Domestic Violence Change In Barking And Dagenham Social Work Essays

Domestic Violence Change In Barking And Dagenham Social Work Essays Domestic Violence Change In Barking And Dagenham Social Work Essay Domestic Violence Change In Barking And Dagenham Social Work Essay This assignment will foreground how domestic force can be reduced in the London borough of Barking and Dagenham. It will concentrate on what services are already available at that place to contend domestic force in the borough, what will be done to better those services which are already available and what could be developed farther, it will discourse how these alterations will be promoted. This assignment will discourse the challenges that will be faced while seeking to implement these alterations. It will besides foreground those who will defy the alteration to be implemented and how the opposition will be addressed. The borough of Barking and Dagenham is located in the North East of London. It has a population of about 163,000 and a geographical country of 8,877 estates including 67,000 places ( Contentss about the Barking and Dagenham country, 2009 ) . Domestic force is any incident of endangering behavior, force or maltreatment ( psychological, physical, sexual, fiscal or emotional ) between spouses or household members, irrespective of gender or gender ( Hester and Westmarland, 2005 ) . The borough of Barking and Dagenham has one of the highest rates of domestic force across London with 4,506 incidents which were reported to the Police in 2009/10. Domestic force histories for 22 % of notifiable offenses in Barking and Dagenham, and hence poses a serious concern for alteration ( Barking and Dagenham Domestic Violence Forum, 2009 ) . Domestic force affects all societal groups, i.e. adult females, work forces, kids, homosexual etc ( Hegarty and Taft 2001 ) . Womans are affected more in this borough with 77 % victims of domestic force in this borough. 1 in 4 adult females in United Kingdom will see domestic atleast one time in there life clip ( British Crime Survey 2001 ) . A alteration has to be implemented in order to cut down domestic force in this borough of barking and Dagenham. Lewin ( 1951 ) proposes that when implementing any alteration there are a figure of factors that help to accomplish alteration every bit good as factors that may impede alteration. On the other manus, a confining factor could be an unwillingness to alter. Change agent, should non be surprised at the jobs that are encountered while implementing alteration and should be equipped to cover with all results, while being prepared to modify any planned procedures as the alteration progresses ( Leavitt et al 1973 ) . It is of import to choose the most appropriate scheme for implementing the needed alteration in order to cut down domestic force in the borough of Barking and Dagenham. The ability to joint a shared vision is a critical facet to a alteration ( Dess and Picken 2000 ) . The vision provides the borough with a clear future way and support for the trust s mission about cut downing domestic force Domestic force has to be addressed because it is now being recognised as a wellness issue which can hold an tremendous consequence on people s mental wellness ( British Medical Association ( BMJ, 1998 ) . It is now good accepted that maltreatment ( both in childhood and in big life ) is frequently one of the major factor in the development of depression, anxiousness and other mental wellness upsets, and may take to kip perturbations, self-destruction and attempted self-destruction, self-harm, substance abuse and eating upsets ( Golding 1999, Humphreys et al 2003 ) . Children who are affected with domestic force are at increased hazard of behavioral jobs, emotional injury, and mental wellness troubles when they grow up ( Hester et al 2000 ) . Physical hurts are besides common and these include contusions, fractured castanetss and other external hurts. In Barking and Dagenham, there has been an debut of the East London Perpetrator programme which was established towards the terminal of 2006 with neighboring boroughs Newham and Waltham Forest as an option to cut down repeated offense ( Barking and Dagenham Domestic Violence Strategy, 2008 ) . However, the statistics show that there seems to be less or no decrease in domestic force. Despite the fact that many people have the same beliefs that victims of domestic force must be helped, no 1 talks about assisting culprits of domestic force and if they do at all, many will desire the culprits to be prosecuted. However, the truth is that culprits of domestic force besides need aid. Many people do non look to understand that in the same manner the culprit is besides a victim of fortunes which would hold made an impact in his life when he was rather immature such as an opprobrious and violent relationship between his parents or himself being abused when he was immature either by his parents or relation. It can besides be due to civilization that violent work forces claim that in their civilization, adult females have an inferior function, and the usage of force is endorsed to maintain adult females in line. Some culprits accuse the legal system for trying to destruct their civilization. Awareness needs to be raised to these people to do them understand that It is of import to keep cultural traditions and beliefs, but this can be done without force or maltreatment In the multi-cultural borough of barking and Dagenham, Perpetrators of force may wrongly warrant their disfunction in a figure of ways which include civilization and faith. Unfortunately, their logical thinking may even convert victims that they are deserving to be beaten because of civilization. The feeling of shame for the victims of maltreatment becomes a signifier of societal control designed to protect maltreaters ( Haider, 2002 ) , while female subjugation is frequently wrongly justified by work forces on the footing of spiritual and cultural beliefs ( Rahim, 2000 ) . In order to alter the behavior of those responsible for domestic force and to accomplish a decrease in repetition exploitation, it is of import that more resources must be focussed upon the culprits of this offense. Raising consciousness to culprits will be the chief resource that should be focused upon. The engagement of spiritual leaders in educating people and raising consciousness about domestic force is really important in the borough of Barking and Dagenham because these spiritual leaders are really influential to their followings. Another ground why spiritual leaders should be used as a tool in combat and raising consciousness about domestic force is that most maltreaters attend idolizing topographic points and hence if the massage is preached about domestic force, it would be making out to a big Numberss of the community. Therefore the borough of barking