Dead Man in Deptford and Any Old Iron Essay Example for Free

Dead Man in Deptford and Any Old Iron Essay Using the extracts from Dead Man in Deptford and Any Old Iron, and the whole of A Clockwork Orange, discuss the effectiveness of Burgess wide and varied use of language and dialect. If I were to begin this essay with a foreign word, a phrase that had been obsolete for four hundred years, and a totally incoherent sentence, complete with fabricated slang terms, then the fair or foul reader (but wheres the difference) would probably dismiss it and I would receive an F. And yet I would be imitating the style of one of the twentieth centurys prolific and widely discussed authors: Anthony Burgess. In every novel that he has written, Burgess has displayed a love of, and an acute skill for, words and word-craft, which a blacksmith might display in his trade. As soon as I started to read A Clockwork Orange, I wanted to put it down again. In the second paragraph, I counted eighteen words that I did not understand, including such timeless gems as droog, rassoodocks and, my personal favourite, mozg. I was equally baffled when confronted with the two extracts. But I slavishly stuck to it (partly because of my rather demanding English master), mostly because I was personally intrigued as to what those terms meant. One soon realises that Burgess actually likes to do this it is his wordplay. But equally, it is also an integral part of the book; he adapts his style of language for a number of reasons Firstly, in order to complement the era within which his plot takes place. For instance, Dead Man in Deptford is full of extinct words such as simulacrum and inkhornisms, and further to this, it is written in the grammatical style of a sixteenth century playwright, with long and jumbled sentences such as You must suppose that I suppose a heap of happenings that I had no eye to eye knowledge of or concerning. And in A Clockwork Orange, there are many unknown words since the novel is set in the future, and presumably the language has evolved over time. Secondly, he includes certain words and phrases in order to set the scene and establish a certain ambience. An effective example is Alexs entrance into the treatment clinic in Chapter Three of Part two of A Clockwork Orange. Whereas before Alex has relied heavily on his invented words in his narration, here he only uses the basic words such as horrorshow. Instead he concentrates on the description of his surroundings, using the word white many times. The lack of slang contributes to this description and tells the reader what Alex is thinking at that moment. Here, for instance, he is wary of his new environment and not yet comfortable enough to use his familiar language. A third explanation for Burgess use of language lies in the variety of the various characters, in the novel and both extracts. This is where dialect and implied accent become very important. Any Old Iron provides a good example in Dai Williams. His speech does not really include unfamiliar words and phrases, but there is a huge difference in his style. Lets take the sentence, Back to it with your youth and your vigour and it is your shout now. Its length, enhanced by the use of and and the repetition of your, seems to imply the intonation and speed with which it should be read. There is a certain rhythm that cannot be avoided when reading it. In other words, it looks Welsh, and when read, it sounds Welsh. Examples in A Clockwork Orange where dialect is used to distinguish characters come at the end of Part One, where the starry old ptitsa uses swashbuckling and old-fashioned language, such as wretched little slummy bedbug. The several comic book villains in Alexs cell in prison also add some variety, and in this case, humour: Yeth, yeth, boyth, thatth fair. But the final explanation for Burgess wordplay is by far the most important: it influences the reader to think in a certain way. This is most prominent in A Clockwork Orange. In the first half of the novel every tolchock or kick that Alex makes is usually preceded by the word horrorshow, so that it is constantly drummed into the readers mind that what Alex is doing is good. In contrast, the description of violence in the second half of the novel, after Alexs treatment, lacks any poetry, elaborate slang, and therefore glorification. We see what Alex sees: pure, repulsive and undisguised violence. We feel what the narrator feels. This can be said of another part of A Clockwork Orange and a certain part of Dead Man in Deptford: wherever there is an argument leading up to a fight. In Dead Man the verbal jousting comes before a particularly large brawl, one that is described in a rapid and flowing manner, almost as a commentary. Marlowe enjoys what is happening, like Alex. But also like Alex, when Marlowe is describing violence later on in the novel (the executions), there is a complete lack of enjoyment and fancy wordplay. As a side note, there is one extra reason why our great philologist Mr Burgess uses such language and dialect. It is for the simple reason that it is vastly enjoyable, both for him and for the reader. In Clockwork and Dead Man, Burgess has had the opportunity to create words and styles that go against the rules of contemporary English (this is true of Dead Man because there are no records of how Elizabethan citizens spoke). At first this can prove to be extremely irritating and demanding, and the reader feels the need to reach for a dictionary after every sentence. It is particularly annoying because the reader knows that this is English, a language he or she should understand, and yet it is totally incomprehensible. But I personally enjoy immense satisfaction by simply reading the novel without help, and interpreting the words in my own time. It soon becomes easy and very rewarding.

