My Childhood in Budapest Essay Example | Topics and Well Written Essays - 500 words

My Childhood in Budapest - Essay Example Because my mom and dad were interested in art, they enjoyed going there because of the Museum of Fine Arts and the Palace of Art, both of which were located nearby. It was probably going to these places so many times that sparked my own interest in artistic works. I may not have followed the career path of an artist, but I do enjoy making some sketches whenever I can. Another reason why Heroes’ Square is so special to me is that I first became accustomed to water at the Szà ©chenyi thermal baths. It took a little while to get used to the water, which was warm due to hot springs. The Danube Promenade was another area that I used to frequent quite a lot growing up in Budapest. My parents mostly liked to enjoy a coffee at one of the many cafes located alongside the river, but I preferred to enjoy the view of the water. One memory that I have in particular is me trying to outrun boats while I was on the sidewalk. Occasionally my parents would be so kind as to purchase a tram ticket so that we could all see the stunning views of the river winding through the city. Perhaps the most significant memory of my childhood was visiting the Buda Castle because of the history and tradition associated with this building. Although I was young and could not understand the context, I knew that his castle was an important part of Hungarian culture, and as a young Hungarian, it was my duty to learn about its history. The architecture was extremely detailed; however, the statues of mythical creatures freaked me out somewhat due to their ghastly appearance. The castle looked especially fantastic at night, and there was one occasion on my birthday where I remember witnessing the stunning views of the castle at night. Even though I have rarely been back to Budapest since I left, the city still holds a special place in my heart because I feel that I have connections there that are both physical and emotional.  

How Lack of Education Affects Children in India Research Paper

How Lack of Education Affects Children in India - Research Paper Example Education in India is catered for in most cases by the government through public schools and by private providers under the umbrella of private schools (Chamberlain, 2000). Funding for education, in this case, comes from three distinct sources namely the federal, state and local governments in respective areas. Both Union and state government have control over education in the country with a clear division of roles that are to be performed by each division of the government. Access to basic education is one of the fundamental rights that have been entrenched in the constitution of India where it is clearly stated that every citizen has a right to getting access to quality education in the country. Statistics indicate that for the past two decades, India has made tremendous progress in terms of access to primary education (Chamberlain, 2000). However, there have been areas where access to education has been hindered by several factors that have affected children in one way or the othe r. Despite a lot of developments in areas that of innovation and accessibility, India continues to face several challenges in terms of access to basic education especially to children in remote areas. Research shows that despite continued investment in education, at least 25% of school-age children in India are still illiterate. The government of India has placed a lot of emphasis on primary school education which is popularly referred to as elementary education in India. In an effort to ensure high levels of turnout at elementary levels, the government of India has moved to ensure that child labor in the country has been banned and that no school-age child is left behind.  Ã‚     

