Lady Macbeth Essay Example for Free

Lady Macbeth Essay The tragic downfall of Shakespeare’s Macbeth can be attributed to his forceful ambition which leads him to commit terrible deeds, selfish greed and weakness that allows him to be easily manipulated. These influencing factors are nourished and encouraged by the three witches and the deceitful Lady Macbeth. Macbeth’s actions of murdering innocent children and women and his damning act of genocide show that he is primarily responsible for his own demise. Macbeths ‘ambition which overleaps itself’ leads him to commit heinous crimes that show his depravity and ultimately leads to his downfall. Macbeth lets his ‘ambition’ rule him and his decisions; his ambition comes before everything else. When he hears that Malcolm will be crowned prince of Cumberland he says ‘that is a step which I must fall down or else o’er leap, for in my way it lies’ this suggests that it is just a stepping stone on the way for him to become king. This ambition leads him to kill king Duncan without any real reason ‘I have no spur to prick the sides of my intent, but only Vaulting ambition’ and this act of genocide results in a downward spiral to his ruin. Macbeth’s selfishness causes him to be demanding with the witch’s supernatural powers and his own authority, when his greed for knowledge leads him to tell the witches to ‘stay you imperfect speakers, tell me more. ’ And demand them to speak to him a second time ‘speak I charge you’. The power that he has ‘played most foully for’ allows him to do what he wants as he thinks of it stating ‘the very firstlings of my heart shall be the very firstlings of my hand’. Once Macbeth realises he will be ‘king hereafter ‘ he wants nothing more than to kill king Duncan revealing in a soliloquy ‘stars hide your fires, do not let light see my dark and seep desires’. Once Macbeth gains power he will cease at nothing to guard it, he cannot stop his greed, and he is so caught up in his own selfishness that he does not even mourn his own wife. When he hears of her death he states ‘she should have died hereafter’. It is this selfishness that leads him to kill and leaves him with nothing to live for, becoming ‘the walking shadow’ that gives him the consequence of his ultimate downfall. Macbeths weakness in character causes him to be easily controlled and egged on by Lady Macbeth. He does not have the strength to resist against Lady Macbeths attacks on his manliness ‘when you said you will kill him then you were a man’ and her ockingly asking ‘art thou afeard? ’ as a result; Lady Macbeth influences Macbeth about the murder as well as scolding him. For instance, after she calls him a coward and compares him with herself in a humiliating manner, Macbeth decides to commit the dreadful murder. This shows his weakness in character, because his mind is conflicted; yet, his decisions, which result in a great tragedy, are his own but are heavily influenced by his scheming wife. At the end of the play, the moral weaknesses of Macbeth are totally revealed along with his mental weaknesses. He is no more the worthy warrior of battle fields. Indeed, he is a paranoid king who copes with guilty hallucinations and tries to secure himself by killing innocent people. For example, in the banquet scene, he sees the ghost of Banquo whose death was ordered by Macbeth and the guests start to suspect his mental health and talk unpleasantly of him. This character flaw of Macbeth makes his manifesting downfall even more tragic. In sum it is Macbeths overriding ambition that rules him and allows him to think of nothing else, selfishness and weak character allows him to be played like a pawn by Lady Macbeth and shows that he is his own enemy with character traits that are taken to the limit and exploited until he became nothing but a shell of his previous self. If Macbeth did not have such domineering traits he would not have met the same fate of eternal damnation that he did.

The Mongolia Life Cycle Sociology Essay

The Mongolia Life Cycle Sociology Essay Mongolias population of 2.8 million is growing annually by 1.5 percent. One-third of Mongolians live in the capital, Ulaanbaatar. Approximately one-fourth live in smaller cities, especially Darhan, Erdenet, and Choybalsan. The rest of the population is spread throughout rural Mongolia. Most of these inhabitants are nomadic herders. With rural conditions increasingly harsh, more people are moving to cities-a trend that threatens the survival of traditional nomadic society. Reform has allowed freedom of religion, and more than one hundred monasteries have reopened. Many young Mongolians are receiving an education through these traditional centers of learning, and people are once again able to practice cherished traditions. Boys are increasingly applying to become monks, and Buddhism is rapidly regaining its popularity. Kazakh Muslims (about 4 percent) are free to practice Islam. Christianity is gaining influence. Urban wedding ceremonies take place in wedding palaces. Afterward, many couples now go to a Buddhist monk to receive a blessing or have their future predicted. A large feast treats as many relatives and friends as the new couples families can afford to feed. In rural areas, common-law marriages are typical. Rural couples receive a ger from the husbands family. Mongolian families traditionally exchange gifts in conjunction with a wedding. The grooms family usually gives livestock, while the brides family offers jewelry and clothing. (Culture Grams) National culture-including societal organization, governance, land management, cultural customs, and material culture-was largely shaped by the nomadic pastoral lifestyle. The legacy of Genghis Khans empire is a rallying point for Mongol nationalist pride today. http://www.everyculture.com/Ma-Ni/Mongolia.html Lamaism, the Tibetan form of Buddhism, entered the Mongolian society in the sixteenth century. It had a strong impact on the Mongolian culture for centuries. Mongols sought the counsel and help of the lama (priest or monk) for every aspect of their life: migration, marriage, childbirth, disease, and death. Since 1949, Lamaist beliefs and practices have decreased drastically. http://www.everyculture.com/wc/Mauritania-to-Nigeria/Mongols.html After the fall of communism, Mongolia witnessed a religious revival and more and more people sought comfort from spiritual activities. Despite being unfamiliar with religious ceremonies and prayers, people flocked to temples for religious services and many families began to send one of their children to join the monkhood. The devout also contribute money to the temples and invite the Lamas to their homes for lavish feasts. (REL) Due to Mongolias small population, women are a vitally important part of the workforce. Men and women have an equal place in the Mongolian economy and this equality carries over into the home. Women still tend to do more than half the housework and play the primary role in supporting the family, but the role of the Mongolian woman is undergoing rapid change. (WIC) People   Ã‚  Ã‚  Mongolia Top of Page Population: 2,832,224 (July 2006 est.) Age structure: 0-14 years: 27.9% (male 402,448/female 387,059) 15-64 years: 68.4% (male 967,546/female 969,389) 65 years and over: 3.7% (male 45,859/female 59,923) (2006 est.) Median age: total: 24.6 years male: 24.3 years female: 25 years (2006 est.) Population growth rate: 1.46% (2006 est.) Birth rate: 21.59 births/1,000 population (2006 est.) Death rate: 6.95 deaths/1,000 population (2006 est.) Net migration rate: 0 migrant(s)/1,000 population (2006 est.) Sex ratio: at birth: 1.05 male(s)/female under 15 years: 1.04 male(s)/female 15-64 years: 1 male(s)/female 65 years and over: 0.77 male(s)/female total population: 1 male(s)/female (2006 est.) Infant mortality rate: total: 52.12 deaths/1,000 live births male: 55.51 deaths/1,000 live births female: 48.57 deaths/1,000 live births (2006 est.) Life expectancy at birth: total population: 64.89 years male: 62.64 years female: 67.25 years (2006 est.) Total fertility rate: 2.25 children born/woman (2006 est.) HIV/AIDS adult prevalence rate: less than 0.1% (2003 est.) HIV/AIDS people living with HIV/AIDS: less than 500 (2003 est) HIV/AIDS deaths: less than 200 (2003 est.) Nationality: noun: Mongolian(s) adjective: Mongolian Ethnic groups: Mongol (mostly Khalkha) 94.9%, Turkic (mostly Kazakh) 5%, other (including Chinese and Russian) 0.1% (2000) Religions: Buddhist Lamaist 50%, none 40%, Shamanist and Christian 6%, Muslim 4% (2004) Languages: Khalkha Mongol 90%, Turkic, Russian (1999) Literacy: definition: age 15 and over can read and write total population: 97.8% male: 98% female: 97.5% (2002) https://www.cia.gov/cia/publications/factbook/geos/mg.html#People Birth http://www.everyculture.com/Ma-Ni/Mongolia.html http://www.everyculture.com/wc/Mauritania-to-Nigeria/Mongols.html http://www.birthdaycelebrations.net/traditions.htm (Birthday Celebration) http://www.unicef.org/infobycountry/ (Birth % of Skilled attendant at Delivery) http://www.who.int/reproductive-health/global_monitoring/data.html (Birth % of Skilled attendant at Delivery) http://map.sscs.org.au/Documents/cultural_dictionary.pdf (Similar to Cultural Grams) Culture Grams which is in our WTP Folder Birth, Dating, Marriage, Family, Recreation, Death/After Life http://www.un.org/esa/population/publications/abortion/profiles.htm (Abortion) How is birth viewed in the culture? Fertility is important in Mongolian society, so childless women usually experience social stigma. (WIC) Are there any customs regarding the way newborns should be swaddled, whether they stay in the house, carried around in public, etc.? Are babies normally birthed in hospitals or at home? Is there a preference for doctors or midwives? Skilled attendant at delivery (%), 1997-2005* 97 http://www.unicef.org/infobycountry/mongolia_statistics.html More than 95 percent of all pregnant Mongolian women receive ante-natal care. As of 2004, the maternal mortality rate was 98 deaths per 100,000 live births. Estimated infant mortality rates for 2006 are 52 per 1,000. (WIC) Are there any formalities/celebrations in the culture regarding newborns? Among Buddhists there are many naming ceremonies.   In some traditions, children are named between the ages of three and eight.   After children are born, their parents have their Kikas drawn up.   The Kika is a very specific horoscope which many Buddhists believe determines all aspects of a persons life including marriage and death.   At the naming ceremony, a rimpoche, or Buddhist holy person, looks carefully at the childs Kika and selects a name which reflects the traits and predictions described in the Kika.   After cutting a strand of the childs hair, the rimpoche announces the childs name. http://72.14.205.104/search?q=cache:ybpfeaiYiCUJ:rainbowwarrior.coa.edu/laura/ceremony/religiuosceremony.htm+Buddhist+naming+ceremonieshl=engl=inct=clnkcd=1 How are birthdays celebrated in the culture? Are they important events? How does the culture view abortion? Abortions are legal in Mongolia and available on request. (WIC) ABORTION POLICY Grounds on which abortion is permitted: To save the life of the woman Yes To preserve physical health Yes To preserve mental health Yes Rape or incest Yes Foetal impairment Yes Economic or social reasons Yes Available on request Yes Additional requirements: An abortion can be performed during the first three months of pregnancy and later if the pregnant woman suffers from an illness seriously threatening her health. Approval of the family or of the spouse is required. REPRODUCTIVE HEALTH CONTEXT Government view on fertility level: No official position Government intervention concerning fertility level: No intervention Government policy on contraceptive use: Direct support provided Percentage of currently married women using modern contraception (15-49*,1994): 25 Total fertility rate (1995-2000): 2.6 Age-specific fertility rate (per 1,000 women aged 15-19, 1995-2000): 47 Government has expressed particular concern about: Morbidity and mortality resulting from induced abortion No Complications of childbearing and childbirth Yes Maternal mortality ratio (per 100,000 live births, 1990): National 65 Eastern Asia 95 Female life expectancy at birth (1995-2000): 67.3 For all women of ages specified. BACKGROUND Under the Mongolian Criminal Code of 6 July 1960, abortion was generally illegal. If it was performed by a physician, it was punishable by up to two years imprisonment. If it was performed by a person lacking the highest medical qualifications, or if performed under unsanitary conditions, the punishment was increased to up to five years imprisonment. Nonetheless, under general criminal law principles of necessity, an abortion could be performed to save the life of the pregnant woman. In 1986, the abortion provisions of the Code were amended. Although abortion is in general still considered a serious offence, the Code authorized medical authorities to establish the conditions for the performance of legal abortions. Three years later in 1989, the health law was amended to reflect this change. Paragraph 56 of