Defintion essay on leisure time Example | Topics and Well Written Essays - 750 words

Defintion on leisure time - Essay Example Thesis statement: Do spare time or leisure time varies among countries and individuals or not. Leisure time and children: The time spent by children for leisure time activities varies depending upon factors like economic condition, culture etc. In America and Europe, children are far ahead in spending their leisure time. Compared to North Americans, East Asians are far behind in spending their leisure time. But children in European countries are above North Americans and below East Asians in leisure time usage. But when one considers elders, the senior citizens get more leisure time and engage in different types of activities. The middle aged people do not get sufficient time to engage in leisure time activities. When one considers the younger generation, they get enough time to engage in leisure time activities. The leisure time activities of children include games, sports, cultural dealings amusement and community service. In the middle-childhood, they indulge in computer usage, watching television, art activities, sports, reading, church activities, housework, shopping etc . In the journal article ‘The Benefits of Adult Piano Study as Self-Reported by Selected Adult Piano Students’ from the ERIC academic database, Peter J Jutras makes clear that: â€Å"Findings suggest that students are interested in technical improvement, but they also place high value on the enjoyment and self-growth† (Peter 1) student community shows much interest in wise usage of their leisure time. For instance, when they involve in playing piano, they does not consider it as mere enjoyment but they also consider the technical improvement and self-growth. So, one can see that children are in fond of leisure time and really enjoy the same. But the adults engage in team sports like soccer, volleyball, basket ball etc, and women spend time for

Did Charles I Succeed in Implementing Royal Absolutism Essay Example for Free

Did Charles I Succeed in Implementing Royal Absolutism Essay I succeed in implementing royal absolutism during the period of Personal Rule? Royal absolutism is a state of government whereby the monarch rules supreme, with virtually no legislative power placed in other organisations such as Parliament. For the people of England in the 1630s, it was a very real threat. After the dissolving of Parliament in 1629, Charles I embarked on his Personal Rule. Without analysing whose fault the breakdown in relations was, it was probably the only thing Charles could do in the circumstances. Certainly, no dialogue with Parliament was possible. After 1629, the country became particularly distrustful of the King. Charles problem was he was an inept ruler whose belief in such ideas as the Divine Right of Kings and Royal Prerogative meant that he did not moderate his beliefs publicly. England needed stability, the Continent was a very real threat at the time, and England needed a monarch to represent England and its peoples principles. Unfortunately, Charles was not the right person. There is much debate over the legitimacy of the image Charles attempted to portray during Personal Rule. Evidence suggests Charles was simply a ‘collector of fine arts’, and simply wished to add lustre to his monarchy. The counter-argument is that paintings of Charles, the most famous of which were created by European artist Van Dyke, were presenting Charles as a ‘divine king’, implementing absolutism with images of the King atop large horses, looking out over his kingdom. Did Charles use these artworks to transform his public images, lend majesty to his physical attributes and glorify Monarchy? His clothes were often flamboyant, portraying wealth and royalty. His face, calm and relaxed, implying that the King is laid back and in control. This lack of emotion can also portray Charles a s a cool, calm and collected person, who has no trouble maintaining his vast Kingdom. The Court was the central point for Charles’ rule, a model for a reformed government and state. It was a microcosm of the Kingdom Charles intended to create and maintain. An example of uniformity and conformity at its finest. In his Court, Charles had made significant changes; the Court was now a completely different place to that of his father’s, James. James allowed his court to be free, letting people goes wherever and whenever they wanted. Charles kept a suppressive rule over his using strict discipline. The court was disorganised under James. Charles replaced it with a formal regime, a model for moral restraint. Following a predominantly Revisionist view, Charles’ Court was simply a reflection of his strongly developed aesthetic sense. It portrayed an insistence on virtues of peace, despite the war. Possibly more than anything else, Charles’ government during the Personal Rule revealed his absolutist intentions more than anything else, starting with the privy Council, a group of the Kings selected advisors, who’s key job was to shape the Monarch’s wishes into policy. Despite Revisionists (such as D. L Smith) believing that Charles â€Å"wished to use the council to implement a far reaching reformation of government†, it was used for a much greater purpose. It was used to remove the need for Parliament, leaving him in full control. He ruled this council with an authoritarian temperament, implying that he even strived for complete control in his own Council. The more powerful courts (also known as the Prerogative