Female Circumcision Essay Example for Free

Female Circumcision Essay Societies all over the world view an individual’s transcend from childhood to adulthood as a very important chapter in their life. Many rituals are done as part of the individual’s passage through adulthood. Some are ceremonious, while others involve much pain and suffering. One such painful ritual is female circumcision experienced by females in Africa. For many years, health experts have stressed the various complications that are experienced by females who had undergone the procedure ranging from excessive bleeding to death. Governments have attempted to ban the procedure by passing laws making circumcision illegal. In spite of this, female circumcision is continuous to be rampant among African communities both in Africa and even in African communities outside the country. This paper aims to establish the prevalence of female circumcision in African communities is strongly linked to their cultural beliefs regarding the essence and protection of the femininity of their women and the religious tradition of circumcision as prescribed in Islamic teachings. Look more:Â  foot binding process essay Process of Female Circumcision In order to establish female circumcision as a cultural tradition celebrated by African communities as opposed to the viewpoint of many health experts and human rights activists as an act of mutilation against women, the ritual and process surrounding female circumcision must first be discussed as well as its background in its role of preserving the virginity of the women of African communities. Contrary to the belief that female circumcisions is a tradition rooted among the indigenous African tribes, female circumcisions have been done in Arabia, Egypt and Syria as early as the fifth century BC with evidence provided in Greek documents by ancient historians. Female circumcision was also utilized by the ancient Romans among their female slaves where they would pierce the genitalia of the slaves with pins or fibula. Hence, the name infibulation. This was done by the Romans in order to prevent the female slaves from becoming pregnant by their masters. Female circumcision was also evident in Europe and the United States as a solution for the urge of masturbation and nymphomania (Kouba Muasher, 1985; Walley, 1997; Williams Sobieszczyk, 1997). Currently, female circumcision is being practiced by Muslims, Christians, Falasha Jews and indigenous African religions in Algeria, Botswana, Lesotho, Mozambique, Malawi, Sudan, Somalia, Ethiopia, Egypt, Kenya, Tanzania, Nigeria, Togo, Senegal and Mali as well as in the Southern part of the Arabian peninsula, Malaysia and Indonesia totaling approximately between 80 and 100 million women who have undergone some form of female circumcision with another four to five million children and adolescents undergoing this procedure every year in compliance to both their African cultural tradition of female circumcision as an initiation to womanhood as well as the requirements of their religious belief that circumcision must be done in order to be purified (Kouba Muasher, 1985; Obermeyer, 1999; Walley, 1997). The ritual of female circumcision among the rural African tribes begins with a ceremony where people of all ages would gather within the tribe’s compound and celebrate by drinking and dancing. This is in order for the women who would be circumcised to become tired and eventually numb for the pain that will be a part of the circumcision process. The circumcision rites would be carried out the following day at dawn and held in public without anesthesia with the girl either seated or lying down with her thighs held apart by helpers (Kouba Muasher, 1985; Walley, 1997). Depending on the tribe and preference of the family and woman to be initiated, the severity of female circumcision varies. The least severe form of female circumcision involves pricking the clitoris to cause bleeding. The second form of female circumcision is called the sunna. This procedure removes both the tip and the layer of skin covering the clitoris. The most severe is called the infibulation or Pharaonic type of circumcision. This procedure involves the removal of the entire clitoris, labia minora and most of the labia majora. Whatever is left of the labia majora is then stitched together using thread or thorns leaving only a small opening approximately the size of the head of a match stick to allow both urine and menstrual flow to pass. A powdery substance composed of sugar, gum, herbs, ashes and animal manure will be applied on the area afterwards. While the wound heals, the girls legs are tied together to immobilize her anywhere between fifteen to forty days (Kouba Muasher, 1985; Obermeyer, 1999; Walley, 1997; Williams Sobieszczyk, 1997). In more progressive African communities as well as communities in other countries, the circumcision ritual is less extravagant. There is usually no celebration before the ritual and the procedure is usually performed by medical professionals with the use of anesthesia to perform the infibulation (Kouba Muasher, 1985; Obermeyer, 1999; Walley, 1997; Williams Sobieszczyk, 1997). Health Effects of Female Circumcision Female genital operations is viewed as a major health concern not just because of its geographic distribution but also the number of females involved and the adverse complications resulting from the procedure. A woman who has undergone female circumcision does not only suffer from shock, hemorrhage and injury to the adjacent organs right after the procedure, but becomes susceptible to a number of other infections such as septicemia, tetanus, formation of scars and keloids, urinary infection, cysts and abscesses in the vulva region, pelvic inflammatory disease, infection of the uterus and