the Code was modified to provide that becoming a mother was a matter of a womans own decision. During the first three months of pregnancy she could obtain an abortion on request and, later in pregnancy, when necessary due to illness. Abortions were to be performed by physicians under hospital conditions, and the Ministry of Health was to approve a list of illnesses justifying the performance of an abortion on medical grounds. The health law was revised in 1998 but its provisions on abortion remained the same. The 1996 National Population Policy of Mongolia adopted by Parliament stated that abortion should not be promoted as a means of family planning. The Government considers the abortion rate to be too high. The Government also reiterated in 1999 that abortion is generally permitted if a pregnant woman requests it and that abortion is publicly subsidized. Prior to these amendments to the law enacted in the late 1980s, legal provisions governing abortion in Mongolia echoed the pronatalist population policy of the Government. In responding to the Eighth United Nations Inquiry among Governments on Population and Development, the Government indicated no position on the fertility level and no policy to modify it. The Government remains seriously concerned over the high levels of infant, child and maternal mortality. The Government has attributed the relatively high abortion rate, 25.9 abortions per 1,000 women aged 15-44, to shortages of modern contraceptives, as well as to a lack of knowledge concerning contraceptive use. Many women choose to have abortions carried out illegally by private physicians because of cheaper costs. Induced abortion accounts for a large percentage of maternal mortality in Mongolia, causing at least 850 maternal deaths each year. The Government seeks to increase the contraceptive prevalence rate to more than 50 per cent by 2001. The National Reproductive Health Programme was adopted in 1997. The Government reports that, since the International Conference on Population and Development, held in Cairo in 1984, successful steps have been undertaken to ensure access of women to reproductive health-care services. Each provincial centre and some district cities have established reproductive health cabinets attached to the local public health centres. These cabinets provide services such as counselling, and pregnancy monitoring and evaluation. A National Adolescent Health Programme was adopted in 1997. http://www.un.org/esa/population/publications/abortion/profiles.htm Childhood http://www.everyculture.com/Ma-Ni/Mongolia.html http://www.everyculture.com/wc/Mauritania-to-Nigeria/Mongols.html http://www.right-to-education.org/content/age/armenia.html http://www.cohre.org/get_attachment.php?attachment_id=3069 (Sub-Saharan Africa Rights of Women http://map.sscs.org.au/Documents/cultural_dictionary.pdf (Similar to Cultural Grams) Culture Grams which is in our WTP Folder Birth, Dating, Marriage, Family, Recreation, Death/After Life What is a normal childhood in the culture? Are children raised by their parents or grandparents? What role do grandparents and extended family members play in the raising of a child? Attitudes about child rearing are generally quite relaxed and all family members participate in the supervision and moral education of children. http://www.everyculture.com/Ma-Ni/Mongolia.html What are normal childhood activities in the culture? Are children revered or just another piece of the population? Are male children valued more? At what age do children begin school? Offices are generally open weekdays from 9 a.m. to 1 p.m. and 2 to 6 p.m. Shops are open from 8 a.m. to 8 p.m. Grocery stores have the same hours as shops but often are open on Sunday. A large open market featuring consumer goods, rural crafts, and assorted items operates several days a week on the outskirts of Ulaanbaatar. (Culture Grams) Are children expected to contribute to household income? How is child labor viewed in the society? Coming of Age http://www.everyculture.com/Ma-Ni/Mongolia.html http://www.everyculture.com/wc/Mauritania-to-Nigeria/Mongols.html http://map.sscs.org.au/Documents/cultural_dictionary.pdf (Similar to Cultural Grams) Culture Grams which is in our WTP Folder Birth, Dating, Marriage, Family, Recreation, Death/After Life What marks a childs coming of age in this culture? At what age do children normally come of age? Are there certain rites or celebrations that mark coming of age? What is expected of youth in this phase of life? Are there certain difficulties experienced by this age group? At what age are children expected to work contribute to the maintenance of the family? Dating Courtship http://www.everyculture.com/Ma-Ni/Mongolia.html http://www.everyculture.com/wc/Mauritania-to-Nigeria/Mongols.html http://kinseyinstitute.org/ccies/ (Sexuality ) http://www2.hu-berlin.de/sexology/IES/ (Sexuality) http://map.sscs.org.au/Documents/cultural_dictionary.pdf (Similar to Cultural Grams) Culture Grams which is in our WTP Folder Birth, Dating, Marriage, Family, Recreation, Death/After Life What are the general attitudes about dating in the culture? Dating is fairly common. (WIC) Dating between schoolmates and coworkers commonly leads to marriage. (Culture Grams) Is there are distinction between courtship and dating in the culture? At what age do people generally start dating? How do men and women meet each other? Mongolian women usually meet men at schools, in the workplace, and at social gatherings. (WIC) If dating is not customary, describe how people get together for marriage? Is it arranged? If marriages are arranged, talk about how. What are the rituals around it (classified ads, matchmakers, astrology, etc.). If marriages are arranged, what are the factors in finding a suitable mate? Are chaperones customary? If so, who serves as the chaperone? Are there popular venues for dating? Does a man or woman pay for dating expenses? Describe a typical dating experience. How long do people generally date before they get married? Generally speaking in the culture, what are considered desirable attributes in a man? Generally speaking in the culture, what are considered desirable attributes in a woman? Does religion play a role in dating? What are taboos of dating in the culture? Is sex in dating common or taboo? What is the view of pre-marital sex? If premarital sex is common, is birth control promoted, practiced, or taboo? Is cross-cultural dating or cross-religious dating allowed or encouraged? Do people date outside their social, economic, education, religious, and ethnic categories? How important are parents/family approval for dating? How does a proposal for marriage occur? Arranged marriages are traditional in Mongolia, but for the last century, young Mongolians have become increasingly free to choose their own partners with minimal parental involvement. They normally marry within their own tribes. (WIC) Marriage http://www.everyculture.com/Ma-Ni/Mongolia.html http://www.everyculture.com/wc/Mauritania-to-Nigeria/Mongols.html http://www.worldweddingtraditions.com/locations/asian_traditions.html (Wedding Celebration) http://www.myhappylove.com/lyrics/wedding-traditions.html (Wedding Celebration) http://www.right-to-education.org/content/age/armenia.html (Minimum Schooling / Marriage / Employment Age ) http://www.coe.int/t/e/social_cohesion/population/demographic_year_book/2003_edition/04%20country%20data/ ( Population/Marriage/ Divorce/ Fertility) http://www.cohre.org/get_attachment.php?attachment_id=3069 (Sub-Saharan Africa Rights of Women http://kinseyinstitute.org/ccies/ (Sexuality) http://www2.hu-berlin.de/sexology/IES/ (Sexuality) http://map.sscs.org.au/Documents/cultural_dictionary.pdf (Similar to Cultural Grams) Culture Grams which is in our WTP Folder Birth, Dating, Marriage, Family, Recreation, Death/After Life http://www.un.org/womenwatch/daw/cedaw/reports.htm (For the status of women rights) http://www.international-divorce.com/ (Divorce Custody) http://www.aupairinamerica.com/hostfamilies/culturequest_index.htm Is marriage considered a sacred/spiritual act or simply a legal act in the culture? At what age do people normally get married? The legal marriage age for Mongolian women is 18, but most women marry in their early to mid twenties. (WIC) Mongolians usually marry between the ages of 18 and 25. (Culture Grams) Does hierarchy in the family play a role in who is able to get married or who gets married first? How are marriages celebrated? What are the rituals associated with the marriage ceremony? A custom of denying entrance on marrying has been common among the nomadic and seminomadic Mongols. The bridegroom, accompanied by relatives, rides to the brides yurt (house). He finds the door slammed in his face. After repeated requests, the door is finally opened. He presents a hada (ceremonial silk scarf) to his parents-in-law on entering and is given a banquet with a whole lamb. After the meal, the bride sits with her back to the others. The bridegroom kneels behind her and asks what her nickname was in childhood. He drinks at her house all night long. The following day, the bride leaves the yurt first. She circles the yurt on horseback three times, then speeds along to the bride-grooms house. The bridegroom and his relatives ride after her. The door is also slammed in her face and is only opened after repeated requests. http://www.everyculture.com/wc/Mauritania-to-Nigeria/Mongols.html Urban wedding ceremonies take place in wedding palaces. Afterward, many couples now go to a Buddhist monk to receive a blessing or have their future predicted. A large feast treats as many relatives and friends as the new couples families can afford to feed. In rural areas, common-law marriages are typical. Rural couples receive a ger from the husbands family. Mongolian families traditionally exchange gifts in conjunction with a wedding. The grooms family usually gives livestock, while the brides family offers jewelry and clothing. (Culture Grams) The wedding day is begun at a local temple where the couple separately asks for the blessings of Buddha. Both bride and groom are then dressed in outfits traditional to their region. At the mutually auspicious astrologically designated wedding time, the bride and groom are individually taken to the shrine room of their local temple or a hall hired for the occasion. Here, the couple sees each other for the first time on that day. Spiritual Buddhist wedding traditions dont necessarily require the presence of monks or the use of a temples shrine room. For these traditions, the wedding location would be equipped with a shrine to Buddha featuring candles, flowers, incense and a statue or image of Buddha. The ceremony begins as the entire assembly recites the Vandana, Tisarana and Pancasila readings. The couple then lights the candles and incense sticks surrounding Buddhas image and offers him the flowers within the shrine. Because of the secularity of Buddhist weddings, there is no assigned set of marriage vows. However, the bride and groom will recite their expected undertakings using the Sigilovdda Sutta as a guide. The Sigiloydda Sutta says: In five ways should a wife, as Western quarter, be ministered to by her husband: by respect, by courtesy, by faithfulness, by handing over authority to her, by providing her with ornaments. In these five ways does the wife minister to by her husband as the Western quarter, love him: her duties are well-performed by hospitality to kin of both, by faithfulness, by watching over the goods he brings and by skill and industry in discharging all business. After these vows are spoken, the bride and groom can exchange rings. If monks are present, the marriage vows will be both preceded and proceeded by their chanting. After the Wedding Once officially married, the couple receives their guests with the huge feast and decorations prepared in the previous days to the wedding. http://www.urbandharma.org/udnl2/nl021004.html Finally, the assembly or perhaps the parents only, should recite the Mangala Sutta and Jayamangala Gatha as a blessing. http://www.buddhanet.net/funeral.htm What are the cultural expectations of marriage? Do men and women have equal say in their marriages? What are the typical roles of the man and woman in marriage? How much do parents or in-laws have to say about their offsprings marriage? What degree of involvement do they generally have? Where do couples normally residein their own place, with parents, etc.? The sons, after marrying, move out of their parents home. However, they live nearby and may travel with their parents in search of new pastures. In seminomadic districts, families often include parents, sons, and daughters-in-law. http://www.everyculture.com/wc/Mauritania-to-Nigeria/Mongols.html Are affairs common? Are they culturally accepted? Are men or women allowed to have multiple spouses? Mongolian traditional society allowed polygamy as long as the husband could provide for each wife. However, polygamy was legally banned some time ago and is no longer practiced. (WIC) Do laws equally protect the rights of individuals in a marriage? How are anniversaries celebrated in the