courts) were made up of the Star Chamber and the Chamber of High Commission were more powerful than the local or royal courts that would deal with the day to day matters of the Kingdom. These courts would allow Charles to bypass regular laws and decisions made by lower down courts, in order for him to get his own way. Charles had complete control over the Government during his personal rule, and was blatantly portraying the characteristics of an Absolutist monarch. Charles’ financial innovations during his personal rule were an attempt to gain independence, No longer needing money from Parliament would be one step closer to becoming absolute. People may argue that Charles simply needed the money to pay off large debts, also an attempt to neutralise the on-going feud with Parliament. His policies during this time were extremely absolutist. A good example of this is ship money, making it mandatory for all citizens to pay a tax that goes towards funding ships to protect the coasts. The problem was that as well as the people living on the coasts paying this tax, people living in central England were also forced to pay it. This was surely an unfair venture, and caused mass resentment throughout the country. Religion was a key issue during the personal rule, with some believing Charles’ decisions regarding Catholicism and the newly discovered ‘Armenianism’ to be somewhat controversial. Right from the start of his reign, Charles had displayed Catholic sympathies as expressed in Arminianism, which some people called Catholicism under another name. But now with Parliament gone, there was seemingly no-one to keep the Kings beliefs in check and to remind him that England was a Protestant country. The Kings religious beliefs were of special concern thanks to the rapid promotion of William Laud, eventually to Archbishop of Canterbury. Laud was an unpopular figure even by the Kings own supporters. Those opposing the King detested Laud for his Arminian reforms in the Church of England. Unfortunately for Charles, this did tend to unite people against him. The problem was that Puritans and Calvinists who opposed the Arminian innovations had good reason to be concerned. Lauds changes were very Catholic in nature, including repositioning the altar so that staunch Puritans would say that the minister is blocking the route to God. Laud tried to raise the status of the clergy so that they were equal to any gentleman in England. He ordered that the private pews of the gentry that set them apart from the rest of the congregation be removed. This humiliated them. Arminianism was such an ambiguous idea that, while it was clear that it had many similarities with Catholicism, it was not clear whether it could be compatible with the Church of England. This question was raised directly in 1634 when the Pope offered Laud the position of Cardinal. Of course Laud refused (if he had accepted, there is no doubt that England would have been thrown into turmoil), but his refusal was not strongly enough worded; he said that he could not accept Rome as it is. This seemed to suggest too many Puritans that Laud was intent on moving towards Catholicism, or at least Catholicism independent of Rome. It is important to realise that Laud was a key supporter of Charles and that any criticism levelled at Laud was also at Charles. Laud was the Kings instigator of his religious beliefs. If the King did not believe completely in the principles of the Church of England, this was not a problem that would threaten to bring down the Kings rule. The trouble was the nature of Charles religious eccentricity. As already mentioned, it was very Catholic. And Catholicism was widely feared and hated in England. Charles’ rule was not confined to England. It could be argued that Charles’ rule of Ireland and Scotland were even more problematic than the tensions created in his other kingdoms would, ultimately have dramatic damaging consequences on his rule in England. Through Wentworth, Charles intended to rule in the manner in which he hoped to eventually govern England, absolutely, efficiently and without regard to any interest but that of the crown; in how own word ‘thoroughly’ (Clarke. A). Charles also attempted to extend religious reform to Scotland, which was, in conclusion, rather unsuccessful. After implementing his changes, it was clear to see that Charles was a threat to Scotland’s power, and Scotland knew this too. In an extremely absolutist manner, Charles had attempted to revoke many titles to Scottish crown and church lands that Scottish nobles had acquired since 1540. To conclude, Charles was most definitely an Absolutist leader. He strived for financial independence during his rule, following countless feuds with the English Parliament. His councils and chambers were able to bypass common law, therefore rendering him all powerful in that aspect. A second aspect was his court, which was a direct microcosm of what he believed his kingdom should be, a place of conformity and uniformity. Had Charles been successful in his reforms in Ireland and Scotland, he may have pursued to become more powerful, though the revolution soon ended his reign of mediocrity. Most monarchs labelled as absolutist had no greater power to those who were non absolutist. Was absolutism simple a label used to emphasise difference between the rhetoric of monarchs and the realities of the effective use of power by these monarchs? Perhaps. The on-going question of Charles’ absolutist intentions will be never have a definitive answer.

