their senses, as if reliving experiences of those human beings who created artistic objects. This task becomes especially challenging when it comes to the presentation of artifacts of cultures that significantly differ from our own. To see such challenges we may turn our attention to art of Africa, which contains a lot of exotic elements for modern viewers. One of the most important qualities of art in African cultures is its focus on immediate human experiences. In addition to racial differences among the ethnic groups of Africa that are reflected in their approach towards depiction of human beings, works of African art in most cases also look so strange for modern viewers because they represent world views and unique experiences (already fixed by addition of â€Å"and unique experiences†) of their creators which are really different from ours. Indeed, African art builds upon heritage of several millennia of various cultural traditions embodied in such diverse artistic artifacts as sculptures created for ritual purposes, wooden and golden monuments, ornaments made of silver and gold, unique garments, masks, and other artifacts. On grounds of this diversity, it is very hard to make generalizations about the African culture. However, there are some common elements that can be viewed as main motives and themes of African art. For example, it is a well known fact that African natural environment is very harsh in comparison to other regions of the world. Consequently, for African denizens the answer to the need to maintain population has traditionally been the bearing of numerous children. Therefore, African women are primarily associated with the symbol of life, because the existence and integrity of families and clans depends on one hand upon ability of woman to give birth to children, and on other hand upon her role as supporter of old parents and upon her mission in many African societies of contacting with spirits of the ancestors through prayers and ritual offerings. On ground of this, many themes in African art are in one way or another linked with symbols of fertility of women, of soil as another source of life, and of animals and plants. For example, many African shrines are dedicated to spirits that are believed to provide fertility, and they often contain some sculptures or other art forms that symbolize fertility. In a more direct fashion, in many African cultures there is an abundance of art objects that directly depict pregnant women. In this way we can see that African art has traditionally been influenced by specifics of its environment. However, one of the Western approaches to African art lies in our attempts to find out whether Africans make art for its own sake, and this approach may be somewhat misleading. At this point we may recall our considerations of the development of art in the Western world when until relatively recent times art was not meant to be placed in museums as it is often the case today, but rather was integrated in the life of society, for instance in religious and even political practices. In this connection, African art seems to have retained the ability to keep itself close to everyday concerns of people as far as it aims to reflect upon the most urgent concerns of African people. The objects of African art bristle with expressive emotions of their masters who with the help of objects of art try to investigate their relation with the world, and who through art communicate their striving to survive in a tough environment. Therefore, African art can hardly be separated from the lives of people who created it, and this unity seems to be stronger than in the Western artistic tradition.[3] One of the very exciting exhibitions where we can find beautiful exemplars of African art is the exhibition devoted to Arts of Africa, Oceania, and the Americas in the Metropolitan Museum of Art in New York. Let us with the help of this exhibition explore how modern viewers perceive objects of quite a different culture, and whether this exhibition manages to make the displayed objects of art speak to spectators in their native language. For this task we may pick several objects representative of the African culture as far as they reflect upon the main traditional themes of past and present African art. It must be pointed out from the outset that very often there are no firm dates for many of objects of African art. This is because African artists neither signed nor dated their creations. However, as many pieces of African art are made of wood, which is not a very long-lasting material, especially in African environment, it is thought that most of the wooden pieces of African art can probably be dated as belonging to the end of the nineteenth or the beginning of the twentieth century. Of course, aside from wood many objects are made of stone, clay, bronze, silver, gold, ivory, and terracotta. Such objects are long-lasting and those of them that have been found in known archeological contexts and in properly investigated