The Overpowering Nature of Nurture

The Overpowering Nature of Nurture Our first impressions are generated by our experiences and our environment, which means that we can change our first impressions by changing the experiences that comprise those impressions. (Gladwell, 2005, p.97). We are, to a certain extent, the person we are, but the reality is that for reasons unknown to us, there are just certain people with which we do not click. It may be ground into our genes or it may have been structured into our thoughts and beliefs by the environment. The same goes for our own first impressions. We are naturally going to look a certain way or have a certain talent that gets peoples attention, but we still have the ability to change, at least partially, the first impression we show other people. There is no doubt that genetics determine a part of who we are as individuals, but nature is not the key component when considering who we become, since, as humans, we, through our social experiences and moral development, are constantly being shaped by the world in which we are surrounded. Every person is born into this world an individual and it is those initial seconds and minutes after we are born that show the importance nature. Jensen (2005) states, All humans are unique because of both prenatal differences and postnatal experiences (p.113). Our prenatal differences are significant because they determine our genes and the way our brain and body form. For example, both my parents have blue eyes and I also have blue eyes. I was also not born with any diseases or addictions because my mother took good care of her body when she was pregnant with me. My dad and my siblings have been diagnosed with ADD in the last couple years. While I have not been diagnosed, I do believe that I have it as well, at least at a minimal level or at a level Ive learned to control naturally over the years. All of these factors are things that I have no control over; they are what nature has put together for me in my biological make-up. Another biological factor that many people consider is intelligence. According to Gladwell (2008), some people are born with a high level of analytical intelligence which is the type of intelligence measured by I.Q. tests. Oddly, enough, intelligence has a threshold (Gladwell, 2008, p.80). Therefore, despite the amount of intelligence a person is born with, the rest of that persons intelligence, the intelligence that allows us have things like street smarts, is actually learned; it is at this point that the value of nurture comes into play. Nurture is critical when considering the person we each become. After all, our moral development and social experiences are interlinked and both impact the way things turn out for us and various points in our lives. According to Carol Gilligan and Lawrence Kohlberg, moral development happens in a variety of stages. The stage someone actually progresses to will then vary depending on the experiences and opportunities provided. Kohlbergs Theory of Moral Development has six stages and I feel that I am currently between level three and five on his scale, probably depending on the situation (Crain, 1985). In terms of the Heinz dilemma, I agree that the wife should be saved even if it means going against the law to do it. I also know that if I were the druggist, I would not want the death of the wife on my conscious, knowing I could save her. The theory Carol Gilligan created involves three stages, of which I feel I have, in most situations, progressed to the final stage of post-convention al (Hurst, 2013). Interestingly enough, I would credit my higher level of morality to a combination of a religious upbringing, a traditional family life, having to endure the death of my mom, and a sound confidence in myself. It is these social experiences that have helped me understand that while it is important for me to take care of myself, it is also important to consider the needs of others. This understanding of ones own moral development is a contributing factor for the level of success a person can achieve in addition to their social experiences. Malcolm Gladwell emphasizes the influence of an individuals social experiences and upbringing or cultural environments; he states, the values of the world we inhabit and the people we surround ourselves with have a profound effect on who we are and shape the patterns of our achievement in ways we cannot begin to imagine (2008, p.11, 19). My level of responsibility for myself and my family, the supportive environment of friends and family I possessed growing up, and the way I was taught to handle various situations have all affected me in where Ive ended up and how I am today. In agreement with Gladwell (2008), Trish Nicholls, who studied the theories of Lev Vygotsky, states, Culture provides the basic orientations that stucture the behavioural environment of the self (1998, par.10). I am lucky enough to say that I do feel successful at this point in my life, but without the culture I was and am currently surrounded by, I dont believe I would have been able to achieve what I have so far. For example, if my parents did not value higher education and travel, and were not veterans, my years after high school may have been significantly different. I would not have had college paid for by the government and I may not have chosen to spend the money I made working traveling. Without the travel opportunities presented to me at my university, I would not value the things I have or see the world with a global perspective. I also would probably not have as much drive to improve our education system because I wouldnt have had any recognition of how it could be better or what else exists in the world. Vygotsky discusses a zone of proximal