fallopian tube, painful sexual intercourse, and even death (Kouba Muasher, 1985; Williams Sobieszczyk, 1997). Women who had undergone this procedure, specifically from those who came from rural communities, experience psychological trauma as well as irritability, anxiety, and depression, reduced feelings of femininity, alterations of the personality and the absence of arousal in sexual intercourse (Kouba Muasher, 1985) Childbearing becomes hazardous not just on the part of the mother who has undergone a female circumcision procedure but the baby’s health is placed in danger as well. The formation of scars and keloids after the procedure may contribute to extremely painful labor. The tearing of the scar tissue surrounding the area where the procedure was done may also result to hemorrhage on the part of the mother. There is also a high possibility that the newborn will suffer from brain damage and other malformations since the sutures done on the labia majora of the mother will have to be removed only during the period of the delivery when the baby’s head will be crowning in order for the baby to pass through (Walley, 1997; Williams Sobieszczyk, 1997). Addressing the Issue of Female Circumcision Female circumcision has become an international controversy in reference to human rights and health issues within international conferences. In line with this, various efforts have been done in order to minimize, if not eradicate the proliferation of female circumcision which is now commonly practiced throughout much of Africa and is now being practiced within African expatriate communities in U. S. , Canada and Europe (Walley, 1997; Williams Sobieszczyk, 1997). In 1958, the United Nations Commission on the Status of Women called upon the World Health Organization (WHO) to study the persistence of customs that subject girls to female genital operations rituals as well as to create measures to eradicate it. The strategy being used is similar to that which led to the discontinuation of foot binding in China. This strategy would include education and public health interventions as well as the formation of groups of parents who will pledge that they will not only cease committing their daughters to the female circumcision ritual but to discourage their sons to marry women who have been circumcised (Kouba Muasher, 1985; Obermeyer, 1999; Thomas, 1998; Williams Sobieszczyk, 1997). Slowly, this strategy has been yielding positive results. In Somalia, authorities have begun to make considerable effort through their education system to inform the public about the adverse effects of female circumcision. Due to the increase in education in Africa particularly regarding the adverse effects of the ritual of female circumcisions, more and more young women are beginning to favor less severe types of female circumcision if not oppose the ritual completely (Williams Sobieszczyk, 1997). But in other parts of Africa, the opposite has been happening. Instead of using education to inform the communities of the complications of female circumcision, it has driven communities to continue the procedure with the process carried out no longer by crude and unhygienic measures as they have normally practiced, but utilized the advancement of medicine in carrying out the rituals. Nowadays, more and more hospitals and health clinics in order to prevent the woman initiated from suffering from shock, hemorrhage and injury to the adjacent organs right after the procedure as well as psychological trauma due to the pain since the procedure now utilizes anesthesia and medicine to prevent possible infections (Kouba Muasher, 1985; Williams Sobieszczyk, 1997). Moreover, in spite the government passing legislatures banning the procedures completely, African communities still perform the rituals. For example, the Sudan government passed a law banning female circumcision in 1946. However, about 80% of women within the reproductive age group interviewed between the years 1989 and 1990 in Sudan have still undergone the ritual (Kouba Muasher, 1985; Williams Sobieszczyk, 1997). Another is in Kenya where female circumcision has been considered illegal by the government since 1982. Yet, communities still continue to practice this since they argued that it is part of their custom (Kouba Muasher, 1985; Walley, 1997). In fact, in a study conducted by Williams Sobieszczyk (1997), 90% of all African women both residing in Africa and in African communities in other parts of the world had planned to have their daughters still undergo some form of female circumcision with 50% of them preferring the most severe forms of circumcision. Reasons for the Prevalence of Female Circumcision The African tribes and African communities in other countries who have practiced female circumcision for generations have remained undaunted with the continuance of the ritual of female circumcision in spite of the availability of education and resource materials for them with reference to the adverse effect female circumcision have on the part of the women. What is even more disturbing is that there are some women who request to be circumcised (Walley, 1997). One reason for this is due to the strong ties that female circumcision has in reference to Islam. Islam is the dominant religion in the countries in Senegal, Mali, Somalia, Egypt, Ethiopia, Ghana, Uganda, Kenya and Tanzania which have been noted to practice female circumcision. It is the belief of those who practice Islam is that all forms of circumcision is prescribed by the prophet Mohammed and that circumcision would make the woman more radiant and it is sanctioned by the Islam authorities called the ulama. However, scholars on the Islamic faith have determined that although circumcision is prescribed, the most of the severe forms of the practice of