The Culture Practice Of Vani

The Culture Practice Of Vani Culture is the systems or way of life, which is shared by a large number of people. In culture, some practices and activities create the social differences with other social group. Actually the culture is total of activities, and material or spiritual things. It is basically the logical and self made system of value belief as well as set of practice which become their characteristic and move over time to time or generation to generation. It also gives to individual identity and become the part of that culture. (Stavenhagen. R, 1998) The tradition is inheriting elements of culture which move one generation to another. Actually tradition is set of customs or practices, which are regularly, perform in our daily life and which support the people in every circumstances that how they can spend their life. (Stavenhagen. R, 1998) In every culture the tradition and practices are link every one life and dominating their every part of life like birth, marriages death ceremony etc. In Pakistani culture there are some tradition related to marriage are exists like watta satta, Karo Kari, vani, Swara etc.(à ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦ Vani is a Pashto word derived from Vanay which stands for blood. Vani is culture practice which is very common in Pashtoon families. This cruel custom also practices in Punjab especially in Mianwali and neighboring areas, which becomes there social norm. Mianwali is a region in the north-west of Punjab province, in Pakistan. (Hashmi, A. Koukab, 2004) According to vani it is the method of resolving disputes like Qatal and Zana and settling debts between families and tribes. According to this a custom, female who is the member of criminal males family are married or given to the victims family as a compensation of his sin. These decisions are often final by a Jirga. (Chaudhry.R, 2006). In phaktoon family, girls are given Vani marriage for as compensation of murder, adultery, abduction and kidnapping which is committed by the men of the family. (Usafzai , Ali. Z. 2004) In the tribes vani is practice, which has no written rules and regulation. In vani, If one family or tribe of a village kills member of other family or tribe, then the criminal family or tribe offer a girl or woman to the aggrieved family to settle the enmity.( Khattak, R. 2009). Vani Tradition is an old age tradition. This tradition started almost 400 years ago when two Pathan tribes of Mianwali fought a bloody war. During the war approximately 800 people were killed. At that time Nawab of Tank tried to solve the problem. He called the Girga (jirga) who decided that girls are given as Qisas. Later on this decision became a custom which passed over generation to generation. This tradition is practiced in different areas of Sindh, Punjab and NWFP. (Hashmi, A. Koukab, 2004) These marriages are known as Vani, Sakh, Sawara, Sharam, Khoon Baha, and Sang Chatti with the difference of languages in different areas. (Zofeen T. E, 2006) In Punjab it is known as Vani, Sindh it is known as Sang Chati, Baluchistan it is known as Ijai, and NWFP it is known as Swara. These are an original means of different dispute resolution instrument. (Ramzan, I. 2009) The custom and tradition are unwritten and there are no hard and fast rules. So vani has practice in different ways. Mostly the vani decision is made according to the nature of crime. Hidden vani is the kind of vani when some kind of crime done for which both families are not wanted to open it for the sake of honour then it is done. It is type of secret vani. Mostly these issues are zana either zina bil jabar or zana bill raza. In this type of cases female indirectly convince the male for the particular proposal. (Salamat, R.2007). The second kind of vani which is done in front of tribe, in this case the decision is made by jirga. Mostly the decisions are done according to effected family will. (Salamat, R.2007). In vani custom the relation are decide at the time of decision in Punchayat that can be nikah, engagement or ruksati. In engagement the decision of vani women and men are decide and ruksati are decided later according to both party will. Mostly this decision is done when girls are minor or not born but their decision of marriage is done. In second type of vani is that nikah are done immediately in jirga. This decision is done when severe kind of dispute is between two families. That time parents and no one has permission to delay the nikah. In mostly cases the father or brother accepts the nikah on the behalf of girl. Immediately departure of bride it also part of vani. In some cases the bride leave parents home immediately after the decision of vani and in some cases the day and month of departure are decided in jirga and according to the decision the departure are done. (Salamat, R.2007) In some cases money and property is also given to the victim family with the women. This happen mostly in the cases of long term enmity. Secondly when rich families give vani to poor family then for the betterment of their girl criminal families give property or money to effected family. (Salamat, R. 2007) In the tribal area Vani is performed as beneficial instrument