development that describes each person as having the potential for greatness, but he also emphasizes why scaffolding and our environment ar e so critical in helping a person become great (Nicholls, 1998). All in all, our social experiences and the nurturing that takes place in our life do affect who we become. It is commonly known that life and who a person becomes is the product of the decisions and path taken along the way. Gladwell (2008) describes successful people in the following way, It is not the brightest who succeed [nature]à ¢Ã¢â€š ¬Ã‚ ¦Nor is success simply the sum of the decisions and efforts we make on our own behalf. It is, rather, a gift. Outliers are those who have been given opportunities-and who have had the strength and presence of mind to seize them [nurture] (p.267). A large part of the decisions a person makes in their life relates directly to his/her moral development and the experiences he/she has. The reality, though, is that talent, a high I.Q. or the presentation of fantastic opportunities is simply not enough; people must take a combination of everything they are given and use what they know to perfect their first impression of who they really are. After all, we only have one first impression to give. References Crain, W. C. (1985). Theories of Development (pp. 118-136). N.p.: Prentice-Hall. Retrieved from http://faculty.plts.edu/gpence/html/kohlberg.htm Gladwell, M. (2005). Blink. New York, NY: Little, Brown and Company. Gladwell, M. (2008). Outliers. New York, NY: Back Bay Books. Hurst, M. (2013). Carol gilligans theory of moral development. In Education Portal. Retrieved March 20, 2014, from http://education-portal.com/academy/lesson/carol-gilligans-theory-of-moral-development.html#lesson Jensen, E. (2005). Teaching with the brain in mind (2nd ed.). Alexandria, VA: ASCD. Nicholl, T. (1998). Vygotsky. In Mathematics education: Constructivism: Vygotsky and the internet. Retrieved March 17, 2014, from http://www.massey.ac.nz/~alock/virtual/trishvyg.htm

Rumination Disorder: Causes, Epidemiology and Treatment

Rumination Disorder: Causes, Epidemiology and Treatment Rumination disorder is an eating disorder whereby an infant or toddler brings back up and re-chews food that was already swallowed and digested. This is known as regurgitation. In most cases, the re-chewed food is then swallowed again; but occasionally, the child will spit it out. For this to be considered a disorder, the behaviour must have occurred to a child who had been eating normally previously, and it must occur frequently for atleast a month. The behaviour may occur during feeding or right after eating. What Are the Symptoms of Rumination Disorder in Babies and Kids? Symptoms of rumination disorder in infants and toddlers may include (1) repeated regurgitation of food (2) repeated re-chewing of food (3) weight loss (4) repeated stomach aches (5) raw and chapped lips. Infants, in addition, may make unusual movements such as straining and arching the back, holding the head back, tightening abdominal muscles and making sucking movements with the mouth. These movements could suggest that the infant is trying to bring back up the partially digested food. What Causes Rumination Disorder? The exact cause of rumination disorder is unknown although there several speculation. According to () some factors that may contribute to this disorder are those that are physical. Physical illness or stress may trigger the behaviour. It may be a way for the child to get attention; it has been found that neglect from the primary care giver may cause the child to engage in self comfort.It has been found that rumination may occur in a state of self relaxation , self absorption and self pleasure. It appears to have a self soothing or self stimulating function. The infant gets some satisfaction from this. For the first four to six months of an infants life, breast milk or an alternative formula is a baby’s source of energy and nutrients (Santrock, 2011). it has been found that breast fed infants have lower respitory tract infections, they are less likely to develop otitis media (a middle ear infection) and breast fed infants have fewer gastrointestinal infections (Santrock, 2011). According to (Chial, Camilleri, Williams, Litzinger, Perrault, 2003) rumination is a functional gastrointestinal infection. This suggests that there is a possibility that children who develop this disorder may have had a lack of breast feeding as an infant which further elaborates that neglect from the primary caregiver is vital. Rumination is common in disorders such as bulimia nervosa. It is a learned disorder and comes from a manifestation of rejection. http://www.webmd.com/children/guide/eating-disorders-in-children-rumination-disorder?page=3 Epidemiology It is difficult to know exactly how many people are affected by this disorder mainly because most cases are not reported. Children tend to outgrow it and as they grow into the adolescent stages and adulthood, they become embarrassed by it and it often happens in secret. Rumination disorder is generally uncommon. Rumination disorder occurs often in infants between the ages of three and twelve months as well as in children with cognitive impairments. It may occur slightly more often in boys than in girls, but few studies of the disorder exist to confirm this. (webmd) For the purpose of this paper, the South African context will be put into consideration. It is important to remember that reality is socially constructed. South Africa is a diversified country with many cultures. Amongst many of the African cultures, western culture is often overlooked and shunned upon. It is difficult to change the minds of others and it would be unethical for an â€Å"outsider† to come and talk against their belief