female circumcision is not a requirement according to the Quran or the hadith which are the collection of sayings of the prophet Mohammed. In fact, such forms of circumcision are prohibited (Jhazbhay, 2003; Kouba Muasher, 1985; Obermeyer, 1999; Walley, 1997; Williams Sobieszczyk, 1997). Another reason for the continuance of female circumcision is that African communities have viewed female circumcision as an important initiation to adulthood while serving to construct, enhance and reinforce female purity and virginity in connection with the norms that govern family honor, female sexuality and marriage which must be strictly followed. For a woman to turn back from the circumcision rites would amount to disgracing their families and relatives since they will be branded as cowards thus would be isolated by the community. By undergoing female circumcision, they believe that they develop a personal sense of self-confidence and pride as well as public respect. Such is the case among the Sabaot women who are envied by the women of Bukusu since, unlike them; they do not undergo female circumcision since their belief is that circumcision is only for male (Kouba Muasher, 1985; Thomas, 1998; Walley, 1997; Williams Sobieszczyk, 1997). African men also require their brides to be circumcised. Women who are not circumcised are prohibited from bearing children, particularly among the women in Meru (Thomas, 1998). Some tribes view the clitoris as a dangerous organ which could kill the baby during delivery. Others view it as poisonous that it will kill a man during sexual intercourse (Kouba Muasher, 1985). Moreover, women believe that fertility is enhanced after a woman is circumcised. Thus, female circumcision would increase the dowry that the men would pay in order to marry a circumcised woman further increasing the pride and self-confidence of the woman since she is now entitled to be married and bear children (Kouba Muasher, 1985; Thomas, 1998; Walley, 1997; Williams Sobieszczyk, 1997). The importance of patrilineal kin in African families also influences the decision for the younger females to undergo female circumcision since female circumcision was believed to enhance the masculinity of the males and the femininity of the females through the removal of the external genitalia. It is the common belief, especially among the Hofriyati women female circumcision is seen as a symbolism of emphasizing femininity focusing more on fertility rather than sexuality since many tribes believe that if left alone, the clitoris would grow into a penis (Obermeyer, 1999; Walley, 1997). African communities have also perceived the views of many scholars in reference to the importance of their cultural traditions as harmful, coercive, superfluous and regarded as a myth that must be laid to rest and stated that development is the goal of every country today, with development pertaining to the assimilation of Western technology and living patterns. Although there have been a growing number of African women objecting to the practice of female circumcision, they also objected to the manner how feminists from First World countries are handling the matter. African women believed that women from First World countries do not comprehensively understand their experiences involving the matter. This is because most Euro-American studies about female genital operations view African women as thoroughly oppressed victims of a patriarchal society, ignorant, and not seen as social actors in their own right (Walley, 1997). As such, the practice of female circumcision still persists in many parts of the world because it remains as the center of the roles and how they value their women in society. Its continuance is seen as a social standing and a return to African tradition (Walley, 1997; Williams Sobieszczyk, 1997). Conclusion This paper has shown that there is a strong relationship between female circumcision and how African communities measure the worth of an African woman. Female circumcision is equated to courage, honor, family status, eligibility to marry and have children. Those who choose not to be circumcised are ostracized by society and are considered as a disgrace to their families, compelling them to endure this ritual. African communities have also viewed female circumcision as a fulfillment of the requirements of their Islamic faith even if scholars have stressed otherwise. In order to minimize, if not eradicate female circumcision, efforts in educating African communities both in Africa and in other parts of the country should center on ensuring that they properly understand the requirements of Islam regarding circumcision. By re-educating them of the requirements of Islam along with the adverse effects, the tradition would eventually be eliminated. References Jhazbhay, I. (2003, August 30). Islam in Africa. Retrieved on February 19, 2008, from http://www. nuradeen. com/currentissues/IslamInAfrica. htm. Kouba, L. J. Muasher, J. (March 1985). Female circumcision in Africa: an overview. African studies review, 28(1), 95-110. Obermeyer, C. M. (March 1999). Female genital surgeries: the known, the unknown, and the unknowable. Medical anthropology quarterly new series, 13(1), 79-106. Thomas, L. M. (1998). Imperial concerns and womens affairs: state efforts to regulate clitoridectomy and eradicate abortion in Meru, Kenya, c. 1910-1950. The journal of African history, 39(1), 121-45. Walley, C. J. (August 1997). Searching for voices: feminism, anthropology, and the global debate over female genital operations. Cultural anthropology, 12(3), 405-38. Williams, L. Sobieszczyk, T. (November 1997). Attitudes surrounding the continuation of female circumcision in the Sudan: passing the tradition to the next generation. Journal of marriage and the family, 59(4), 966-81.