archaeological locations have more or less fixed dates attributed to them. I propose to choose the following objects for the further research: A seated figure of a male from the thirteenth century, which offers an impressive image of anxiety that speaks directly to viewers` emotions (figure 1 in Appendix). This object originates from Inland Niger Delta region, the site named Jenne-jeno, which is the most ancient known city of sub-Saharan Africa. The Metropolitan Museum of Art acquired this object in 1981 as a bequest from Joseph Pulitzer, Harris Brisbane Dick, and Rogers Funds. (already fixed) A memorial head of a ruler of the Akan ethnic group from Western Africa from the seventeenth century that reflects idealized notions of African people (figure 2 in Appendix). This object`s origin was Hemang city in the Twifo region of Ghana, the land of the Akan ethnic group. It was initially a part of Michael C. Rockefeller Memorial Collection and was given to museum by Nelson A. Rockefeller in 1967. A pendant mask dated of the sixteenth century, which has an interesting history and therefore can enhance our understanding of the role of art in African cultures (figure 3 in Appendix). This object originates from Benin, a culturally important region populated by Edo speaking people that is a part of southern and northern The mask has a rich history of ownership, as it belonged to Brenda Z. Seligman, Prof. C. G. Seligman, and Sir Ralph Moor. In the end, it also became a part of Michael C. Rockefeller Memorial Collection and was gifted to museum by Nelson A. Rockefeller in 1972. (I`m afraid that if more detailed info is needed on provenance, the only way to get it is to visit the museum and find out, because officially Metropolitan Museum states only what we have mentioned above, i.e. that â€Å"it belonged to Brenda Z. Seligman, Prof. C. G. Seligman, and Sir Ralph Moor. In the end, it also became a part of Michael C. Rockefeller Memorial Collection and was gifted to museum by Nelso n A. Rockefeller in 1972†) Of course, there exists a diverse and comprehensive body of research dedicated to such a complex phenomenon as African art. Most of the books dedicated to this topic attempt to integrate African art with social and ethnographic peculiarities of African cultures. I believe that this is a rightful path to follow, because if we try to comprehend the meaning of African objects of art while ignoring their context we risk not grasping their true meaning that was assigned to them by their creators. Among books that provide such an integrated approach to the research of African art we may highlight several. One of them is the work History of Art in Africa by Monica Blackmun Visona and numerous co-authors. This book is not that much a strictly formal research but rather a detailed guide that increases our understanding of artistic forms created in different regions of Africa by different peoples and cultures, especially those of the Sub-Saharan areas. From the academic point of view, by means of a combination of modern research of various forms of African arts and their attempts to apply those findings to different geographic regions and different times of African history authors had made a significant contribution to the literature devoted to the history of art. Another relevant work that deals with African art is the book edited by Tom Phillips Africa: The Art of a Continent. It is one of the most thorough general works on African art that provides detailed overview of art forms and styles, and at the same time gives extensive description of African tribes and their influence on regionalized art forms. In this way, this book is helpful as a reference for those who would like to systemize the knowledge of African art that one already has, and to localize cultural centers of African art. In addition to the mentioned books, the work of Sidney Littlefield Kasfir Contemporary African Art is the worthy piece of reasearch that treats the transformations in African art in the latter half of the 20th century. It is a very helpful direction of research because, among other things, it shows how the traditional forms of African art are reevaluated by contemporary African artists themselves. The high level of scholarship of the author and his masterful ability to tie modernity with history co-operate to paradoxically make this book relevant for those who aim to better understand not only modern African art, but its traditional forms as well, which is the important achievement for this author. Each of the mentioned books contains some outstanding points, but at the same time none of them can pretend to be a fully comprehensive guide to African art, if it is at all possible to make a such a guide. But as all those books cover somewhat different aspects of African art, I believe that our task is to try to combine their findings with our immediate impressions from the contemplation of the objects of African art from the Metropolitan Museum of Art in order to achieve the