systems. When there is behaviour that is unusual, it is common for the average traditional African woman or man to put their trust in the customary traditional healer. People tend to keep their parental and ancestral roots, this is quite common more often in the homelands where majority of the financially deprived stay; even though sometimes it happens that those who move to the city to look for jobs may adopt new ways of thinking but still truly remaining to their roots. Because of these strong traditional beliefs, primary caregivers may opt for traditional healers than westernised medical attention. It is also much easier to go to a traditional healer than it is finding a good clinic or good health care facility. The social and economic pressures make it hard for children to get the right kind of medical attention. It is common for these primary caregivers to believe it is witch craft, it is something they learn. When something cannot be explained, it is easier to put blame in witchcraft. —often with grandparents staying in rural areas and the younger people moving to the cities in search of employment, better education, and health care. The effects of disrupted bonds are manifold. In our field, the geographical separation between young mothers and the maternal grandmothers has particularly far reaching consequences. We have called our Service theMdlezana Centre. This is a Xhosa word depicting the early bond between mother and child, when they are still one unit—equivalent to the Winnicottian term of the state of primary maternal preoccupation. Infant Mental Health was a new concept in 1995, but it took root in the city of Cape Town immediately. There are no problems in obtaining referrals to the Rondebosch pillar —in fact, at times we are inundated, and can barely cope with the workload. In Khayelitsha, the situation is different and the population was initially hard to reach. There are various reasons for this: In a community where unemployment is unimaginably high, where families are disrupted, where there is often no food, the emotional life of the infant is not a priority. Mothers, who are the main caregivers (I have only seen fathers on two occasions in the past five years) are often depressed and suffer in silence. They have a helplessness that is real and in a way adaptive in the sense that the great majority of women have no choice, but to cope and make do with what they have. They bear their fate stoically and will not spontaneously open up. Then there are cultural factors in that one does not easily share with strangers one’s intimate family problems. There is a sense of privacy and possibly shame and thus problems are often borne silently. A visit to a Traditional Healer is for many a more familiar option. I shall return to this point shortly. The infants themselves are mostly not a problem— they are generally quiet and seemingly content—this is an observation that all western visitors who come with me to the clinic make. The wait is often long, but the noise level low and there is immense patience, even in the babies and toddlers. It is only the physically obvious, such as delayed milestones, that will readily be seen as a reason for a consultation. On a diagnostic level the infants fall into three broad categories: developmental delay, failure to thrive, and increasingly, depression. When a condition sets in after birth, then the presence of evil spirits or bewitchment is  very much in the foreground. For whatever individual reason, the protection of the  ancestors has been withdrawn and the child has become exposed to forces of evil, the  impundulu. The muthiis said to drive out the evil  spirit or to strengthen and protect the child against it. Mostly these interventions are  harmless from a medical perspective —however, there are some mixtures which, when  ingested, can cause gastrointestinal symptoms. Operations and anesthetics are at times viewed with great fear. This may have to do  with a giving up of the child to be put to sleep —which, in effect, could mean a kind  of death. The father of one ill infant whom we saw and who required surgery spoke  about â€Å"sacrificing† his child. The healer who was involved in this case also said to the  parents that surgery would interfere with the workings of themuthihe was using. The  end result was that the child did not receive the operation in time and died. A working alliance with traditional healers is being established with the recent founding  of the Traditional Healers’ Association. It is hoped that with collaborating with the traditional  healers in diagnosis and treatment gaps can be bridged and unnecessary suffering be prevented. I will end this section by giving a brief case illustration. How Is Rumination Disorder Diagnosed in Infants and Children? The diagnosis of rumination syndrome is based upon the characteristic symptoms and the absence of signs of disease. Although diagnostic criteria (symptombased, Rome II) for childhood functional gastrointestinal disorders have been developed, such criteria for children and adolescents with rumination syndrome have not been defined. The lack of formal criteria for diagnosing rumination syndrome in children and adolescents likely contributes to the lack of awareness of the condition and to the difficulty in making the diagnosis. We anticipate that such criteria will be developed in the future. How Is Rumination Disorder Treated in Children? Rumination disorder is a voluntary, learned behaviour which patients are frequently unaware. As infants grow older, clinical features of regurgitation are similar to those of bulimia nervosa. Before one can be diagnosed it has been found that individuals with this disorder undergo several medical interventions and experience prolonged symptoms before