Comparison of The Crucible and The Lottery

Comparison of The Crucible and The Lottery In Arthur Millers The Crucible, and Shirley Jacksons the Lottery the main characters, John Proctor, and Ms. Hutchison suffer inhumane treatment due to the societies conformity to the beliefs/traditions and the power of the authority in the two towns. The conformity of the town of Salem is because the government is ruled by the bible. It stated in the beginning that Salem developed theocracy, a combine of state and religious power whose function was to keep community together, and to prevent any kind of disunity that might open it to destruction by material or ideological enemies. (7) The town of Salem believes strictly on the bible, and does not question its power. If an individual in Salem were to question the words/beliefs of the bible it is seen that they are working with the devil. An example of this from The Crucible is the conversation between John Proctor, Elizabeth and Hale. Hale: Proctor, let you open with me now, for I have rumour that troubles me. Its said you hold no belief that there may even be witches in the world. Is that true sir? Proctor: I know not what i have said, i may have said it. I have wondered if there be witches in the world although I cannot believe they come among us now. Hale: Then you do not believe Proctor: I have no knowledge of it; the Bible speaks of witches, and I will not deny them. Hale: And you, woman? Elizabeth: I-I cannot believe it. Hale: You cannot! Proctor: Elizabeth, you bewilder him! Elizabeth: I cannot think the Devil may own a womans soul, Mr. Hale, when she keeps an upright way, as I have. I am a good woman, I know it; and if you believe I may do only good work in the world, and yet be secretly bound to Satan, and then i must tell you sir, I do not believe it. Hale: But, woman, you do believe there are witches in- Elizabeth: If you think that i am one, then I say there are none. Hale: You surely do not fly against the Gospel, the Gospel- Proctor: She believe in the Gospel, every word! Proctor: She do not mean to doubt the Gospel, sir, you cannot think it. This be a Christian house, sir, a Christian house. (69) This shows that everyone needs to believe in what the bible says, no matter what your own belief is. Anything against it will result in consequences. An example is when because of what Elizabeth had said, her and John Proctor were forced to that they had to come to church every Sunday, and that their last child was to be baptized right away. It was also and as importantly, a long overdue opportunity for everyone so inclined to express publicly his guilt and sins, under the cover of accusations against the victims. (7) John Proctor faces serious consequences when he does not agree to sign his name on the paper that confesses and shows everyone in town he saw witches. Danforth: Come then, sign your testimony. Give it to him. Come, man, sign it. Proctor: You have all witnessed it-it is enough. Danforth: You will not sign it? (141) Proctor: You have all witnessed it; what more is needed? Danforth: Do you sport with me? You will sign your name or it is no confession, Mister! Parris: Praise be to the Lord. (142) This ends up having John Proctorwho went against the bible, to suffer and be hanged. In the Lottery, the lottery has been tradition the town has followed for a long time. An indication that it has been happening for a long time, is because it stated that it has been happening even before the oldest man in town was born. Another indication it is tradition is when Mrs.Huticshson on page 254 comes running into town saying she remembered it was the twenty- seventh. The lottery is something the town takes very seriously. An example to show this is when Mrs. Adams says that the village in the north is thinking of giving up lotteries, and that some have already quit it. Old man Warner replies: Old Man Warner snorted. Pack of crazy fools, he said. Listening to the young folks, nothings good enough for them. Theres always been a lottery Nothing but trouble in that. (256) Old man Warners reply shows how much the town believes in the lottery. Even if people are starting to stop doing it, the town has conformed to what everyone else in the town is doing. Mrs. Hutchinson, who was shown to be the most against it, is the one who ends up suffering the most. The main characters of both stories suffer inhumane consequences also because of the authority and power of certain individuals. In the Crucible the town of Salem believes in the reverends of the court. The town does not question the authority of the town. This is shown multiple times in the book during court scenes. If anyone went against the political authority it was seen as a sin. The governments power is clearly stated by Parris. Parris: You people seem not to comprehend that a minister is the Lords man in the parish; a minister is not to be so lightly crossed and contradicted-. (30) The society conforms to the power of the authority. An example is when John Proctor tells Reverend Hale about how he feels about Parris. Proctor: I like it not that Mr.Parris should lay his hand upon my baby. I see no light of God in that man. Ill not conceal it. (65) Hale: I must say it, Mr. Proctor; that is no for you to decide. The mans ordained; therefore the light of God is in him. (66) This shows that even if the attitude and person of authority should be questioned, an individual in Salem should not say anything of it. In the end it shows as if because of him saying that of Parris, he suffers. In the Lottery the individual with the most power and authority is Mr. Summers. Everyone in town listens to Mr. Summers because he conducts the lottery, and because he is very good at it. Mr. Summers shows his power and proves how the town trusts him in his conversation with Mrs. Hutchinson. Daughters draw for their husbands families, Tessie, Mr. Summers said gently. You know that as well as anyone else. (257) He is very calm about his authority which allows the town to further believe in his authority. Even her husband Mr. .Hutchinson does not deny his authority and instead tells her to Shut up. Her outcry against his authority then leads her to face the consequences. In conclusion the conformity of the societies in both texts is because of the traditions/beliefs of society and the authority in power in the towns. This ends up in serious consequences for the main two characters because they questioned the authority and beliefs.