highest possible level of comprehension of the uniqueness of African cultural heritage. This aim leads me to a more general task which I will try to accomplish, namely to see whether it is possible for a museum as a kind of â€Å"modern cultural church† of our society to present objects of an unfamiliar culture in such a way as to enable viewers to really penetrate beyond the objects` material form and recreate in their minds experiences similar to those of artists who embodied their feelings in artistic creations. This task presupposes some psychological research, of which my own impressions from the exhibition will be the object, and also considerations about the general level of successfulness of the exhibit as measured by visible impressions of its other visitors. The first object of our analysis is a seated figure of a male. Due to the age of this piece of art and the fact that African artists did not inscribe their names on their creations it is impossible to know who exactly was the author of this object. However, we know that this sculpture originates from a location known as Jenne-jeno, which was the most ancient known city of sub-Saharan Africa. This was a center that thrived around the ninth century AD, but declined by the beginning of the fifteenth century leaving numerous artifacts made of forged iron, cast brass, and clay. While performed archaeological digs give only a vague glimpse of the true role of art in that region, the available heritage of the old culture of Jenne-jeno definitely shows that artists of the urban society of that time possessed highly sophisticated artistic skills. For example, this particularly impressive figure, with its legs crossed, its chest almost pressed against a leg, and its head touching its knee, transmits the sensation of anxiety and stress, or, alternatively, of a full immersion in a prayer. This frozen emotional load of the sculpture bespeaks the motives of a creator of this piece of art that apparently were aimed at expressing intense emotional experiences that could arise from such events as ritual commemoration of the death of loved people. The method of direct portrayal of emotions as if written on the face of the figure serves to actually dissolve boundaries of time and make this object universally understood. (well, sometimes we have to defend our position, and in this case it actually could be both that the figure is tense or relaxed in prayer, and it`s not a contradiction. In fact, I checked the website of the Metropolitan and, ironically, there it is also said that this figure â€Å"simultaneously suggests the knotted tension of anxiety and the sublime absorption of deep prayer†) At the same time, sculptures like this one despite their concreteness of representation could simultaneously serve as a symbolic image of ancestors or mythic heroes, in this way existing in realms of both the material and spiritual, and therefore most probably were employed in ritual ceremonies. Indeed, the shaved head of this figure and its state of self-immersion are somewhat symbolized and remind of mourning practices that are still used by many cultures of sub-Saharan Africa.[4] In this way, this object enables us to suppose that such practices were as well common 700 years ago among peoples of the Inland Niger Delta. But, of course, due to the mentioned scarcity of our knowledge of the true role of art in the region of Jenne-jeno we cannot convincingly limit the role of this figure exclusively to mourning practices. In terms of materials used, this object is made of terracotta, a brownish baked earth clay that is a durable and easily workable substance. Usually, found terracotta figures have a lot of detail, because this material was widely used in African art for production of bodily ornaments and jewelry. This sculpture is not an exception as can be seen from its physical appearance and its surface qualities. For example, the technique used for the creation of this object enabled the author to make the parallel lines of knobs and dots on the back of the figure in such a way as to give it a heightened sense of relief. By the way, such knobs and dots were employed in African art quite often, sometimes covering the whole space of human figures. It is thought that this element in art was supposed to stand for signs of some kind of sicknesses that abound in African environment. [5] Combining the mentioned aspects of this object of art, I have to admit that I was greatly impressed by its overall look, and I noticed that the general response of other museum visitors was similar as people were apparently staying near this object for a longer time than on average. I believe the reason for this is the skillful work of the artist who managed to embody in the material shape a lot of emotional load, and therefore reached a powerful effect. But what made me especially excited about this object was the realization of the fact that for the author of this work its message was most probably personally experienced, and