and Dagenham will concentrate on candidacy for Muslim leaders and other church curates to work towards cut downing domestic force incidents against adult females through the development of educational plans which will be designed to alter cultural attitudes and beliefs of Perpetrators of force against adult females. These plans will authorise adult females at different degrees by raising their consciousness about the available services in the community, heightening their cognition about their legal and societal rights, every bit good as about the manner bing services operate. If culprits of domestic force have relationship jobs with a spouse, they will be taught how to near the spouse without being opprobrious focussing on spiritual values because the nucleus values expressed in the universe s major faiths relate closely to human right rules. Islam views human life as a sacred gift from God, so the life of single regardless of gender age, nationality deserves respect ( Witte et el. 1996 ) . Similarly, consciousness will be raised among the general populace because research shows that in the first case, most domestic force victims turn to households and friends for support ( Humphreys et el 2000 ) . Many people do non cognize how to cover with domestic force that s why consciousness to the general populace is needed. There is a Television advertizement which has been put in topographic point to allow people cognize that domestic force is non an acceptable behavior. There are different cusps and circulars incorporating information of how and where to acquire aid if faced with domestic force and these will be distributed to different bureaus in the borough i.e. general surgeries, Accident and exigencies, Housing service Centres, schools, libraries etc. All these are aimed at raising consciousness to the general populace about the issue of domestic force. Raising consciousness about domestic force in healthcare profession is besides really of import because adult females who seek aid normally turn to healthcare professionals. A survey found that 80 % of adult females in a violent relationship had sought aid from the wellness service at least one time Department of Health ( DH, 2000 ) . Health visitants, nurses, accoucheuses and other health care professionals frequently lack awareness about domestic maltreatment and they normally do non cognize what services are available for those who experience it ( Taket, 2004 ) . Mazza et Al ( 2000 ) suggest that some healthcare staff believe that domestic force is a private issue and fright that patients would be upset or offended if asked about their private issues. Women seek aid to get by with domestic force, are more likely to be in contact with wellness professionals than any other service. Health professionals have a duty to care for these patients and should admit domestic force as a major wellness job. The wellness attention professionals can convey their consciousness about domestic force to all those accessing the service by go throughing on all the relevant information to the victims of domestic force. Health attention staff come across many patients who have experienced domestic force, yet they are frequently loath to move on their observations because they feel unprepared to inquire inquiries and to react to the demands of these patients ( James-Hanman 1998 ) . In order to efficaciously raise consciousness amongst cardinal professionals, in-depth preparation about domestic force will be funded and it will be compulsory to all the healthcare professional in the London borough of Barking and Dagenham. For this policy to be implemented successfully, systems will be established to supervise and measure the wellness professionals who have attended and completed this preparation. Besides raising consciousness in healthcare profession, consciousness will besides be raised in schools every bit good because alarming school-age kids the unacceptableness of domestic force can deter them from piquing later in life. This will be done through course of study resources and besides through web site which will offer advice and counsel about what they can make if they are sing domestic force in the place. While seeking to implement the alteration to contend domestic force, some victims in this borough will defy this alteration because some people who get abused may see domestic force as an acceptable behavior due to their cultural and spiritual beliefs ( Peled et el 2000 ) . They would defy alteration because they think that it is the lone manner to continue their matrimony. Educating and raising consciousness to the victims of domestic force that force is an unacceptable behavior regardless of there cultural beliefs and alteration to halt the force is the lone manner frontward. The victims may non turn up to the community centres where consciousness is to be raised and they choose to insulate themselves. They may fear to turn up because they would non desire to be labelled as bad or seen as being badly influence by other adult females in community who are non trusters . This is why spiritual leader will chiefly be used in raising consciousness of domestic force in this borough of barking and Dagenham. Not merely victims will seek to defy this alteration but culprits will besides defy this alteration because they think that by altering and halting their behavior of force in their places, they will be fring control of their households which is non the instance. Perpetrators might defy this alteration by non turning up for seminars which would be organised to raise consciousness about domestic force. That s why spiritual leaders will be involved in educating and raising consciousness because they are really influential to this multi-cultural community of barking and Dagenham. Healthcare staff are besides more likely to defy alteration which is to be implemented because they would claim that they are excessively busy to cover with domestic force. They may besides reason that this alteration would give them more work and other jobs which they may non hold clip to cover with ( Mazza et al 2000 ) . Domestic force is a cardinal issue in the borough of Barking and Dagenham and in UK as a whole. It has become a public wellness issue because it affects the wellness and public assistance of many people therefore needs to be addressed. It is non restricted to any one group in society. It is hence of import to raise consciousness and educate the populace about the rhythm of domestic force and the durable consequence this has to people involved in it. Religious leaders should be used in educating people and raising consciousness about domestic force because they are really influential to a wider community. There is much work underway to turn to this issue with in the borough in footings of raising consciousness and educating the victims and culprits.