culture? Is divorce legal or acceptable in the culture? Under what circumstances is it acceptable to divorce? What is the process in the event of a divorce? Mongolian women could initiate divorce and remarry afterwards. In such cases the new husbands usually accepted a divorced woman along with her children, as acquiring a ready-made family was believed to indicate an existing spiritual connection. (WIC) Do women retain any rights? What happens to children of a divorce? A Mongolian woman can initiate divorce. In most divorce cases, the mothers get custody of minor children. (WIC) Is remarriage for widows condoned in the society? Family Parenting http://www.everyculture.com/Ma-Ni/Mongolia.html http://www.everyculture.com/wc/Mauritania-to-Nigeria/Mongols.html http://www.cohre.org/get_attachment.php?attachment_id=3069 (Sub-Saharan Africa Rights of Women http://map.sscs.org.au/Documents/cultural_dictionary.pdf (Similar to Cultural Grams) Culture Grams which is in our WTP Folder Birth, Dating, Marriage, Family, Recreation, Death/After Life http://www.unece.org/stats/trend/ (Population/ Families households/ Employment/ Housing) http://www.kwintessential.co.uk/resources/country-profiles.html (Family) http://www.un.org/womenwatch/daw/cedaw/reports.htm (For the status of women rights) http://www.international-divorce.com/ (Divorce Custody) What does the family unit in a home look like? (i.e. 2 parents, children? Parents, children, all relatives?, etc.) Is there an imposed or cultural idea about how many children are the right amount for a family? What is the typical family size? Nomadic extended families often live in a camp of several gers. Husbands take care of herding and slaughtering, while wives handle milking and food preparation. Older children care for younger siblings. Urban families live either in high-rise apartments or in a ger, with its surrounding fence and storage shed. A ger in or near a city will have electricity but not heat or water. Due to a housing shortage, three generations must often share a small apartment; parents sleep in the living room and children and grandparents in the bedrooms. Urban families have one or two children. Both parents generally work outside the home. Networks of family reciprocity are an important means of support. For example, rural relatives may supply their city relatives with meat and dairy products, and the urban dwellers may reciprocate by taking one or more of the rural familys children to live with them in the city so they may receive a better education. (Culture Grams) Traditionally, families were the main unit of production in this herding society. The kinship system was patrilineal and sons generally established households in a common camp with their fathers. Several generations of families customarily live together in a nomadic camp known as a khot ail (group of tents) and share herding tasks. This camp, generally consisting of two to seven households, serves as a way of pooling labor for herding and has numerous social and ritual functions. http://www.everyculture.com/Ma-Ni/Mongolia.html A Mongolian family generally consists of a husband, a wife, and their young children. http://www.everyculture.com/wc/Mauritania-to-Nigeria/Mongols.html How central are children to the family? What are the general reasons for having children? Children have always been treasured in Mongolian culture, and large families were historically the norm. Large families were considered desirable because many children ensured extra help and security in old age. Although family size is changing today, the country is still so sparsely populated that some people still believe it is advantageous to have as many Mongolians as possible. http://www.everyculture.com/Ma-Ni/Mongolia.html How important is birth or gender order? Is there a family hierarchy or cultural custom in terms of childbearing (i.e. the youngest child of a family may not have children until the eldest has had them, etc.) What is the expectation or role of each parent after the birth of the child? Who is the head of the household? Mongolian women traditionally held a higher social status than women in many Asian cultures. Still, a womans primary role was as a homemaker. (WIC) The father is head of the family, but the mother is responsible for household affairs. (Culture Grams) Who makes the chief decisions for the family? The Mongols are monogamous. The family is dominated by the man, but herders usually consult their wives about major decisions. http://www.everyculture.com/wc/Mauritania-to-Nigeria/Mongols.html Traditionally, Mongolia has always been a patriarchal society. Mongolian proverbs such as If a husband does not beat his wife once a month, he is not a man Today, Mongolian men often maintain the appearance that they are the family decision-makers, even if their wives actually make the decisions. However, the number of single-parent families headed by women is growing in Mongolia. (WIC) Who earns the income? Who customarily manages the household? (Mother, Father, Grandparent?) Describe typical family life? (daily routines) What are the roles of the children (up to 10 yrs.)? What are the roles of adolescents (11 and up)? What are typical/favorite family activities? Urban wedding ceremonies take place in wedding palaces. Afterward, many couples now go to a Buddhist monk to receive a blessing or have their future predicted. A large feast treats as many relatives and friends as the new couples families can afford to feed. In rural areas, common-law marriages are typical. Rural couples receive a ger from the husbands family. Mongolian families traditionally exchange gifts in conjunction with a wedding. The grooms family usually gives livestock, while the brides family offers jewelry and clothing. (Culture Grams) Is meal sharing with the family typical/mandatory? Dinner is considered the main meal of the day. The whole family generally eats dinner together. (Culture Grams) Is divorce common? Today, divorce is relatively rare in Mongolia. In most divorces, mothers receive the custody of children and are entitled to child support and alimony. (WIC) With whom to the children go if there is a divorce? What cultural expectations are there in terms of duty to parents?. What or how much do children owe their parents in adulthood? Does hierarchy/economics/education/or other play a role in terms of which child has more responsibilities or duty requirements? (i.e. in Japan/Korea, etc.) Most Mongolians live in nuclear families, tho

Study On The Life Of Hijras In India Sociology Essay

Study On The Life Of Hijras In India Sociology Essay This dissertation explores the lives of eunuchs, the third gender, in contemporary India. It aims to bring out the several misconceptions harboured about this community and suggest measures to improve their living conditions. One day our descendants will think it incredible that we paid so much attention to things like the amount of melanin in our skin or the shape of our eyes or our gender instead of the unique identities of each of us as complex human beings. Anonymous Over the years, the hijra or eunuch community has occupied an extremely marginalized position in Indian society. By and large, their presence has provoked mixed feelings of fear, awe and contempt from the general public. Over the last two decades, the community has captured the western scholarly imagination as an idyllic case in the transnational system of alternative gender sexuality. When it comes to these type of analyses, as Rosalind Morris states, the hijra becomes either, an interstitial gender occupying a liminal pace between male and female or a drag queen who is a hero(ine) in a global sexual resistance Yet there exists a very different reality from that suggested by these theorists a reality based on rejection by family, cultural and societal isolation as well as neglect. Their identification as a uniquely positioned third sex becomes a lot more complicated when the hijra lifestyle is discussed with respect to this contemporary reality, instead of historical or mythical representation. The community has been subjected to vicious abuse or a lack of empathy, on a mental or physical level from different sections of society at various levels. These sections include the lay person, law enforcers and worse, their own biological parents and relatives. Lying at stake is the fundamental human right to be different, the right to recognition and choice of different pathways of sexuality, in other words a right to sexual orientation, a right to immunity from the oppressive and repressive derogatory labelling of despised sexuality. Expressed in the form of narratives that were penned down after listening to a number of Hijras, this piece of work, at a very primary level, captures the lives of a few of the people from the community that we all choose to shun, despise or simply not bother about. It brings out and analyzes the many stereotypes and superstitions associated with this community. The testimonials of the Hijras and Kothis with whom I interacted bring alive the unimaginable and gruesome violence they are subjected to, especially, at the hands of the police. This dissertation also aims to bring out and deride the atrocities the hijras are subjected to, the injustice that has been meted out to them in various spheres of life and suggest developmental measures in this regard. Above all, this piece of work is dedicated towards creating a little more sensitivity and empathy for this community, that so far does not enjoy most of the basic human rights that we, the normal people, take for granted. THE HIJRAS: WHO WE ARE The hijras are generally considered to constitute a third gender, neither male nor female. Even in their own narratives, the hijras view themselves not simply as neither man nor woman, as the title of Nandas(1990) ethnography on the hijras suggests, but also as deficient in terms of masculinity and not completely feminine. Instead of taking a place outside the female-male binary, the Hijras have created a life somewhere in between, one that is restricted by deep-rooted cultural constructions of femininity and masculinity. Largely, the community expresses a feminine gender identity, coming closest experientially to what would be referred to in the West as a transsexual, that is, a female trapped in a male body. It is a socio-religious construct marked by extreme gender nonconformity in the sense that there is no correlation between their anatomical sex and gender identity. In India, there is a widespread belief that hijras often pick up or kidnap infants and castrate them in order to increase the population of the community, but there are no statistics or factual evidences to support the same. Most hijras in India live in groups that are organised into seven houses, known as gharanas, Mumbai, Pune and Hyderabad being the more populous centres. Each house is headed by a nayak. This persons job is to appoint spiritual leaders or gurus who train their chelas ( wards who are lower in rank) in badhai- the well known singing, dancing and blessing ritual. The gurus responsibility is furthered to act as a protector of his chelas, both from within as well as outside the community. Any quarrels amongst hijras are decided within the community by the nayak and senior gurus acting as law makers, the punishment ranging from imposing fines and expulsion from the community, if the offences were of a higher degree. According to popular religious practice, they are believed to be endowed with special powers to confer fertility on newlyweds or new born children. According to tradition, they are expected to sing and dance at weddings as well as childbirth functions, and in lieu of their services they are rewarded with money, clothes, jewellery etc. Singing and dancing has a respectable status in the Hijra community; it gives them a sense of power as it reaffirms the fact that the people who asked them to sing and dance during the childbirth or any other functions, believe in their powers. The custom of hijras being called for dancing in weddings and childbirth is more prominent in the north, and therefore, sadly, the number of Hijras in the south who take to prostitution to earn money are much more than those in the northern parts of the country. One of the more common Hijra complaints in the form of public appeals to the government is the non availability of decent jobs for them, hence they do not have any choice but to take to prostitution to earn their livelihood. The Kothis Kothis like hijras are transgender persons who identify themselves with the feminine gender. The kep difference lies in the fact that hijras usually settle into a fixed gender role after the castration process, whereas kothis display an ambiguous dual gender identity that swings between the masculine role of the husband demanded in the marriage relationship and the feminine role in the same-sex relationship outside. In simpler words, a kothi can be described as a male homosexual who takes a feminine role in sex with other men. They, largely and essentially belong to a non-English speaking lower middle-class background and feel