therefore this object conforms to one of the most important tasks of art, which lies in the creation of universal space of communication that transcends bounds of time and cultures. The second object of our research is a memorial head of a ruler dated of the seventeenth century, and for which we also do not know the author. This terracotta object is a decorated portrait that depicts a serene man with accurately balanced facial features and striped long neck. This form of African art belongs to what is called in some West-African cultures as â€Å"mma†, an idealized image that depicts the positive qualities that were expected from a ruler. Therefore, one of the main motives for the creation of this object was its involvement in ritual procedures. In fact, it is known that such portraits were crafted posthumously and were left along with similar images of preceding rulers in special sacred cemeteries and shrines called â€Å"mmaso† that had to keep the memory and the history of lineage of noble members of African societies. Additionally, this practice of posthumous pictorial commemoration of rulers also extended to members of his court and his servants, who were supposed to continue their service for their ruler after his death as well. â€Å"Mmaso† cemeteries were the places of regular offerings and prayers aimed at the constant support of the deceased ancestors.[6] On these grounds, it stands to reason that artists who created portraits such as the one we are studying were adding a great deal of symbolism to their creations. Indeed, the general appearance of this object is such that for me it was hard to imagine the person who it was intended to copy, and I suspect that the exact physical resemblance might not have been the main concern of the author of this memorial portrait. This head is also made from terracotta, and is decorated with fragments of quartz. But in contrast to the previous terracotta object that depicts a figure in a very plastic and emotional way, this object looks as if it was consciously processed by the artist without excessive modification of the original terracotta sphere. It seems that the facial features of the man float above the rough material they are inscribed on, and radiate a kind and positive irony, which to my judgement testifies to a very subtle technique used by the artist that is on a par with the best recognized masterpieces of fine arts. At the same time, it seems to me that this object of art retains some mystery, as if the closed eyes of the man say that we cannot see the world that his eyes had seen, and that we might have to become one of his contemporaries to fully perceive the world view of this ancient ruler and the artist who immortalized him. (Hm, it`s really hard to say what the professor meant by putting â€Å"!† along this portion of the text. . . Do you know exactly?) Interestingly, many people in the museum behaved as if feeling in some subconscious way the ultimate futility of efforts to fully comprehend the message of this object, because I noticed that in most cases visitors did not spend much time near this memorial head. But I believe that with this work the artist reached perhaps the most important artistic effect, that of its ability to intrigue truly attentive viewers, and therefore make them wonder about the hidden aspects of the culture that gave birth to this object. The last target of our research is a mask, the object strongly associated with African art. And, indeed, this mask had a special meaning for its creators. It is dated of the sixteenth century, and in contrast to previous anonymous works this artifact can give us some hints as to its artistic origin. In fact, this mask is thought to have been created in the beginning of the sixteenth century for the king of Benin Esigie. The mask depicts the elaborated and thoughtful portrait of the mother of the king, and it was probably used in rites that honored the king`s mother. From this we can guess that this mask was created by some court artist specifically for the ritual purposes, moreover that even today in many African cultures similar pendant masks are always involved in yearly rituals of spiritual purification. To reinforce this assumption we should point out that this mask is primarily made of ivory, the material that in Benin is associated with the white color that symbolizes ritual purity of the god of the sea named Olokun. This god was also viewed as a spiritual guard of kings, so this mask could bear several meanings.