because this practice is resolve the dispute and tie the enemy in strong relation which never breaks again. When there is enmity between two families and tribes due to any reason then people of both tribes arrange the marriage for the sake of new and strong relation. The criminal party accepts crime and gives her female to other party, through giving female to his family is compensation of sin and aggrieved party forgive them. In simple word the girl is used for compensation. (Salamat, R. 2007). The main thinking behind vani is that in dispute effected family actually loss their hounor because of criminal party. Women are consider the hounor of family in that tribal areas so effected party take women of effected family as compensation. So through women actually they return their hounor. (Salamat, R. 2007). According to Islamic law of Qisas and Diyat, in compensation (Badal-i-Sulh)of murder , the criminal paid or given to a Wali, cash or in the form of moveable or movable property, which done according to mutual willingness of both parties and Shariah.( Chaudhry, Sharif, M. 1993). But in vani practice women give to another party as compensation. The some people are poor when they murder some one, then it is impossible for them to pay the Qisas and Diyat. So they give them women for compensation without money. Actually it is wrong. It is done to save the money and property, Due to materialistic world now a day even rich people of tribal areas also give the women as vani and save their money and property. (Salamat, R. 2007). According to vani custom the any girl and women of criminal party accept as vani but in community the custom are not like this. There are some proffered girls or women for compensation purpose. These are sister, daughter, daughter of brother; etc if girl of that criminal party is not available then they can buy the girl and give effected family. But mostly it is preferred that the girl and women are kid of that criminal person or group. In the effected family male member are also required for marriage purpose. There is no specification for male or bride groom. On effected side male can be brother, son, father etc. Mostly that person is chosen who are older, abnormal and those by whom marriage is not possible. (Salamat, R. 2007). It is inhuman and unislamic practice that is violates of women basic human right. It is cruel meanness towards women, treating them as a property and cattle that is used to settle disputes. Women pay for that crime which she never did. This tribal tradition makes the life of thousands of girls a living hell. (Ehsan A. 2006). Violence against women through customary practice like Vani, Watta satta, hounor killing, exists in Pakistan, Which was creating serious disorder in the society and exploit the women life. These practice is become the social norms, Like Vani marriages has become as a social norm in tribal areas of Pakistan. (Hashmi, A. Koukab, Mushtaq. R, 2004). These practice are continuously practice, in 2008 in Pakistan 50 cases of vani are done and under the jirga system and 210 cases of forced marriages are registered. (Awan. A, Z. 2009). Vani is a pre-Islamic tradition which has no scope in Islam. These practices must be condemned and punished. Vani is also against the teachings of Islam. In Islam all marriage prohibited which done under any kind of pressure. The Holy Prophet (PBUH) has at many examples to stop such kind of marriages. These marriages were known as Sabaya, which is practice in the days of Jahiliya (ignorance). In which Arabs used to capture the ladies of enemy and beaten after the battle. Vani is also the example of that marriage in two manners. A woman is married without her consent and punished for that crime which she never committed. Which is restrict in Islam(à ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦.. In Islam there is no discrimination between persons on the basis of gender, color, race, nationality, wealth, etc. only the superiority of a person is base on justice, and moral excellence. So how it is possible, that any person exploited the womens life on the name of custom is Islamic practice. Islam gives women respect, honor, right to inherit property, to marry anyone with their own choice and the right to divorce. (à ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦.. According to Islamic law a punishment should have four characteristics. It should be disciplinary, retributive, reformative and a limit. But vani has not any of these characteristic, because criminal himself goes free and innocent girl pay their unlimited cost. In Islam, there is no clear responsibility that every person must bear the burden of his/her own actions, and in Islam no concept of women gives as compensation in Badal-i-Sulh. It violates the law of Qisas and Diyat. (Anis, F. 2003) According to Universal Declaration of Human Rights in article 1 that all human being born free and equal right and dignity, but the vani practice is direct conflict with it 1 article. In vani practice the girl punished for those act which she never did. She is also born free and equal right like men. But she exploited in the hand of men and become commodity. As a human being she is free for take any decision, but in vani