marginalized in all contexts, whether in terms of economic status, language, education, or sexuality. Due to the pressure extended by family as well as society to conform to normal norms like marriage and reproducing, many kothis marry and raise families , but continue to have same-sex relationships outside, often under hidden and covert circumstances. Economic problems within families as well as non acceptance of this abnormal member within the family drives many other kothis to sex work. Sadly, even when they do make an effort to seek employment in more decent professions, both hijras and kothis are very often subject to sexual harassment at the workplace which makes it impossible for them to continue working there. There exists a visible, symbiotic relationship between hijras and kothis that is strengthened in the face of oppression, due to the lack of support systems for kothis in cities and towns. This has led kothis to depend upon hijra subcultures for both assistance and support emotional as well as otherwise. Hence due to the existence of such a relationship, there is a constant, perpetual exchange of languages, behaviour, mythologies between the hijra and the other homosexual subcultures. The early years, the young transgender confused; and the attitude of parents: Typically, when they are young and born into so called normal families, initially the parents humour the boy child if he behaves like a girl. But as he grows up, once he turns eleven or twelve, the parents start getting irritated at the childs behaviour. By the time he is in his teens, the father typically starts abusing and beating the child. Such an attitude displayed by the parent is more pronounced in villages and small towns since here awareness is less. The transgender child himself does not realize the reasons behind his behaviour; he cannot understand why he feels like a female inside, and gets more frustrated with the constant chastising by the parents. Soon he runs away, usually with the aid of a sympathetic elder in the village, who directs him to a hijra community in some other village. The hijra community and the first signs of awareness by the individual about his own biology: When he reaches there, the hijra community welcomes him and explains to him the reasons behind his so called queer behaviour. They give him the option of becoming a part of their community after the conversion process into a transsexual, castration followed by surgical regeneration of the vagina, or to remain as he is and explore the world by himself. In most instances, the individual at that moment decides to stay as he is, and goes into the village to seek employment opportunities. As most hijras testify, very soon the transgender individual is then raped, in most cases by policemen who arrest them on the supposed grounds that they are homosexual. It is tragic to know that the law enforcers are usually the ones who sexually violate these individuals first. After being abused multiple times, sexually as well as physically, the broken individual returns to the hijra community and asks for acceptance into their family. The castration process is never smooth in nature, usually carried out without the aid of modern anaesthesia or antibiotics. The operation costs for the surgical reconstruction of the female biological organs (such as the vagina) range from a minimum of seven thousand rupees (no anaesthesia) to a high of fifty thousand rupees. Since most of these individuals are poor, they settle for the operation that requires lesser costs. Depending upon the money, the expertise, and the success of the operation, the surgical reconstruction varies from being partially to fully complete. In many cases, if the surgery goes wrong, it might lead to blockage in the urinary passage and this could be terribly painful for the individual. The hijra family: A hijra family comprises daughters, sisters and mothers no males. After being rejected by their own biological families, the hijra family becomes the first and only source of emotional support. They are strong, close knit and provide safety and security for the abandoned people. However, due to poverty, discrimination, lack of education and skills, many of them have no means of earning money. So, they engage in commercial sex work and begging. Most hijras do not think twice about joining the sex trade, what with being abused physically and mentally multiple times. Transgender, Transsexual and Intersexual: At the most basic level, we take a look at the meanings of terms, transgender, transsexual, intersexual and androgyne. A Transgender is a person who is assigned a gender at birth based on his/her genitals, but feels that the assigned gender is a false representation of himself/ herself. Such a persons identity does not conform unambiguously to conventional notions of male or female gender roles, but combines or moves between these roles. Gender-queer, third gender are also names given to transgender individuals. According to The International Statistical Classification of Diseases and Related Health (ICD), Trans-sexuality is a need that certain individuals have to live and be acknowledged as a member of the opposite sex, usually accompanied by a sense of discomfort with ones ones current sex, and a desire to have hormonal and surgical treatment to make ones body conform as much as possible with ones preferred sex. On the removal of the sexual organs he/she was born with, a transgender becomes a transsexual. In simpler words, Transsexual men and women desire to establish themselves permanently as a member of the gender with which they identify, often using medical help for the same. One out of every two thousand births is an intersex child, and usually the birth leaves the parents of the child frustrated, confused and depressed. It also leaves them with a dilemma as to which gender the child belongs. Intersexed individuals do not have all the regular combinations of physical features; they have some chromosomal, genital anomalies. In simpler terms, such individuals may have biological characteristics of both males and females, i.e, these individuals have some parts of males and some of females. In some cases, an intersex person might look unambiguous sexually, but internally the sex anatomy is mixed, i.e he may have AIS complete Androgen Insensitivity Syndrome and therefore, even though he has a Y chromosome and testes, the individual is otherwise completely female on the outside. Thus the fundamental difference between an intersex individual and a transgender is that unlike an intersex individual, a transgendered person is born with the conventional male or fe male anatomy. All the same, unlike other normal humans, he feels himself/herself to be a gender different from the one he/she born as. Discrimination against hijras: Education, health, employment The highly populated country that India is, with several different castes, religions, languages, the hijra community becomes an almost invisible minority. Biases against hijras are prevalent in our society in all walks of life. They are not granted education in schools, colleges or universities. Over ninety percent of the hijras have not even completed their secondary education. Hence, they do not get jobs, and in the rare occurrence that they do get employed, the salaries they receive are minimal. Due to the harsh economic conditions, they resort to sex work and begging. Hygienic activities are not practiced by those who are in the flesh trade. Even though the usage of condoms is insisted by them to protect themselves as well as their clients from HIV/STD, the people involved in this trade are still prone to getting other diseases like skin diseases due to lack of hygienic and safe practices. Even in hospitals and clinics, many transgender and transsexual people are discriminated ag ainst, and not given the respect or dignity that every human being deserves. Most of the transgender and transsexual people live in slums. Even if they have the monetary power to rent a house, due to the misconceptions about their lifestyle, most people refuse to give them a house on rent. Contempt, hatred and fear form a major part of the general impression about this unfortunate third gender. Even in public places like bus stations, railways stations, theatres, temples, offices, malls, even in public toilets, hijras are abused. A LOOK THROUGH HISTORY: Most hijras believe their origins to date back to the period of the Mahabharata. In it, Arjuna has to hide himself for a year. He decides to dress up as a woman as this is completely opposite to his till then great warrior status. During this period when he is a drag, he is a dancer in the kings court, and also a wedding singer. Then later, during the Kaurava Pandava war, the pandavas want to make a human sacrifice, believing that it would ensure victory in the war. No one is ready to volunteer, till finally, Aravan, the son of Arjun comes forward and offers himself for sacrifice. He has only one condition, that, he should enjoy one night of marital bliss before the sacrifice. This proves to be a difficult situation since no king is willing to marry his daughter to Aravan, knowing fully well that she would be widowed the next day. Finally, Lord Krishna takes a female form and spends one night of marital bliss with Aravan. Aravan is duly sacrificed the next day. The story has become more and more popular through the ages and now, every year, in the village of Koovagam in Villupuram district in Tamil Nadu, there is a temple festival and thousands of hijras travel through the breadth of the country to attend it. Aravan is the temples main deity and thousands of hijras pay homage, or in a mock ceremony get marri ed to his idol, and in the process become Aravanis. One night before the festival ends, the hijras enjoy a night of marital bliss with their lovers and the next day, a massive effigy of Aravan is taken through the streets of Koovagam and then the body is set to flames. There is a passage in Zia Jaffreys book, The Invisibles: a tale of eunuchs in India, that talks about the Ramayana. According to legend, when Rama went to the forest, many people followed him. Rama then asks all the men and women to go back. The hijras, being neither men nor women stay put and wait for Rama to return for fourteen years. On Ramas return, he is touched by their devotion and blesses them for their loyalty by sanctioning them the power to grant blessings on auspicious occasions like childbirth, marriage, and other functions hence the custom of badhai, in which hijras sing, dance and confer blessings. The hijras also worship Bahuchara mata. As legend goes, a woman, Bahuchara was travelling through a forest in Gujarat. She is accosted by some dacoits who threaten to rape her. She cuts off her breast and offers it to them, in exchange asking them not to touch her. She then dies and becomes an earth goddess. During the conversion process, i.e, the castration process, a hijra midwife cuts a coconut to see if the process should continue. If Bahuchara mata agrees, the coconut will slice into two clean halves. The hijra who is undergoing the castration process, mutters mata mata mata until the process is complete. As legend goes, Bahuchara mata appears in front of impotent men and orders them to cut off their genitals and become her slaves. If they do not agree, they would become impotent for the next seven generations. According to another popular legend, a king in Gujarat fell madly in love with Bahucharimatha, a beautiful goddess who rode a peacock. The king wanted to marry her, but she was not ready to have a sexual relationship. When he continued to persist in his endeavours, she relented but told him to first have a bath in a pond. On coming out of the pond, he was aghast to discover that he was emasculated, and would not be able to consummate his union with the goddess. The goddess pacified him by saying that he would soon find a community of people who would voluntarily castrate themselves in his honour. Around the world Eunuchs were a part of the Egyptian court, during the time when the Assyrian empire was ruling the country. In Rome, Emperor Constantine had a number of eunuchs tending to him for haircuts, baths, dressing and other functions. In the Byzantine royal court too, there were a number of eunuchs employed to handle domestic and administrative work. The Ottoman Empire had two categories of eunuchs taking care of the harem. The black eunuchs served the officers with maids of lower ranks, whereas the white eunuchs (those brought from the Balkan states) served those who were recruited in the Palace school. In India, eunuchs were employed by kings to take care of the ladies palaces, serve as guards and messengers for the royal ladies. LITERATURE REVIEW After getting a general understanding of the hijras, the categories, their lives, their history, I would now proceed to examine the literature that has been devoted to them. The Invisibles: A tale of Eunuchs in India is a bold, beautifully written, thought provoking book about the hijras of India by Zia Jaffrey. In the book, Anita, a hermaphrodite is handed