Securing the Crime Scene Essay -- Crime

When the call comes in that a crime has been committed, the police are dispatched to the crime scene. When the police arrive on scene, they need to take control by apprehending any suspects and looking for witnesses/victims. If the scene is not safe, the first responders must secure the area. If anyone is hurt, they should call for medical personnel as soon as possible. The first police officer on scene is usually in charge until a criminal investigator arrives on scene. Depending on the crime committed, the crime scene could be as small as the interior room of a building or as large as the whole neighborhood. The whole crime scene area needs to be secure so that evidence is not tampered with by anyone. The police officer in charge can start a search for more evidence so that it can be secured by the time investigators arrive on scene. There are five different search methods; the point-to-point movement, ever-widening circle, ever-narrowing circle, zone or sector search, and the strip or grid search (Lushbaugh, and Weston, 2011). Each search is used under different circumstances that all depend on how large the crime scene is and if it has occurred indoors, outdoors, inside of a building, etc. Once a criminal investigator arrives, the police should have the area secured so the investigators can do their jobs. Investigators will enter the crime scene and will have some equipment to preserve evidence on hand. Evidence won’t be removed until proper procedures are followed so that it is not jeopardized. They will number each piece of evidence and take pictures of it. For example, if there was a drop of blood on the ground, a number would be put next to it and a picture would be taken. The pictures will be up close, ... ...y quickly and can document accurately. Investigators can go over the crime scene and look for any evidence that may have been missed. Overall, crime scenes that are committed inside of a building are a little easier to deal with than an outside crime scene. References Department of Justice. (n.d.). All about forensic science. Retrieved from http://www.all-about- forensic-science.com/types-of-crime-scene.html Katz, M., Scheck, O., & Bode, N. (2011). Man stabbed to death outside chelsea nightclub where lebron james partied. Dna info, Retrieved from http://www.dnainfo.com/20110926/chelsea-hells-kitchen/man-found-stabbed-death- Chelsea Layton, J. (2005). How crime scene investigation works. Retrieved from http://science.howstuffworks.com/csi2.htm Lushbaugh, C. A., & Weston, P. B. (2011). Criminal investigation basic perspectives. (12 ed.). Pearson.