a diagnosis is made. (Chial, La Crosse, Camilleri, Bean, 2009) One important aspect in the history is the timing of the regurgitation. Diaphragmatic breathing has been shown to be clinically beneficial in rumination syndrome; although this type of treatment can only take place starting from ages where toddlers can understand. According to (Chiktara, van Tilburg, Whitehead, Tall, 2006) this method is useful to treat children as young as six years of age. Patients should be encouraged to practice diaphragmatic breathing midway through the meal or after meals for three different 5 min periods of inactivity with 10 min in between periods. They should also repeat this plan after each episode of regurgitation. The goal is for diaphragmatic breathing to occur unconsciously during events that may incur regurgitation. Treatment of rumination disorder mainly focuses on changing the childs behaviour. Several approaches may be used, including:Continue reading below Changing the childs posture during and right after eating Encouraging more interaction between mother and child during feeding; giving the child more attention Reducing distractions during feeding Making feeding a more relaxing and pleasurable experience Distracting the child when he or she begins the rumination behavior Aversive conditioning, which involves placing something sour or bad-tasting on the childs tongue when he or she begins to vomit Psychotherapy for the mother and/or family may be helpful to improve communication and address any negative feelings toward the child due to the behavior. There are no medications used to treat rumination disorder. What Complications Are Associated With Rumination Disorder? Among the many potential complications associated with untreated rumination disorder in infants and children are: Malnutrition Lowered resistance to infections and diseases Failure to grow and thrive Weight loss Stomach diseases such as ulcers Dehydration Bad breath and tooth decay Aspiration pneumonia and other respiratory problems (from vomit that is breathed into the lungs) Choking Death What Is the Outlook for Children With Rumination Disorder? In most cases, infants and young children with rumination disorder will outgrow the behavior and return to eating normally. For older children, this disorder can continue for months. Can Rumination Disorder Be Prevented in Infants and Children? There is no known way to prevent rumination disorder in infants and children. However, careful attention to a childs eating habits may help catch the disorder before serious complications can occur. (culture and psychiatry journal) The culture of the patient In addition to individual factors—such as level of education, medical knowledge, and personal life experiences—culture will contribute to the patient’s understanding of illness, perception and presentation of symptoms and problems, and reaction and adjustment to illness. The patient’s expectations of the physician, motivation for treatment, and compliance with treatment recommendations are also influenced by culture.

Energy Flow Systems :: essays research papers

Energy Flow Systems   Ã‚  Ã‚  Ã‚  Ã‚  Richard White's Organic Machine, and William Cronon's Changes in the Land, both examine environments as energy flow systems. The energy flow model was utilized by the authors to explain relationships within ecosystems.   Ã‚  Ã‚  Ã‚  Ã‚  Richard White's thesis is to examine the river as an organic machine, as an energy system that, although modified by human intervention, maintains it's natural, its â€Å"unmade† qualities. White emphasizes on energy because it is a useful concept that can be easily understood. He says, â€Å"the flow of the river is energy, so is the electricity that comes from the dams that block that flow. Human labor is energy; so are the calories that are stored as fat by salmon for their journey upstream.† White notes that energy is as concrete as salmon, human bodies, and the Grand Coulee Dam. White wants his readers to think about nature and its relationship with humanity.   Ã‚  Ã‚  Ã‚  Ã‚  White explains how the river is energy. The Columbia River works as gravity pulls it to the Pacific Ocean. The Columbia is continuously cutting into the terrain that it flows through. Over millions of years water rushed through the Columbia Basin to form the Columbia River. Water carries soil, silt, and debris downstream. The constant movement of material in the river cuts and shapes the river basin into the land. This movement is a slow and inefficient use of energy. According to White, only two percent of water's potential energy results in the work of erosion. The other ninety-eight percent of water's energy was lost as water molecules rub against themselves, the river bed, and the river banks. This energy was released as heat into the river.   Ã‚  Ã‚  Ã‚  Ã‚  Often the energy of flowing water was not recognized. There are occasions when rivers do show their power is destructive ways. Power was usually demonstrated through floods, and more so in flash floods. Thousands of years ago, an ice dam in the Columbia River, holding the glacial lake Missoula, broke and created the largest known freshwater flood in earth's history. The flood rushed into the Columbia Channel and created the Grand Coulee and other rock channels that would have taken the Mississippi River three hundred years at full flood to create.   Ã‚  Ã‚  Ã‚  Ã‚  Salmon are also a part of the Colombian energy model. As the river works its way downward to the Pacific Ocean, the salmon work their way up the Columbia to spawn. The energy in salmon can be measured by their body fat and caloric value. Salmon start their run upstream prepared for the long hard run. Their bodies have stored fat and oil after a year worth of feeding at sea.