without her consent she gets marries with any person for revival. Article 16 of Universal Declaration of Human Right, that there is no limitation for any men and women to marry and form a family. Without any discrimination of race, nationality or religion they can enjoy their marriage and family. There is free full consent for both men and women to choose their spouse. But in vani neither the men consent is asked or nor the women consent for marriage. Both men and women force to marrying to end of enmity. (Hashmi, A. Koukab, 2004) The vani practice is also violates the constitutional law. Like in vani women liberty and mobility are restricted but in Article 9 of the Constitution are guarantees that any person whether men and women has freedom of liberty. It also violates Article 4 of the Constitution that guarantees that every citizen has full right to enjoy the protection of the law but in vani practice law dont support her. It has declared in Supreme Court that vani custom un-Islamic and unconstitutional under the Constitution of 1973. (Chaudhry, M.G. Ulfat, A. 2007) Pakistan is the member of CEDAW (Convention on the Elimination of all Forms of Discrimination against Women) which work to protect the women from discrimination, violence against women and protect their rights. In article 16 of CEDAW in which stated that all parties shall take all proper step to eliminate discrimination against woman in all matters relating to marriage and family relations and ensure, on a basis of equality of men and women. In this article man and women both has right to enter in marriage and freely chosen the spouse. But in vani practice there are no concept consent and equal right for marriage. Women oppress for marriage by father, brother or other male member of society. (Hashmi, A. Koukab, 2004) Vani is illegal practice. In 2002, the Chief Justice of Pakistan declared vani as un-Islamic practice. In March 2004 a press reports of the Law and Justice Commission stated that, All people who include in vani decision must be punished. The Commission also came with a draft amendment to article 366-C of the Pakistan Penal Code. According to it: Those entire person who take part in the decision of vani whether any person to offer or accept of women as vani, or whether the part of Punchayat they shall be punished in jail. Which is minimum 3 year or it can exceed 10 years and also liable to a fine. Whether it is done with the consent of both the parties, or it is done with the consent of the female herself, it must be punished. But still this amendment has not been passed. (Chaudhry, M.G. Ulfat, A. 2007) In vani practice marriage are done without the consent of girl so it is also violate the Hudood ordinance section 6 in which force marriage under this practice need to protection of law, because it is illegal. (Hashmi, A. Koukab, 2004) Vani practice is done mostly as child marriage which is prohibited in Islam and all over the world laws. According to UN Convention in which child marriage are prohibited under Rights of Child in article 2. At the same according to Muslim Family Law Ordinance, that at the time of marriage the girl must have reach at the age of 16 and a boy must reached at the age of 18, and both proper consent taken before marriage. According to Punishment for Parent or Guardian Concerned in a Child Marriage Section 6. If any persons promote the child marriage in any case or in any way shall be punished minimum 1 month or with fine which extends to one thousand rupees or with both. But vani mostly girls given over are below the age of 18 which is in conflict with these law and convention. . (Ebrahim, Z. 2009). Government takes initiative against vani, Like Human Rights Commission of Pakistan and different NGOs are working against the custom of vani. The Supreme Court of Pakistan has also taken action of forced marriages in different areas of parts of Sindh, Punjab and N.W.F.P. National Judicial Policy making Committee in a meeting announced that vani is unislamic practice and it must be punished.( Minallah, S. (2007). In 2004 Pervez Musharraf, Pakistans ex- president, passed law against vani during visit by the US president, George Bush. But it didnt implement because of laws limited influence in rural areas. In rural area feudal system is so strong so only 15 vani cases have been tried under the new law in Mianwali. (à ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦. There are several cultural factors which become the reasons of violence against women in Pakistan. Patriarchal society, misinterpretation of Islam, and cruel practices in culture are major cause of low women status. Women are considering as object and property. Vani practice is one of the major customary practices which become vital cause of women exploitation. The women pay the cost of that sin which actually they never did. The only sin of women is that she had the blood relation with sinner or criminal. Because of this her whole life are exploited. (Jehanzeb, 2004). If girl married as vani and went to enemy house then there is no place in society. They are treated by their new families without any kindness. Even parents of vani victims are mistreat with her after marriage and not value her