over to the hijra community by her parents when she is just four years old because they cannot accept the fact that they do not have a normal child and are crushed by what they see. Another character, Kamal, born as a male, believes herself to be a female and castrates herself, while a third character Jagoman is kidnapped in Delhi, drugged and then castrated against his will. In the book, Jaffrey takes us on a journey throughout the country to find out who the hijras really are, why the subject has not been researched on much and why is it taboo, and why their history was never recorded. The book gives a detailed description of the lives, practices, culture and history of this unfortunate gender; raises pertinent questions about societys attitude and in many ways illuminates not just the grim world of the eunuchs but also that of India, itself. Neither Man, nor Woman: The hijras of India is an astounding piece of writing by Serena Nanda. Initially, it aims at correcting the common misconception that all hijras are men who undergo a ritual castration, thereby removing their genitals and becoming hijras. The book informs us that the hijras might have come from various sexual ambiguous backgrounds some may have been born as intersex, while others would have been born as male or female but failed to develop at puberty, or males who continued living as hijras without ever getting castrated. Nanda goes on to make comparisons of Indian hijras with other alternative gender roles belonging to other cultures, such as the transsexuals living in many Western societies and also with the Berdache of native North America. What is intriguing but all the same extremely interesting to note is that although most societies, especially the Asian, accept the ambiguity of gender by creating a third gender role, Western society seems extremely ad amant on the theory that a person can be either male or female only. In fact, even the homosexuals and transsexuals in these societies are considered to be a member of either of the two above genders. Transgender Rights, as the title suggests, is a book on the transgender rights movement that started in the United States of America thirty years back and is still going strong. The book assesses the victories and failures of the movement, the future challenges as well as opportunities. The movement fought for the rights of transgenders and transsexuals. The book is, in essence, a collection of articles that covered the rights movement, offering new perspectives and it examines important topics like employment opportunities, public health, economics, and grassroots organizing. This path breaking book is an essential resource in the fight for the freedom and equality of those who cross gender boundaries Changing Sex and Bending Gender, edited by Alison Shaw and Shirley Ardener is a compilation of nine essays about the cultural and historical construction and deconstruction of sex and gender. The initial chapters speak about the definitions of sex and gender; and that even though sex is based on biological characteristics and gender on social classifications, the definitions do not stand fixed across cultures. The next two chapters discuss the cultural pressures in the sex classification when a child is born. With 1.6 percent of children all over the world being born with ambiguous genitalia, the book offers several examples of the response to this, across cultures. As expected, the reactions do not vary much across cultures. The final three chapters deal with the lay mans interpretations and misconceptions about other alternative genders. The objective of the book is to bring out the fact that sex and gender are not fixed concepts and what happens when individuals push these two con cepts beyond the point that society has defined as permissible. The book is an excellent read, especially for people who want to pursue anthropology or gender studies. The Female Eunuch by Germaine Greer is one of the most popular and widely read books on feminism. Published in 1970, it became an international bestseller and was translated in over ten languages. It is a passionate, almost furious, hard hitting book on the present standing of women as compared to men, in the world. The book, at that time, served as a wakeup call to all women. It contends that sexual freedom is the key to womens liberation. It compares the psychological differences resulting from years of social conditioning, with the biological differences that are present between men and women. A section has been attributed to society, of its origins, its development over the years and where it currently stands. Through this book, Greer exposes the nature of inequalities that exist when it comes to gender rights and issues, and suggests strategies that could help improve the situation, if anyone chose to do so. The Autobiography of a Sex Worker by Nalini Jameela is an extremely personal, honest account of the life of Nalini. The book gives deep insights about the life of sex workers, and the circumstances in which they make their choices. Brought up in an Ezhava family, in her early years, Nalini works in the clay mines. Through the course of the book, we notice the slow yet gradual changes in society. Being extremely poor, and having children to support, she decides to resort to commercial sex work to earn money. The story goes back to the dark days of Emergency, when the police used to routinely arrest and torture innocent people, most of them who were poor and whose voices could not be heard. She recounts her interactions with the police in a chillingly, honest manner. Over the years, with the advent of organizations that worked for social rights, gender rights etc, the situation improved even though there were still innocent people who were jailed. The account is neither cynical, nor do es it have any traces of self pity. Nalini understood that to take care of her children, she would need to sell her body. The love that she displays for her daughter is heart warming. The book is an important read, one that helps us to understand that society can be exploitive, unforgiving and it has multiple layers, many of which are hidden to the naked, believing eye. KNOWLEDGE GAP: At the most basic level, there exists a lack of knowledge amongst the lay man about hijras. The first step, therefore, should be to create basic awareness in the minds of people, to sensitize them, to reach a stage where hijras can also expect a life of dignity. There are too many misconceptions and stereotypes related to hijras. This has led to a lot of social stigma being attached to this gender. Lack of opportunities, be it education, employment, health. RESEARCH METHODOLOGY: The objective of my research methodology would be to illustrate the social marginalization of eunuchs by pointing out, statistically and otherwise, their absence in social, legal and political organizations. This will be done through, Analysis of secondary data A review of works on the subject by authors, academic as well as non academic literature, news reports, blogs and websites. Primary Research Taking interviews of hijras, first-hand accounts to verify conclusions derived from the secondary data. Also, conducting interviews of individuals working in social organizations, devoted to improving the conditions of hijras. Empirical Observations EXPECTED CONTRIBUTION: My thesis does not claim to have a tangible and substantial measurable contribution but adds to the domains of human sensitivity, sensibility and conscientization. A postmodern condition, such as the one we claim to have arrived at, cannot be complete unless all its participants have equal access to what constitutes a minimum life of dignity However, the objective of my research, studies and thesis, does comprise suggesting measures that, if implemented, would ensure that the hijras can enjoy a life with certain rights that every human being deserves. These would include sustainable and feasible proposals for employment, education and healthcare opportunities. THE CONTEXT OF MARGINALIZATION: Indian society is deeply divided along the lines of gender, caste, religion, class, language, education, all of which intersect with sexuality to create deeper divides and oppressions. While hijras are despised and treated with contempt in most societies, they are supposed to have a sanctioned place in Hindu society (especially in weddings, births and festivals) as a recognized third gender, accommodating gender variation, ambiguity and contradictions. There is an arguement that says that unlike other sexual minorities such as bisexuals, gays and lesbians all that largely remain closeted, the hijras overall are a visible force , and part of an organized community. Despite this supposedly elevated status amongst the sexual minorities, reality is starkly harsh. All over the country, in any part where the Hijras reside, their lives are physically, mentally and emotionally scarred by experiences of shame, dishonour and gruesome violence. In the contemporary scenario, its not just the ambiguous gender but also the class dimension of the hijra and kothi community that has a severe impact on issues which the upper class so conveniently take for granted, such as access to education, employment etc. The violence that they suffer on a daily basis is something that no other community in this country faces. Imagine yourself in a situation where practically the entire world looks down upon you, a mere look at you is met with contempt, imagine a world where you do not even enjoy basic privileges like education, a job, a life. Imagine a world where not even your parents and siblings can accept you for who you are and choose to hate you for no apparent fault of yours. Imagine being beaten up every day by random men. Imagine being penetrated physically, mentally every day by random men. Imagine crying every day. Welcome to the world of Hijras. In most of South India, the hijras do not even have the cultural role that their counterparts have in the northern parts of the country. Most employers are not ready to hire them for available jobs. Often, they resort to hiding their gender identity but if found out, in most cases, they are thrown out from their positions. Therefore sex work becomes, in most cases, the only form of employment. They usually run bath houses, also known as Hamams. The Hamams are generally visited by working class men and the police. Of course, most of these men are married. It is an extremely dangerous profession, as they are often subjected to the sadistic whims, fancies and atrocities of cruel customers. Narrated below are the testimonies given by some of the hijras I had the privilege of meeting and speaking to. As is clear, kothis and hijras take up sex work for a variety of reasons. One reason involves the pragmatic consideration of supporting the family. There is also the pride which comes from being able to support the family. Another reason has to do with the self-acceptance of being a hijra and with the related discovery of a certain kind of freedom that living in the hijra community can provide. Many hijras and kothis fiercely assert that there is nothing disreputable about being a sex worker and it is as legitimate a piece of work as any other. BIBLIOGRAPHY Journals Publications Peoples Union for Civil Liberties, Karnataka(2000).Human rights violations against sexuality minorities in India report (first edition).PUCL KARNATAKA. Peoples Union for Civil Liberties, Karnataka(2007).Human rights violations against sexuality minorities in India report (second edition).PUCL KARNATAKA. Bodies That Dont Matter: The Discursive

Essay on the Evil in Hawthornes Young Goodman Brown -- Young Goodman

The Evil in Young Goodman Brown  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚      In my interpretation of the story, I will be discussing three main topics: the beginning conversation with Faith, the devilish character, and Brown’s wife’s meaning in the story.   Young Goodman Brown is about to take a journey like many others before him, across the threshold separating the young unknowing boys and the elderly sages.   This, however, will not be without peril, because aging is a testing process defined by trial and error, and the errors’ prices are sometimes significant.   This errand he is undertaking has an evil purpose.   It seems as though this night has been foreseen long ago by both Faith and Goodman Brown.   The wife begs him that, of all nights, he should stay this one home because she senses trouble.   The purpose of the journey is not discussed, because it is the passage b... ...; The last paragraph of the story indicates that this was not just a journey to mature, because he died like a heathen, away from the religious community.   He strayed his faith and he was punished for this.   Gloom is a big part of this story, symbolizing the forest, unknown, and evil.   The fact that every person in Salem, sinful or pious, was present in the forest can reflect some humor.   They act as zombies by night, and normal people by day, pretending one faith in the gloom, and returning to church at dawn.        