A Look at Bipolar Disorder Essay -- Diseases/Disorders

Bipolar disorder, also known as manic depression, is more than just ordinary mood swings. People suffer from periods of mania to periods of depression. Bipolar disorder is a significant medical condition that is a great health interest in America (Hopkins Medicine). The number of people being diagnosed with bipolar disorder increases every year; therefore, the importance of education and understanding of this disorder also increases because it can affect so many people’s lives. According to Johns Hopkins medicine, manic depression affects more than 5.7 million American adults--or about 2.6 percent of Americans age 18 and older in a given year. Both sexes are affected equally. Bipolar disorder does not discriminate against race, ethnicity, or social class. Adolescence or early adulthood is when bipolar disorder normally begins, with 25 being the average age. Although researchers have not yet identified the gene, it is believed to be hereditary and likely runs in the family (Hopkins Medicine). The precise cause of bipolar disorder is not known, but there are a few components that to may lead to bipolar episodes. Experts believe bipolar people have biological changes in their brain and an imbalance in brain chemicals (neurotransmitters). Hormone imbalance is also believed to be a cause of episodes. People that have a blood relative with bipolar disorder have a greater chance of also being bipolar. When someone has a stressful, abusive event, or has suffered a great loss may also trigger bipolar (WebMD). Symptoms of bipolar disorder can vary from mild to severe. The symptoms of mania consist of mood changes such as periods of feeling â€Å"high† or exceedingly happy and outgoing while also being agitated. People suffering from mania ... ...y/conditions/adult/mental_health_disorders/manic_depressionbipolar_disorder_85,P00743/>. Johnston, Janice. ABC 20/20. 21 April 2011. 1 April 2012 . Mayo Clinic Staff. Mayo Clinic. 18 January 2012. 31 March 2012 . National Institute of Mental Health. NIMH. n.d. 24 March 2012 . Russell, Peter. WebMD Health News. 14 April 2011. 1 April 2012 . Torrey, E. Fuller and Michael B. Knable. Surviving Manic Depression. New York: Basic Books, 2002. WebMD. WebMD. n.d. 24 March 2012 .

Alcohol in the body

After the ingestion of the alcohol by the man, it passes from the stomach then to the intestines and into the blood stream in a process called absorption. This alcohol is then broken down by body chemicals called enzymes. In this case alcohol is converted to acetaldehyde after a mediation of an enzyme called Alcohol Dehydrogenase (ADH). ADH is believed to cause non-dehydration symptoms of hangover, like nausea. This process occurs in the liver. Under the influence of other enzymes acetaldehyde is quickly converted to acetate which is eventually reduced to water and carbon dioxide.An enzyme called cytochrome in the liver metabolizes the liver. This enzyme is increased in the event of continuous heavy drinking by the person in question. Although large percentage of alcohol consumed is metabolized in the liver, some small portions of unmetabolized alcohol will still find their way in urine of the individual. It is also likely to find some portions in breath. 30 to 45 minutes of after wi ll see the man’s blood alcohol level rise.Despite the amount of alcohol consumed by the individual, the liver will only be able to metabolize a specified amount of alcohol per hour. This rate of alcohol metabolism depends on the amount of metabolizing enzymes in the liver of the guy. This amount of enzymes varies from one individual to another. It appears to have some genetic determinants. Alcohol is absorbed more slowly than it is consumed. Consequently, the consumption needs to be checked to reduce the risk of it accumulating in the body due to its slow metabolism. Alcohol can even intoxicate the body.

Islamic Civilization in Malaysia

ISLAMIC CULTURAL DEVELOPMENT IN MALAYSIA A Summation: Introduction This study covers the often-pressed subject of the role of Islam in the culture of Malaysia and within the everyday lives of its population. Malaysia is predominantly an Islamic country where the majority, i. e. 60%, of the population are Muslims. The other main faiths include Buddhists 19%, Christians 9%, Hindus 6%, and Chinese 4. 5%, with the rest having minor (or being without) religions. While Malaysia has a multi-cultural population, there is good tolerance between all major faiths, which co-exist in harmony.Background It is most commonly reasoned that Islam first arrived in Malaysia with Sultan Muzaffar Shah I of Kedah (12th century), the first ruler to be known to convert to Islam after being introduced to it by Indian traders, who themselves were recent converts. During the 12th century AD, when Indian Muslim traders stepped on Malaysian soil, people of Malaysia and Indonesia adopted and absorbed the religion peacefully. By the 15th and 16th centuries it was the majority faith of the Malay people.Meanwhile, Malaysia developed politically into its recognized nine constituent states, namely Kelantan, Terengganu, Pahang, Kedah, Perak, Perlis, Selangor, Johor and Negeri Sembilan. Initially, the draft Constitution of Malaysia did not specify any official religion for the overall State. However, the rulers of the nine individual states felt that it was appropriate that Islam should be the official religion, collectively across all states of the developing country. The Malaysian states have constitutional monarchs or sultans.These rulers still maintain authority over religious affairs of the states. The states of Penang, Malacca, Sarawak and Sabah do not have any sultan, but the king, Yang di-Pertuan Agong, plays the role of head of Islam in each of those states, as well as in each of the current Federal Territories of Kuala Lumpur, Labuan and