The Curse of Life in There Are No Children Here :: There are No Children Here Essays

There Are No Children Here – The Curse of Life  Ã‚  Ã‚  Ã‚  Ã‚   To most living in the Henry Horner Homes, life often seems to be more of a curse than a gift. The people of this public housing project only experience the briefest moments of joy before the reality of their lives comes rushing back to them. This book chronicles the lives of two boys, Lafeyette, 10, and Pharoah, 7, from the summer of 1985 to the fall of 1989. Though the boys are young, author Alex Kotlowitz adeptly conveys that these children are not children at all. They have not been allowed to live the carefree lives that most of us living outside of the projects did. Instead, very early on they became aware of their hardships and had to learn to deal with them. In their short lives, they have been to more funerals than weddings and this has simultaneously crushed their spirits and hardened them. The environment in which these boys live is one of violence, drugs and poverty. Their housing is less than optimal, as the bathtub faucet cannot be shut off, the oven and kitchen sink are broken, and the plumbing is often out of order. Gang activity rules these Chicago housing projects. This book gives a keen insight to someone on the outside on how intense the violence there is. Bullets riddle through the night, and frequently into the apartments. Facing each new day with the fear that your life could be taken away in a second, by one of many acts of gang violence, leaves the residents feeling hopelessly insecure. Throughout the book, Lafeyette and Pharoah voice a strong desire to get out of the projects. However, a solution as to how this might be accomplished is never discussed. The family is dependent on welfare, so there is no extra money to be saved for alternative residence. For the time being, Lafeyette and Pharoah make a conscious decision to lay low and keep away form gangs and drugs so they do not become a part of the life that keeps them down. Lafeyette and Pharoah make insightful comments about how people get sucked into gang-life. They, like many other children and adults, are caught in the middle of despising gang activity, but still understanding the reasons people are involved in it. There are not many examples of tangible incentives to stay out, but to join means that you will have power, protection and money.

Lack of Communication Essay

Lack of communication is the number one cause in divorces in the United States, while there are marriages that work out there are many that don’t. For every two marriages there has been one divorce in the 21st century. (Britannica) Often in a relationship we don’t consider the small things and we move to quickly not thinking about the opinion of the people we interact with. In this article by Aziza Shumba she gives very clear, concise details on why communication is important in a relationship. An interesting fact I happened to stumble upon while reading was that a lack of communication can affect all aspects of life, from what you like to wear to what color paint you paint your home. Some couples feel like they communicate but the key is communicating effectively. Communicating effectively means communicating thoroughly, being optimistic, keeping an open mind and having a listening ear to new opinions. This is very important when it comes to using it in the work place, considering many people just go along with what they are told and never speak unless spoken to. In the work place many people have usually one of three issues: they never speak their opinion, the person who is overbearing, or the person who rides both sides of the fence, it doesn’t make a situation easier but it does make it easier when you can talk to someone and they can keep a conversation without criticism, ignorance or pessimistic attitudes. This is also a great way to build a better relationship with the ones you work with by giving you a stronger confidence when speaking and communicating. Although effective communication is very important, planning and time management is very important when communicating with people. I figured out this is very important once I got to college because if you don’t have good time management it will disrupt your whole life schedule and those around you. For example if I decide to wait until the last minute to turn in homework at 11:55 at night, and then my computer cord blows and catches my computer on fire, what would I do? I would have to wait until I could get access to another computer, and by the time I get to another computer the assignment would be late. Planning in a marriage can definitely be a â€Å"killer† when it comes to marriages, the wife may unexpectedly become pregnant or he/she may decide to get a dog/cat without the other partners consent. If communication is not laid down in the beginning these things may come to be a surprise to the other partner which will lead to divorce and strife. In a marriage getting a life plan is important, even if it is not set in stone it is considerably useful in the progression of a stable marriage to have an outline of what the couple wants together. In conclusion, a lack of communication can lead to the building of other skills if it is caught early on, as long as communication is effective and you have a plan for life and use effective time management you should be able to build STRONG communication skills to help you in everyday life.