Starbucks Coffee :: Starbucks Coffee Case Study

Starbucks Coffee Table of Contents Introduction 3 Product Analysis 3 Product Overview 3 Market Structure 4 Competition 5 Dunkin Donuts 7 Krispy Kreme 3 McDonalds 8 Panera Bread 8 Elasticity Estimates Pricing Strategy 10 Forecast 12 Determants of Demand 13 Forecast Model 15 Forecast Summary 15 Works Cited Introduction With the economy in trouble, the stock market tanking it is important to start your day with a good cup of coffee to take on these challenges. Can Starbuck’s sustain it business model and place in the market? The paper examines Starbucks business and it respective practices. In 1971, the original Starbucks opened in Pike Place Market in Seattle, Washington by three partners named Jerry Baldwin, Zev Siegal, and Gordon Bowker. Their focus was to sell coffee beans and equipment. They purchased green coffee beans from Peet’s, a specialty coffee roaster and retailer, during their first year of operation. Later, they began buying coffee beans directly from the growers. In 1983, an entrepreneur by the name of Howard Schultz joined the company; Schultz felt that the company should sell coffee and espresso drinks as well as coffee beans. The partners felt that selling coffee and espresso drinks would take away from their primary focus of selling coffee beans. Since the idea did not work, Schultz started his own company called II Giornale coffee bar chain in 1985. In 1987, the original owners of Starbucks sold their chain to Schultz’s II Giornale. Schultz changed II Giornale outlets to Starbucks chains and quickly began to expand. Starbucks coffee has grown into the largest coffeehouse company in the world with 16,120 stores in 94 countries such as in Australia, Canada, China, Puerto Rico, etc. Starbucks has thirty blends and single origin coffee. Starbucks brand coffee can also be purchased in local stores to brew at home. Starbucks employs over 140,000 employees worldwide with over five million customers a week. At one point they had typical customers coming in on an average of six times a month while loyal customers come in on an average of eighteen times a month spending averaging $50. Starbucks is one of Fortune magazine’s 100 Best Companies to work for in 2008 and is Business Ethics 100 Best Corporate Citizens for the fourth year. Product Analysis Product Overview Starbucks product line has grown to include fresh brewed coffee, hot and iced espresso beverages, coffee and non coffee blended beverages, Tazo tea, baked pastries, sandwiches, and salads. Starbucks paraphernalia includes coffee grinders, espresso machines, coffee brewers, music CD’s, books, movies and gift cards.

Discuss the Various Attitudes to Marriage and Courtship

Discuss the Various Attitudes to Marriage and Courtship that Jane Austen presents in ‘Pride and Prejudice’ In Jane Austen’s book ‘Pride and Prejudice’ she shows various attitudes of marriage and courtship through each character. Some of these attitudes to marriage and courtship are very different to the attitudes of most people today. This book is mainly about marriage so it is very easy and interesting to compare the opinions of marriage from the early nineteenth century to life now. Jane Austen mentions marriage for the first time, in Pride and Prejudice, in the very first sentence:It is a truth universally acknowledged, that a single man in possession of a good fortune, must be in want of a wife. (Chapter 1, page 51) This is possibly the most important quote in the book because it sets the tone for the rest of the novel and it is where we first discover that the book is actually about marriage. Marriage was more of a business arrangement then. For young women it was very important, particularly for the Bennets, that you married a man who was as rich as possible. The amount of money that men had and the lifestyle based on that amount played a very important part in the decision of who to marry.How much love played a part in the equation was a lot smaller than how much the money did. Mrs Bennet, throughout the book, we can see is a very loud, impolite woman. Her character could be described as being a caricature. We first hear of Mr Charles Bingley when Mrs Bennet is telling her husband, Mr Bennet, about him. We don’t learn too much about him other than the fact that he is very wealthy and he is in the area. Mr Bennet asks at this point to Mrs Bennet if he is married or single. She replies: â€Å"Oh! single, my dear, to be sure! A single man of large fortune; four or five thousand a year. What a fine thing for our girls! (Chapter 1, page 51) From what Mrs Bennet says we can instantly see that she is very excited at the news of Mr Bingley being in the area. All that she has heard is that he is wealthy and single and she is already picturing him marrying one of her daughters: â€Å"You must know that I am thinking of his marrying one of them. † (Chapter 1, page 51) We can see that Mrs Bennet’s main aim is to have her daughters married to rich men because while she is trying to inform Mr Bennet of, in her opinion, great news that Mr Bingley has just arrived into the area, Mr Bennet shows no interest, which agitates her further. Mr. Bennet, how can you abuse your own children in such a way? You take delight in vexing me. You have no compassion for my poor nerves. † (Chapter 1, page 52) Elizabeth, however, has different views to marriage compared to her mother. Her opinions of marriage are very much like the opinions of most women today. Of course she takes into account how much money she would have as a result of the marriage but having a rich husband is not all she considers in th e decision of marriage. For Elizabeth love has to be included with the marriage no matter how wealthy the husband would be.This is why she refuses two marriage proposals from Mr Fitzwilliam Darcy and Mr Collins later in the book, because – although accepting either marriage would financially improve her lifestyle – she does not love either man. Of course later in the book she does change her mind and fall in love with Mr Darcy. She shows this with various changes of her character and opinion of him throughout the book and later accepts Darcy’s second marriage proposal. This book was set to be in the late 18th century at which social gatherings were particularly important.Balls and musical evenings were seen as being the centre of social life. These gatherings were great opportunities to find a partner. Jane Bennet first met Mr Bingley at a ball in Meryton. (They later marry). At the same town ball Elizabeth Bennet first met Mr Darcy too. (They also marry later i n the novel). At this point in the novel, however, Elizabeth does not love or even like Mr Darcy. Elizabeth remained with no very cordial feelings towards him. (Chapter 3, page 59) This was quoted just after Elizabeth overheard Mr Darcy and Mr Bingley talking at the ball.Mr Bingley was trying to persuade Mr Darcy to dance with somebody and suggested specifically for him to dance with Elizabeth. He, however, did not think that she was good enough for him: â€Å"She is tolerable; but not handsome enough to tempt me;†¦Ã¢â‚¬  (Chapter 3, page 59) This signifies that Mr Darcy does not appreciate women that are of a much lower class than him. He would rather not marry a poor woman. Unfortunately for him he falls in love with Elizabeth later. During chapter seven Jane Bennet receives a letter from Caroline Bingley inviting Miss Bennet out to lunch.In the late 18th century women were very delicate in comparison to women today. They were delicate in that, for example, if they were in the heat for too long they would feel headachy or faint. Mrs Bennet obviously knew this because, when Jane asked for the carriage, Mrs Bennet deliberately said no: â€Å"No, my dear, you had better go on horseback, because it seems likely to rain; and then you must stay all night. † (Chapter 7, page 77) This quote proves the point that ladies during this time wanted nothing more than to have their daughters married, Mrs Bennet in particular.She is willing to risk her daughter’s health and actually wants her daughter to feel ill so she can stay the night at Mr Bingley’s house rather than just go out for lunch. It shows how far Mrs Bennet is willing to push her daughters into the path of suitable men in order to secure a good marriage. Later in the chapter, when we find out that Jane in fact does have to stay the night due to feeling ill, Elizabeth decides to visit her but intends on walking to Mr Bingley’s house instead of using the carriage. Mrs Bennet cl aims that it is a foolish idea and will not be fit to be seen when she arrives. Elizabeth replies: I shall be very fit to see Jane – which is all I want. † (Chapter 7, page 78) This quote supports the fact that Elizabeth has no intention of trying to impress the Bingleys or Mr Darcy by the way she looks. The opinions of her are very modern in terms of marriage so she does not really care for what she looks like. Mrs Hurst and Miss Bingley both think of Elizabeth as quite disgusting at this point. It brought them great shock when she arrived in her ‘dirty stockings’ (Chapter 7, page 79). When Elizabeth goes to go check on Jane after dinner Mrs Hurst and Miss Bingley can’t help but ‘abuse her’ (Chapter 8, page 81) as soon as she leaves.Mrs