[7] In addition to ivory as a primary material, this mask is decorated with metal mosaic, has carved superficial incisions in the skin of its forehead, and holds below the chin beads made of coral. Interestingly, the collar and the diadem of the mask contain images of mudfish and bearded Portuguese. Mudfish live both in the water and on land, and thus it stands for the dual nature of the king who is simultaneously human and divine. On the other hand, Portuguese, who arrived from the sea, were perceived as coming from the spiritual realm. In this way, this mask integrates in it numerous symbols of the African culture. In general, this object of art conveys a somewhat different impression than previous ones. First of all, its high level of detail draws attention and begs for an especially careful inspection from the side of a viewer. On the other hand, despite having many types of decorations this mask nevertheless looks very integral and thematically complete. Moreover, among the objects of our research this mask is the most realistic one in terms of its resemblance to an actual human being. But at the same time it seemed to me that maybe because of its portrait-like look many people fail to notice the depth of its symbolical meaning of which the facial form of the mask is merely a small part. Thus, we can see that African artists already long time ago fully possessed the skill of integration of multilayered symbolical messages in a work of art, which uncovers the richness of their world views. On ground of our observations, we may conclude that museum exhibits can really give visitors a chance to relive experiences of cultures as different from ours as African ones are. However, the expansion of our cultural awareness is a task that perhaps to a larger degree depends on a viewer himself. Indeed, if a viewer just walks by the exhibit, she may get only a very limited impression of African art which may only confirm some formulaic notions that many of us have about it, like that there are a lot of masks, that objects of African art are of a strange look, etc. Even I must admit that without the deeper investigation of the history and hidden messages of the objects of African art that we had researched I would most probably also fail to see the true meaning of the works of African art, because a superficiality of judgement reduces the artistic creations merely to their material form and ignores their spiritual connotation. On a more practical side, I would recommend that in relation to exhibits devoted to exotic forms of art, of which African art is a good example, museums should not merely provide a passive presentation of artistic objects, but rather should take more proactive steps in terms of attraction of visitors` attention towards hidden aspects of art that may defy superficial attitude. For example, this purpose may be achieved through organization of publicly open regular thematic seminars on new historical, ethnographic and iconographic research devoted to African and other exotic forms of art, and through advertised presentations of new objects obtained by museum. All of this would help put what otherwise might be perceived as isolated individual objects of art into a larger cultural context, and therefore might increase public awareness of the specifics and values of art of different regions of the world.    Bibliography: â€Å"Arts of Africa, Oceania, and the Americas†. The Metropolitan Museum of Art, 2006. Bacquart, Jean-Baptiste. The Tribal Arts of Africa. Thames & Hudson, 2002. Brettell, Richard R. Modern Art 1851-1929 : Capitalism and Representation. Oxford University Press, 1999. Drewal, Henry John, Pemberton, John III, Abiodun, Rowland, and Wardwell, Allen, (Ed.). Yoruba: Nine Centuries of African Art and Thought. Harry N Abrams, 1990. Ezra, Kate. Royal Art of Benin: The Perls Collection. Metropolitan Museum of Art, 1992. Hahner-Herzog, Iris, Kecskesi, Maria, and Vajda, Lazlo. African Masks: The Barbier- Mueller Collection. Prestel Publishing, 1998. Kasfir, Sidney Littlefield. Contemporary African Art. Thames & Hudson, 2000. Mills, C. Wright. Power, Politics, and People: The Collected Essays of C. Wright Mills Oxford University Press, 1967. Phillips, Tom, (Ed.). Africa: The Art of a Continent. Prestel Publishing, 1999. Thompson, Robert Farris. African Art in Motion: Icon and Act in the Collection of Katherine Coryton White. University of California Press, 1974. Turner, Victor Witter. Revelation and divination in Ndembu ritual (Symbol, myth, and ritual). Cornell University Press, 1975. Visona, Monica Blackmun, Poynor, Robin, Cole, Herbert M., Harris, Michael D., Abiodun, Rowland, and Blier, Suzanne Preston. History of Art in Africa. Prentice Hall, 2003. Willett, Frank. African Art. Thames & Hudson, 2002. Works Cited: Hahner-Herzog, Iris, Kecskesi, Maria, and Vajda, Lazlo. African Masks: The Barbier- Mueller Collection. Prestel Publishing, 1998. Kasfir, Sidney Littlefield. Contemporary African Art. Thames & Hudson, 2000. Mills, C. Wright. Power, Politics, and People: The Collected Essays of C. Wright Mills. Oxford University Press, 1967. Paz, Octavio. Convergences: Essays on Art and Literature. Harvest/HBJ Book, 1991. Phillips, Tom, (Ed.). Africa: The Art of a Continent. Prestel Publishing, 1999. Visona, Monica Blackmun, Poynor, Robin, Cole, Herbert M., Harris, Michael D., Abiodun, Rowland, and Blier, Suzanne Preston. History of Art in Africa. Prentice Hall, 2003. (As you could see, I already have removed Paz from Bibliography)