sacrificing. They have no place in either home or in-laws. The innocent girls are suffering forever in an environment of opposition Due to psychological trauma it difficult to handle the stressful demand of their husband, children and in-laws. (Jehanzeb, 2004). Vani is considered an evil tradition and sever punishment, especially by the feminists because the main victim is the innocent and wordless girl who sacrifices for the sake of her brothers and parents. It is a cruel behavior towards females because women bear the punishment of that crime which she never committed. (à ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦.. According to the annual report of Human Rights Commission of Pakistan (2003), Vani is like of death punishment for victim women. Although they are not physically killed, but the humiliation, abuses and misery which they face in her husband home is terrible punishment which she faces in her whole life. Women face this for that crime which she never did. (p.56) Vani girl is just like a slave in their house, because she comes from the enemys family. The Taunts, curses and violence become the fate of vani women in everyday life, because she has blood relation with that person who killed their loved one. She is a continuously reminder in the in-laws of the death of their loved one. They try to give pain to the girl and her family members. (Ullah Khan, Z. 2006) This custom is like announcement of death sentence for girls, because she knows that she has to live in unwelcoming and miserable scenario till the end of her life. She must lives in aggressive situation and she will never be happy there, because there no one love and care about her. Everyone abuse and taunt her, because she has blood relation with sinner. (Ebrahim, 2006). Vani whether is used properly or is misused, is against the norms of human rights. The vani girl has to bear psychological and mental torture till the end of her life. That girl will have to live in an unsympathetic situation and she will never be happy over there. The innocent girl never understands the cause of pain upon her. Her body, mind and soul would traumatize till she dies. They have to face terrible cost of that decision. (Khan, 2009). Violence against women is not only brings physical injuries, psychological impacts of violence become the cause of pressure on their power of thinking and behaving. This violence leaves a long lasted trauma which with no proper healing. (Babur Udin, Z . 2007). Because of vani women life becomes miserable. So being a mother miserable condition and lack of security makes children turn into indirect victims. Apart from the women suffering problems with self-esteem, their children face severe emotional and behavioral problems growing up with the traumatic. (Jehanzeb, 2004). Violence against women is not only about women violence on sex, or about conflict. It is about control, their mobility, their access to material resources and their both productive and reproductive role (Heise, Ellsberg and Gottemoeller( 1992) highlight:p.2) In patriarchal society women has low status, because man considered as personal properties which control every aspect of lives of women including their life style, behavior and movements etc. Men make the decisions, and women pressurize to follow those decisions in family, tribe, community and society. Because of male dominating society women consider minority in society. (Hassan, 1995).In many tribal areas, women are even not considered as human beings. She is cattle or personal property which used for trade or to settle debts or conflicts. These types of practices become women low status in society. (Shaheed, 1990). In our society women are face discrimination and violence on a daily life, due to the cultural and religious norms and belief. In our society the concept of Char Divari, a term translated literally to mean the four walls of the house restricted women mobility. (Shaheed, F. ghazdar, A.1998) According to social norm women restricted in her father and brother home and after marriage the live in husbands home. There is no other option for her. In the society the proverb like ( aurat baap k ghar ko chorti hai dole mai or shohar k ghar ko coffin mai) mean women leave father home in bridal palanquin and that of their husbands only in coffin. These types of social norms restricted women mobility. She faces psychological and physical violence but never dare to leave it.( shaheed,F. ghazdar,A.1998) In vani practice at the time of departure no brides are made in proper way and when she leave the father home that time their relative and parents weep bitterly because they know that now her mobility is restricted. Even she never allows coming parents home expect particular occasion. (Salamat, R. 2007). In our society women continuously become the victims of this senseless violence. The hounor of family associated with women. Through out life it is internalized on her in socialization that family hounor are linked with her action. Women spend whole life in submission and fear that she doesnt do any thing which becomes the result of family dishonored in society. (Shaheed, F. ghazdar, A.1998) All her life she faces threats. She accepts all kind of violence for the