Putrajaya. To this day the doctrinal belief and fai th, ethical and moral values of the Malays are based on Islam, which is a major contributor to the colour and cultural landscape of Malaysia.Of course, other religious and cultural elements have been harmoniously integrated into the Malay way of life, to contribute to the overall philosophy of the country, which demonstrates that Malaysia is indeed Islamic but tolerant of other faiths in the modern age. Accounting for over half the population, the Islamic Malaysian’s are the country’s largest ethnic group and national language, dating back to its oldest indigenous generation, whom are known as â€Å"Bumiputera†, which translates as â€Å"sons† or â€Å"princes of the soil. Historically, Malaysian life was centered on the village, or â€Å"kampong†, where one would need not travel far to experience the indigenous cultural aspects of the religion. Of course nowadays this principle is equally valid in the growing cities and urbanization. Having Islam as the largest practiced religion, Malaysia still prides itself as being a multi-confessional country, with over 17 million Muslim advocates.In comparison to the ethno-based Chinese and Hindu civilizations, and geo-based Christian civilization, Islamic civilization was the first that could be called universal, in the sense that it comprised people of many different races and cultures, on three different continents. The Islamic Civilization was European, having flourished for a long time in Spain and southern Italy, on the Russian steppes, and in the Balkan Peninsula. It was self-evidently Asian and also African, so it more than definitely unique. All the while Islamic civilization is promoted in Malaysia, it is widely elieved that the greatest success to its uprising is its inherent concept of fairness, understanding and the promotion of human and constructive relationships between religious and cultural indifferent people, derived from the Quran and the Prophetic system of governa nce. Till this day, the progression of Islamic faith still prevails amongst its Malaysian citizens. Islamic Influence on Malay Culture The religion itself has not only enlightened its followers, but also has introduced many significant transformations into the Malay civilisation, society, and culture.Islam can be considered to be the prime, and underlying, influence of the development of Malaysia over the centuries, eventually into the modern day. The population has been united so that all live and prosper peacefully, regardless of origin or ethnic background. That unity has stood the test of time against any racial or ethnic discrimination, but did contribute to the mutual tolerance and understanding, and thereby integration, of various racial and ethnic groups such as Arabs, Persians, Turks, Africans, Indian and South-East Asian, including Malaysia.In Malaysia, the diverse ethnic groups that embrace Islam emphasize the sense of brotherhood and sisterhood, regardless of tribe, cree d or language. The notion is universal across Malaysia, and actively encourages learning and development of individuals through Islamic study while supporting science and technological development for the benefit of the population as a whole. Indeed Islam is not limited to the Malay mainland, but is prevalent throughout northern Sumatra.Also it is predominant in nearby Java, Indonesia, southern Thailand and the southern Philippines, which enjoy good, peaceful relationships with Malaysia. Cultural-Islamic Fusion in Malay Rituals, Practices and Festivals Most Malaysians practice the Islamic rituals of: I. Prayer and affirmation of Allah as the One God and Prophet Muhammad as the Messenger of Allah. II. Five obligatory daily prayers, and the significant Friday prayer. III. Ramadan (fasting for one month). IV. Donation of alms, or zakat and fitrah. V.Pilgrimage to Mecca. The Malay understanding of Islam is based on the Sunni tradition. The most authoritative guide to the practices of pr ayer including the various post-prayer rituals, and supplications, is the teaching and writings of Sheikh Daud al-Fattani, entitled Munyat al-Musalli. Thus, the faith is disseminated and practiced throughout the region. Most Malaysians, to an extent that mosques and prayer houses are usually full, observe the Friday congregational prayers, and the Tarawih prayer during Ramadan.Also, people will celebrate auspicious occasions by going to the mosques or musalla early in the morning, then later visiting their relatives and friends. During the two Eid celebrations, especially the Eidi l-Fitri that is considered to be the day of feasting after a month fasting period, people take much pride in proving much food that can be enjoyed by all visitors as they open their doors for â€Å"open house† celebration with family and friends, when even strangers are welcome. â€Å"Malay† ethnicity comprises the majority of the Malaysian population, providing a significant impact to the na tional culture.Therefore, when there is a celebration celebrated by the Malays, it is usually enjoyed by the entire nation. Consequently, the annual monthly period of Ramadan is a good time for Malaysia, where those local or visiting, can benefit and enjoy from its culture. The annual Eid Il-Fitr period changes every year, in accordance with the Islamic lunar calendar. While such tradition is deeply historical, the younger generation nowadays still appreciates the value of celebrating Eid Il-Fitr.Malaysia’s commercial and technical development in modern times is fast paced, however, all Malaysians, and their guests, can see and be proud that the religious tradition has also developed to provide a fusion of culture and religion that is enlightening and serving modern needs. Islam and Multicultural in History The development and proclamation of Islamic culture has made significant contribution to the development of the worldwide