Hurst says: â€Å"I shall never forget her appearance this morning. She looked almost wild. † (Chapter 8, page 81) The contrast of opinions of Elizabeth and Mrs Hurst and Miss Bingley again shows how much more modern Elizabeth is compared to every other lady in the novel. We soon meet Mr Collins. Jane Austen has written Mr Collins to have a very exaggerated personality or character of smug pomposity making him, like Mrs Bennet another caricature. During chapter 19 he proposes to Elizabeth: â€Å"†¦I singled you out as the companion of my future life.But before I am run away with by my feelings for this subject, perhaps it will be advisable for me to state reasons for marrying -† (Chapter 19, page 147) Mr Collins continues to speak of why he has chosen to propose. He claims that the church says it is a good idea to get married so he would simply be setting an example for other people. He also claims that it would bring him happiness and that Catherine de Bourgh, his benefactor, wishes for him to be married also. He then goes on to say what would happen when they were to be married. Elizabeth interrupts him: â€Å"You are too hasty, Sir, â€Å" she cried. You for get that I have made no answer. (Chapter 19, page 148) Indeed, Elizabeth is right. Mr Collins has not waited for Elizabeth to even agree to the marriage but is already referring to what he predicts will happen in the future when they supposedly get married. He does this because he expects her to accept the marriage proposal. The idea of Elizabeth rejecting Mr Collins’ marriage proposal was alien to him. If Elizabeth was to accept the proposal then she would have a better life financially so in that time there was not a great deal of reason for her to reject the proposal.When she does reject the proposal he doesn’t seem to believe it, declaring: â€Å"†¦it is usual with young ladies to reject the addresses of the man whom they secretly mean to accept, when he first applies for their favour†¦ sometimes the refusal is repeated a second or even a third time. † (Chapter 19, page 148) He clearly thinks that all women initially refuse a proposal so as not to appear too eager or too desperate to get married when in fact that is their intention all along. This is why he goes on to express his confidence that he will eventually lead her to the altar.Elizabeth again declines the proposal but Mr Collins will not have it. He again states his belief of women not wanting to sound too eager by accepting a proposal. Elizabeth again declines the offer before Mr Collins tries to persuade her to marry him. Jane Austen shows by this, how women were expected to accept proposals if it would financially improve their life. Jane Austen also shows how the modernisation of the character Elizabeth affects the other characters such as Mr Collins and his disbelief of her rejection.A few days after this Mr Collins proposes to Charlotte Lucas. For this moment, the meaning of the first sentence of the novel seems defensible. Unlike Elizabeth she accepts the proposal. The views of this between Mrs Bennet, Charlotte Lucas and Elizabeth Bennet are all very differen t. The prospect of financial security outweighs any romance or love for Mr Collins’ character according to Charlotte Lucas: â€Å"I am not romantic you know. I never was. I ask only a comfortable home;† (Chapter 22, page 165) Charlotte Lucas and her family view the proposal as a triumph.This quote shows how Charlotte Lucas’ opinion of marriage is not modern like Elizabeth’s. Elizabeth views this as disappointing. She thinks that it is ridiculous that Charlotte would marry for such a reason as to financially improve her lifestyle. Mrs Bennet is also disappointed but at Elizabeth. She blames her child for letting such a great opportunity slip through the family’s fingers. When Mr Bennet dies, Mr Collins will own his estate. Now that he is to marry Charlotte Lucas instead of Elizabeth they cannot save it. This thought brings Mrs Bennet more distress. When Kitty and Lydia first ind out they think of it as nothing more than gossip as Mr Collins is †˜only a clergyman’ (Chapter 23, page 168). Darcy’s first proposal to Elizabeth has a vital importance in the novel and could be described as signalling a turning point. Darcy is exceedingly rich and earns ? 10,000 a year. If Darcy were to propose to anyone other than Elizabeth they would probably agree to the marriage due to the large sum of money he receives per year. Elizabeth however rejects him! This truly does show how her opinion is different in comparison to other women in terms of marriage.Elizabeth informs Darcy about her knowledge of Wickham and Jane and Bingley, justifying her reasons to reject his proposal. We can tell that he is shocked at this: His complexion became pale with anger, and the disturbance of his mind was visible in every feature. (Chapter 34, page 222) His anger signifies that he was not expecting rejection. Mr Darcy is described in the book many times as being very proud and snobby. He must find it exceedingly confusing as to why a lady wi th such a poor background and family would reject his proposal, as he believes that he is quite magnificent.However his loyalty to his friend Mr Bingley allows us to forget the arrogance when he gives Elizabeth a letter the following morning explaining that he did not believe that Jane loved Bingley, and that he thought that if Bingley was to propose to her then he would make a fool of himself. He merely was trying to protect Bingley he claims. When Elizabeth visits Darcy’s estate with the Gardiners to her surprise Darcy is there despite the fact that she had been told he would be out of town until the following day. After a few conversations between them Elizabeth thinks: â€Å"Why is he so altered?From what can it proceed? It cannot be for me, it cannot be for my sake that his manners are thus softened. My reproofs at Hunsford could not work such a change as this. It is impossible that he should still love me. † (Chapter 43, page 276) Elizabeth ponders to herself as to whether Darcy loves her still or not. She is wondering how it is that, after her rudeness when she rejected his proposal, he can appear to be so nice and polite to her and the Gardiners. She considers the fact that he may still love her, as he is more gentlemanly than she has ever seen him to be. This shows how much love he has for Elizabeth.You could also look at it from the point of view that he is fighting for Elizabeth by trying to flatter her. He does in fact propose to her again later in the novel. Lydia is well aware of the attitudes of courtship and marriage but because she is so besotted with Mr Wickham later in the novel she forgets all of the rules and elopes with him. The family are so shocked and disgusted at the behaviour of Lydia (and Wickham). Even Elizabeth who has more modern views on courtship and marriage is worried how Lydia’s misbehaviour will reflect on her family and what its consequences will be for her relationship with Darcy.When she hears of Lyd ia’s elopement she tells Darcy that she is â€Å"distressed by some dreadful news† (Chapter 46, page 294) and Darcy’s response is to declare that he is â€Å"grieved – shocked. † (Chapter 46, 295). Elizabeth soon observed, and instantly understood it. Her power was sinking; every thing must sink under such a proof of family weakness, such an assurance of the deepest disgrace. (Chapter 46, page 295) This shows how truly embarrassed Elizabeth was. Her views on everything are so modern compared to most ladies and gentlemen in the 18th century however this even shocked her.We find out that Lydia and Wickham agree to get married later in the novel. The reactions of her family are very predictable. Mrs Bennet is so overjoyed that Lydia is getting married at such a young age that she forgets about her disgusting behaviour. Jane hopes they have a happy life together. Elizabeth is happy that they are marrying but is disappointed at Lydia’s behaviour. Mr Bennet is angry at Lydia for putting the family in the situation of having to give the Gardiners money. Lydia is so happy with herself because of her marriage that she is completely taking advantage of it all.She says to Jane: â€Å"Ah! Jane, I take your place now, and you must go lower, because I am a married woman. † (Chapter 51, page 329) Lydia and her mother are very alike in terms of how excited and proud they are to the fact that Lydia is now married. They are both very proud so Lydia in this chapter tries to find any way she can to show off the fact that she is married. When Darcy proposes to Elizabeth the second time, ironically it is all due to the fact that Lady Catherine de Bourgh visited Elizabeth and tried to force them apart.When Lady Catherine told Darcy he was delighted that Elizabeth refused to promise to turn down a proposal from him if he was to make one. Of course Elizabeth accepts the proposal. Darcy and Elizabeth have a joint wedding with Jane and Bi ngley. To conclude, one of the main features of Jane Austen's writing is to carefully set out how young ladies should behave in the late 18th century. In ‘Pride and Prejudice’, by using a ‘heroine' such as Elizabeth she gives an alternative and possibly more modern view of behaviour. In this novel, Elizabeth’s views on marriage are particularly modern.