sake of father, brother, or husband hounor and actually these relation makes women lives more miserable. So through out whole life women have pressure to safe the hounor of male and family in society. In vani same women has social pressure to safe the life and hounor of his male member of family. For the sake of his family so-called honour she spend whole life in hell (Babur Udin, Z. 2007) According to Human rights lawyer Hina Jilani (1998, p.143), women protection in the name of family honour from immoral activities is done for the sake of social morality actually is the oppression of basic human rights of women. Gender-based violence included physical, psychological violence on women, which is done by her husband or by another person family. Physical violence includes torture beating burning and murdering of woman. Psychological violence includes verbal aggression, humiliation, abuse, taunt etc. (International Planned Parenthood Federation (2000). When vani women went husband home where she face physical violence like beating, torture of husband or other family member and also psychological violence like curses, abuse, taunt then how her life are secured. This violence has no limitation, women face it till death. (U, Ubaid. K, Ullah, Zia. F, Aliya. 2006)

Abortion is Moral :: abortion argumentative persuasive argument

Abortion is Moral      Ã‚  Ã‚  Ã‚  Ã‚   On the question of abortion being moral, the answer is clearly that terminating a fetus' life under certain circumstances is not only moral, but it is also our responsibility to terminate it   if the quality of life is in question for the fetus.   A second major reason is that to declare abortion immoral   would mean that we would   have to consider the factor of   how the conception came about.   This cannot and should not be done.      Ã‚  Ã‚  Ã‚  Ã‚   Quality is a major factor in the question of the morality of abortion. When parents decide to keep or not keep a baby the issue of adoption does not play into this.   The reason for this is that once the baby is born that the parents may change their mind if they want to keep it.   Parents must decide at the onset of the pregnancy to decide if they can in good conscience bring a child into the world, if the answer is yes, then people should proceed with the pregnancy and then determine whether they want to give the child up for adoption.   It is a parent's moral responsibility to make sure that the   environments which the child will be brought into will be healthy and supportive.   It is a far greater crime to treat a child poorly for eighteen years then it is to terminate a fetus that cannot think, feel or is aware of its existence.      Ã‚  Ã‚  Ã‚  Ã‚   On the second point of making the way that conception occurred a non- factor I am not saying that having the babies of rapists or in cases of incest is okay.   Still, for the argument that abortion is immoral, you must argue that the action is immoral, not the child. The child cannot be either at this point. If we are then talking about the act of abortion then who is to determine right and wrong.   A court of law should have no place in this decision. The primary interests in this pregnancy should make the decision themselves.   This would normally be the parents of the fetus.   The action in the case of rape is defiantly immoral, but the fetus is not. To say that the abortion is moral

Influence of Parents on Academic Performance Essay

Authorities parenting, psychosocial maturity and academic success among adolescents, study of Steinberg et al. (1989) describes that when a parents treat their child warmly, democratically, and firmly, they will develop positive attitudes, they will achieve more and do better in school. Multidimensional conceptualization of parent involvement in children’s schooling according to Grolmck’s (1994), it describes that parents must support their child specially to their experiences. Parental Involvement and academic achievement of peer accepted and peer rejected children, a study by Chowdhary and Jayasmita (1997), describes that parental involvement may have influence to the academic performance of a child as a accepted or rejected. Comparative study of parent-child relationships of high and low achievers, study by Kang et al. (1997); the Tiwari (1997) was used to develop this study, it used eight dimensions at parent and child relations such as acceptance, rejection, domina nce-submission, encouragement-discouragement, love-hate, authoritarian-democratic, reward-punishment, trust-disburst, tolerance-hostility. In this study it reveals that children who had warm relationships with their parents achieved higher in classroom. Parent-child relationship and academic motivation, study of Suman et al. (2003), it revealed that the achievement motivation was higher when adolescents perceived their parents as loving and demanding. Sibling rivalry and relation to achievement motivation, study of Vasuki et. al (2004), data were from Neerakatwal’s (1988) and Deo Mohan’s Achievement Motivation Scale (1985), it showed that rivalry towards siblings, tended to have low levels of achievement motivation. Effect of Peer Academic Reputation on Achievement Gest et. al (2005) argued that peer academic