civilization, including sciences, technologies, e thics etc.In modern times, Islamic civilization as such, with its inherent traits, continues to influence scientists and scholars in parallel to their prime disciplines. Islam and its Influence on Local Cultures Islam positively nourishes and enriches the culture of its disciples. It regulates the both national and localized culture, the result of which is that people retain their own culture, regardless of specific geographical origin, yet they easily and happily accommodate the Islam way of life.Islam has justified influence on national legislation and laws, providing for development and protection of individuals regardless of gender, while maintaining the â€Å"Malaysian† ethnicity and associated culture. Wherever one looks in Malaysia, there is evidence of Islamic faith and the associated way of life. This is exhibited and ranges from governmental regime to individuals’ attitudes including personal relationships and interactions and food. Also there is influence in business and commerce, e. g. Islamic financing, and to some extent in architecture.It is fair to say that Islam is a common thread throughout Malaysian existence and identity. Islamic Art in Malaysia Islamic art can be traced back to as long ago as the seventh century in the Middle East. Aspects of Islamic art forms can be seen in metal-works, fabric, pottery, canvas oils and paints, through to its impressive writing style or calligraphy. Use of color and detail presents a picture that not only looks attractive, but also makes one think and inquire deeper. Throughout the ages the Sultans, allowing them to be used in the architecture or buildings of that period, encouraged these art forms.Islamic art can also be found in decoration and furnishings, which serve to reinforce educational and spiritual purposes. Many of the finest examples of Islamic Art can be seen in Malaysia, through its architecture and picturesque skyline scattered with decorative domes. Here, Islamic art is a part of everyday life. Islamic art is essentially an art form that has survived the test of time through its continuous updating and evolution. It is used as a tool for increasing tourism, and an appreciation of Islamic conservatism, as most of the tourist sites are highly embellished with forms of Islamic art.Whichever form of Islamic Art one is exposed to, it should be borne in mind that each piece shows a celebration of daily life. It opens the doorway to true beauty and a way to discover the rich history and culture. The experience of Islamic Art leaves its brilliant use of color, design and form engraved in the beholders mind. There are a variety of Malay Islamic Performing arts practices in Malaysia. Many a time, these Malay Islamic Performing arts spread sparsely to even the Southern Thai. This is due to the fact that Malays are the most dominant ethnic group in Southern Thailand.Below are some types of Traditional Malay Performing Arts, which can be categorized as Islamic, namel y: †¢ Nasyid [pic] †¢ Hadrah [pic] †¢ Dikir Laba [pic] †¢ Dikir Barat [pic] †¢ Berzanji/ Marhaban [pic] †¢ Rebana Kercing [pic] Islam and Education Over the years, a noteworthy amount of Islamic religious schools have risen in Malaysia. The institutes which exist not only in the rural areas of the country but in the heart of the city too, teach Muslim students specifically subjects related to Islam, ranging from topics such as the Arabic language, Islamic History and Culture as well as Fiqh.Although it is not deemed necessary for students to attend such schools, the state Johor has made it mandatory for all Muslim children aged six to twelve to attend the schools. Being a fundamental part of the Malay-Muslim community, Islamic schools have played an outsized role in the primary education; even long before Malaysia sought out its independence. Before the British initiated mass education, traditional Islamic schools, or ‘Pondok’, were the onl y system of edifying the citizens of Malaysia. Islamic Movement – Tajdid and Islah Islam is a way of life, and it is not merely a religion.Islam is viewed from three dimensions, which are Islam, Iman and Ihsan. Islam consists of five pillars, and it is mandatory that every Muslim must comply to: †¢ The witness, Syahadah, which there is no god except Allah, and Muhammad is the last Messenger of Allah. †¢ Praying five times a day. †¢ Donation of Zakat. †¢ Fasting during Ramadan. †¢ If able to, then to performing Hajj. Secondly, a Muslim will progress to the second stage of Islam that is called an Imam, which means of affirming to: †¢ The existence of Allah †¢ His angels †¢ His books †¢ His messengers †¢ The Last Day (Qiyamat) Affirming the good and bad (Qada and Qadar) †¢ Meanwhile, â€Å"Ihsan is to worship God as though you see Him, and if you cannot see Him, then indeed He sees you. † Conclusion In this summation, the ancestries and development of the Islamic civilization has been examined – both the religion and the community. It is evident that the teachings of the religion have enabled the Malays to unify and expand across the country in an astonishingly brief period. It can be seen that the Islamic faith is not only a religion but also a way of life for the population of Malaysia, providing spiritual fulfillment and a real sense of purpose.It is prevalent across the whole of society who embraces the faith openly and enjoys its benefits openly. Without Islam, modern day Malaysia would not exist in its current form and considering how well Malaysia has developed and prospered, it maintains the sense of decorum, fairness and largely benefit from the faith that the country strives upon each day. To many believers, Islam has led the Malaysians in authority, stability and extent of government, in enhancement of manners, knowledge and philosophy. 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