Campaign Strategy Essay

1) What are the goals of the campaign? 2) What questions need to be answered to reach those goals? This is a list of general campaign questions to help start your research process. These are not research questions. Each general campaign question should generate a list of more specific research questions. For example, â€Å"What is the issue/problem?† could lead to the question, â€Å"What is the history of lead poisoning in our community?† General questions to ask about a campaign: 1. What is the issue/problem? (Understand their arguments.) 2. What are the solutions or alternatives? (Develop our arguments.) 3. Who else is trying to change the problem, how effective are they, and what are their solutions? (Potential allies. Locate a niche. Avoid obstacles and duplication of effort.) 4. Who can implement those solutions? Who has the power? (The Targets) 5. What kind of campaign would it take to convince them? (Feasibility test.) A. How long would victory take? What are the time constraints? B. What are tactics and paths to a victory? C. What are the opportunities or obstacles? D. What has worked for other organizations on similar campaigns? 6. Who are the other players? A. Who would support change? (Allies) B. Who opposes change? (Opposition) C. Who could become allies/opposition, but are currently neutral? 7. Does our base have the power and resources to win this campaign? 8. Will this campaign build our movement, base, or organization? WHAT IS A CAMPAIGN STRATEGY? A campaign can be seen as an organised, purposeful effort to create change, and it should be guided by thoughtful planning. Before taking action, successful campaigners learn as much as possible about: * the existing situation * who is affected by the campaign issue both positively and negatively * what changes could improve the situation * what resources, tactics and tools are available to implement a campaign that will address the issue. Campaigners use this knowledge to create their strategy, which guides them in planning, implementing, marketing, monitoring, improving and evaluating their campaign. A campaign strategy should answer the †¨following questions: Problem, Vision, Change 1. What problem are you confronting? 2. What is your vision of how the world will be, once the problem is resolved? 3. What change/s would bring about this vision? Stakeholders, Relationships,Targets 4. Who is affected, positively or negatively, by the problem? 5. How are these people or groups related to the problem and to each other? 6. Who are you trying to reach? 7. If your campaign is successful, who will be affected? Answering key questions repeatedly, at each stage of your campaign, about the problem, solution, stakeholders and targets as well as the tactics, message and tools you will use, will help develop your campaign strategy. Your campaign strategy will guide what you do and it should be updated regularly as the campaign is implemented and the situation changes. CREATE A COMMON VISION It’s useful to involve your whole campaigning group in exploring the problem, your vision and the changes sought: a shared understanding of the problem will stimulate ideas about possible actions to take, and will also help your group to stay motivated and focussed during the campaign. Creating a common vision will also help determine ways to monitor, and adjust the implementation of, the campaign if necessary. Activity 1: PROBLEM – SOLUTION – CHANGE 1. Discuss and decide, as a group, what core problem your campaign seeks to address. Elaborate all the adverse effects of this problem. 2. Each person in the group should create their own answer to the following question: What would a world without this problem be like? * Use words, diagrams, illustrations. * Imagine unlimited resources (money, power, etc). * Discuss and enumerate all the benefits of this proposed world. 3. Combine your individual visions of the future to create a single common vision for the campaign. Discuss in depth which broad actions or changes would resolve the problem you identified, so as to arrive at the world you have envisioned. These necessary actions are the main focus of your campaign. Discuss the scope of your campaign: decide whether it has multiple components (sub-campaigns). If it does, you may choose either to narrow the focus of your campaign or create a multiple-campaign strategy. UNDERSTAND THE CAMPAIGN’S STAKEHOLDERS Stakeholders are people, groups, organisations, or institutions that are connected to your issue. They may support your campaign, be adversely affected by the issue in question, have the power to change the situation, or even be responsible for the problem you have identified. An important task when designing your campaign is to learn as much about the stakeholders as possible. You should: * Understand each stakeholder’s relationship to the problem and your proposed solution * Define the relationships between different stakeholders * Determine the ability and willingness of stakeholders to help or hurt your campaign * Identify which of these stakeholders your campaign should concentrate on to create the change your desire. Activity 2: MAPPING STAKEHOLDERS AND THEIR RELATIONSHIPS Start creating a map in which entities with a stake in your issue are represented as circles, or nodes, and lines between these circles represent relationships. It is good to use sticky papers (post-it notes) for this activity because they can be moved about as required. 1. Discuss the interaction that is at the root of the problem your campaign wants to address. Who creates the problem? Who is affected by it? How and why are these entities connected to one another? 2. Continue, taking notes as you go along, until you can identify the interaction between entities (nodes) that most represents what you seek to change. 3. Identify all of the nodes between which this kind of interaction is happening. 4. Place these nodes at the center of your map. 5. Identify the relationships of these central nodes with others nodes on your map. Start locally and move outward regionally, nationally, internationally and globally, if relevant. Depending on your problem, expand your map with two or more levels of nodes (marking these in a clear way): * First level: entities with direct contact to the central nodes (family / local) * Second level: entities with contact to the first level (regional / national) * Third level: nodes with general influence on the issue (international / institutional) 6. Next, draw lines representing relationships between these nodes and identify the kind of relationship they have; for example: * Power * Mutual benefit * Conflict * Potential After mapping out as many stakeholders as you can, you will have a graphic representation of your stakeholders’ relationships with your issue. Next you should analyse how your stakeholders may help achieve the change/s you seek. For more information on how to do this, see New Tactics in Human Rights Tactical Mapping. Activity 3: FROM STAKEHOLDERS TO TARGETS Begin defining specific objective/s of your campaign. Consider each stakeholder’s level of support and level of influence in the context of your campaign objective/s. 1. In simple, active terms, define what would resolve your problem and bring about the change you seek. Your objectives should be specific, measurable, achievable, realistic, and time-bound. 2. Using the list of the stakeholders from the previous activity, identify as many as possible who could help achieve your objective. 3. Draw a horizontal and a vertical axis on a large sheet of blank paper (shown here). Place the stakeholders as follows: * The vertical axis represents their level of influence in achieving the goal of your objective from most influential (top) to least influential (bottom). * The horizontal axis represents whether they are likely to oppose (left) or support (right) your campaign. 4. After you place all the stakeholders on the paper, identify the most influential entities or individuals as potential primary targets, those who can make the change you seek. Note their level of support or opposition for this change. 5. Discuss the relationship of these entities to other stakeholders. You may already have this information on your stakeholder map from Activity 2. 6. Identify stakeholders who support your campaign and have influence on or relationships with your primary target group. They are your secondary targets, or participant groups, who could become actively involved in helping your campaign achieve its goals. Locate them on your graph and identify two or three participant groups to concentrate on. (Adapted from The Change Agency’s Power Mapping exercise.) Activity 4: FROM TARGETS TO TACTICS Now you have identified the target audiences that your campaign needs to communicate with, and what relationships they have with other entities with a stake in the problem, you can consider what tactics will best address your target and participant groups? 1. Draw a half-circle, divided into wedges. Place those who most support your campaign on the left side of the spectrum; those who oppose you the most on the right. 2. Use your maps and sticky papers, placing each target and stakeholder in a wedge according to their level of support for your cause. The result is a spectrum of stakeholders, a few of whom you have identified as primary or secondary targets. A five-wedge diagram would include the following: a. Active allies: supportive and motivated to achieve your goals b. Allies: may benefit from your success c. Neutral parties: may not be involved or affected currently d. Opponents: may suffer from your success e. Active opponents: actively interfere with your activities 3. Use this diagram to help decide which tactics to consider, depending on each stakeholder’s location on the spectrum. For example: f. Supportive: use mobilisation tactics g. Neutral: use educational. visualisation tactics h. Opposing: use disruption, interference tactics (Adapted from New Tactics in Human Rights’ Spectrum of Allies exercise.) This card was created by Namita Singh and Ali Gharavi in collaboration with Tactical Tech. There are four essential elements to every successful capital campaign: the Case; Leadership; Prospects; and, the Plan. This article is last in a series addressing each element and will focus on designing a successful capital campaign plan. You cannot do everything at once, but you can do one thing at a time. Begin by designing a comprehensive campaign strategy that works well you and your organization. Every successful campaign begins with a plan. The campaign plan is a detailed set of procedural guidelines for campaign leaders and volunteers. The successful campaign plan is built with two overriding principles in mind: (1) Anything other than a complete success is entirely unacceptable; and (2) To ensure the complete success of this fundraising effort, the campaign must be formally declared (and treated) as the primary institutional priority of the organization throughout the fundraising timetable. Recognizing and stating these basic truths puts you into the mindset to make the dec isions and commitments necessary for a successful campaign. From there, we begin to incorporate essential fundraising elements into a comprehensive strategy. Just as there are the four essential elements of a successful campaign (Case, Leadership, Prospects and Plan) there are many vital techniques at work within a good fundraising plan, among them the use of: personal visits, a phased approach, specific gift requests, lead and major gift solicitation, pledge type gifts. Personal visits always yield more money. People give to people—people they love, people they admire, people they respect and even people they fear. Often it is the personal relationship of the volunteer making the request that has the most sway with the potential donor. Our classic technique demands that we employ a phase-by-phase approach to our fundraising, always asking for the largest gifts first, and then medium sized gifts and finally smaller gifts. This ensures that we create enthusiasm and build momentum. Our success, as evidenced by our rapidly rising fundrais ing totals and our large average gift, will pull undecided people toward us and encourage them to give. Victory has a thousand fathers, yet defeat is always an orphan. One of the most important concepts we must use is to ask for a specific gift. We should be asking mostly with a view of our need in mind, but with some view of their means in mind as well. As we articulate the request, we want to make it clear that the reason we are asking them for this specific amount is because we need it if we are to succeed. It is important that they not get the sense that we are asking them for this amount just because we think they have it, or because we think that is what they â€Å"ought to give,† but only because â€Å"we have this enormous need and a limited number of people of means to whom we can turn.† If people are going to help you achieve ambitious plans, they need to know what is required of them. You must always ask for the specific gift. Every campaign that is successful in reaching its potential is going to do a good job of soliciting Leadership and Major Gifts. Clearly some families are especially able to help because of their material blessings. Within the fundraising industry, it is a well-known fact that approximately 80% of the money (or more) will come from just 20% of the people (and sometimes fewer). These Leadership and Major Gifts set the pace for others to follow and they provide the financial foundation upon which to build a successful campaign. Much time is spent, early in the campaign, trying to determine who should be challenged to consider a gift of this significant nature. A well-run campaign will always stress equal effort, equal stretching or even equal sacrifice from every prospective donor, but not equal giving. Each prospect should be encouraged to do their individual best. Another element of a successful campaign plan is to offer people the opportunity to make pledges, rather than one-time gifts, and to offer longer pledge redemption periods where appropriate and possible. Depending upon the length of the pledge redemption period, pledges are usually two—three times larger than one-time contributions. In today’s busy world, people often budget their money very carefully. If a family were going to give you $100 per month, you would rather have that run for 60 months (5 years) than 36 months (3 years), would you not? Narrowing the pledge collection period is not going to get this family (which is giving out of current income) to pay the money any sooner. It will merely get you a smaller pledge. There are many other important aspects of a solid fundraising plan, including: Financial Goals and Objectives Clearly stated goals tied to both the leaders responsible for attaining them and the timeline over which they are to be accomplished. A Detailed Campaign Timetable Giving form to function, the timetable gives us an orderly way to approach a complex task, ensuring the most important things are going to be done first. Organizational Chart Clarifying the responsibilities of each campaign leader and showing everyone how they are related to one another. Description of Leadership Roles and Responsibilities Written instructions delineating the job responsibilities of each leader/volunteer. Campaign Phases and/or Divisions and Tracks of Activity Another form of timeline, breaking out major phases of activity and tracks of action. Many phases may go on simultaneously, while others will be the only activity underway at that given time. Lead and Major Gift Programs This most important track of activity begins during the early quiet phase of the campaign and continues until the potential for such gifts has been exhausted. Commemorative Gift Plan A comprehensive plan to commemorate the gifts of your campaign donors, especially major and leadership donors which might include naming opportunities, public recognition and memorabilia that you can give to outstanding leaders/donors (such as a scale model of a building, etc.). Keep in mind that the plan may evolve as the campaign moves forward. Often this is a function of actual early results, and who is giving at what levels. Who is accepting a leadership role? Preparing a detailed timetable and organizational chart is a good way of measuring the progress of the campaign in relation to the plan and detecting when necessary adjustments or revisions may be needed. It also provides a specific measure of accountability. Establish goals for each constituency and phase. Everyone needs to know what is expected of him or her! A statistical summary of the number and level of gifts required to reach the campaign goal for each phase of activity should be kept regularly. This list should be constantly monitored against progress to date and should be consulted daily to develop a precise order of solicitation, thus providing us a plan and timetable for asking. In summary, the campaign plan is one of the four essential elements of a successful capital campaign and must be carefully researched and crafted. Remember to keep a close eye on the fundraising plan and modify it in view of your actual experiences. The plan is your road map to success. Remember, it is static while the world is very dynamic. Use the plan as your basic guide, maintaining your liberty to deviate from it briefly where called upon, and you will find it serves you quite nicely and leads to your fundraising success.