reputation (PAR) may influence children’s academic motivation and achievement even if it is not veridical. This argument is consistent with research on the effect of teacher expectations on achievement, which demonstrates that teacher perception of children’s academic ability, whether accurate or not, affect student’s grades and scores on standardized achievement tests (for reviews see Brophy, 1983, Jussim Eccles, and Mardon 1996, and Jussim and Harber, 2005) Developmental Issues Researchers speculate that growth in social cognitive skills, including the capacity and motivation to use social comparison information to shape self-evaluations, account for the trend toward more negative and more differentiated self-perception in grades K-3 (Kuklinsks and Weinstein 2001: Markus and Wurf, 1987). Also make children the transition from kindergarten to the more formal academic setting of grades 1-3, more social comparison cues, may be available, and feedback on one’s academic performance may be based more on comparison to others versus improvement over one’s prior performance (Eccles et. al, 1993: Ruble and Frey, 1987: Ruble, Grosovsky, Frey, and Cohen, 1992) Influence of siblings on adjustment of adolescents Conger et al. (1997) carried a study on parents, siblings, psychological control and adolescents. Data were obtained by using Rosenberg measure of self esteem (Rosenberg, 1965) Pearten measure of control and mastery developed by (Pearlin, 1981), SCR-90-R (Symptom checklist revised; Derogatis, 1983) was administered. Results of the study indicated that psychological control both by parents and by siblings contributes to increase adolescents adjustment problems and to diminished self-confidence. Vasuki et al. (2004) carried a study on â€Å"sibling rivalry and its relation to frustration, mental health and self conflict of adolescents† on a sample of 60 girls and 60 boys from three city schools of in the age group of 15-18 years. Data were obtained using Neerakatual’s (1998) sibling relationship questionnaire, Chauhan and Govind Tiwari’s (1969) Frustration test, Smt Rama Tiwari’s (1986) self conflict questionnaire, Jagdish and Srivastava’s Mental health questionnaire. Results of the study revealed that both males and females of dyads and multiples showed rivalry towards their siblings in a homogeneous way. Greater extent of sibling rivalry also lead the adolescents to become more frustrated. Oliva et al. (2005) carriedout a study on â€Å"sibling relationship during adolescence† on a sample of 513 adolescents aged between 13 and 19 years. Data were obtained by using an instrument created by Steinberg et al. (1991) to assess the parenting style, questionnaire on sibling relationships (QSR; Arranz et al., 1994), inventory of peer attachment (IPA) developed by Armsdeu and Greenberg (1987) and Rosenberg self-esteem scale (RSES; Rosenberg, 1965). Results of this study indicated that having siblings was related to adolescent’s social and personal adjustment, although only among girls and only in cases of good sibling relationships. In cases of poor sibling adjustment, it was the negative effects of every day situations of rivalry and conflict outweighed the benefits of any support that was provided.

The Crucible similarities and differences essays

The Crucible similarities and differences essays The Crucible Similarities and Differences Many movies are played out much differently than their stories. Most are the same and different in many ways. The Crucible was one of those exceptions. It was made into a movie that was almost exactly the same as the play. During the movie John Proctor was followed by Abby Williams when he walked out of Reverend Parriss home. Abby followed him out to the side and started to talk to him. Abby did most of the talking while John was trying to understand her and yet trying to ignore her. She told him that she thinks about him all the time and can live without him. She also thinks that he feels the same way but feels like his wife is in the way of their love. Abby proceeds to talk until she kissed him on the lips. Much to his surprise John pulled away and started to pronounce his love for his wife Elizabeth and wanted Abby to leave him alone. This never happened in the play even though Abby was in love with John and most likely would do that. While in the courtroom when Mary Warren was there Abby cried out about a yellow bird on top of a board in the ceiling. She said that it was Mary Warrens spirit. All of the others girls followed Abby example and started to yell and cry. They all started to shake and said that there was a cold breeze. Reverend Parris felt Abbys forehead and said that it was very cold. He ordered Mary to stop possessing the girls. Mary refused to say that it was her. While explaining that it was not her the girls started to repeat everything she was saying as if she was telling them to. Mary pleaded with the young girls to stop but they wouldnt. John Proctor took her out of the court room and the girls then stopped. This scene happened in both the movie and the play. Near the end of the play John Proctor confessed to the high court. He was made to sign his name to a written confession. Elizabeth was by his side the entire ti...