Should international non-governmental organizations (iNGO) be allowed Essay

Should international non-governmental organizations (iNGO) be allowed to act anywhere, at any cost - Essay Example t equaling, the enlarging role of inter-governmental associations in the political field and the expeditious globalization of commerce in the economic sphere. However, with the growing influence of INGOs on an international level, a number of controversies associated with misuse of power, liability and legitimacy issues, and corruption charges in some of the reputed INGOs have triggered widespread debate over the role and credibility of INGOs (Ritchie & Rice, 1995). International non-governmental organizations (INGOs) are non-profit voluntary organizations operating at the multinational or global level with participants from various countries. These organizations are involved in various activities which include analysis, advocacy, and awareness raising, conflict resolution, brokerage, capacity building, monitoring and evaluation at the regional, community, state, and global level (INGOs, 2008). Even though the popular INGOs concentrate on human rights (for instance, Amnesty International), disaster relief (the Red Cross), the environmental issues (Friends of the Earth), majority of INGOs are from scientific, industrial, professional, business, and medical sphere (INGOs, 2008). A large number of INGOs is also active in recreation, sports, women’s rights, education, and many other fields. The number of active INGOs has increased dramatically from mere 840 in 1940s to more than 20000 in 2006 (INGOs, 2008). Basically, INGOs are not elected entities, are not answerable to the public, and are not based on the principle of democratic representation. Due to the lack of international system of regulation and accreditation of INGOs under global acts, these organizations enjoy excessive freedom of action (Ben-Ari, 2013). As a result, anywhere, anyone can set up an INGO and begin publishing reports that would be later relied on by the international institutions and tribunals, the media, or by national organizations and courts (Ben-Ari, 2013). Many experts emphasize on the

Ethics & the War on Terror Assignment Example | Topics and Well Written Essays - 250 words

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Note On Development Of Waqf Land Economics Essay

Note On Development Of Waqf Land Economics Essay Introduction 1. There is no doubt that the existence of waqf since the time of the prophet s.a.w is meant for the humans to do good deeds for the society and should benefit the Muslims. Waqf or endowment has been embodied in Islam as one of the good deeds in which the spiritual deed rewarded by Allah with 70 times returns.  [1]  In another verse, the act of philanthropy by disposing out property as an act of charity is encouraged in Islam.  [2]  From economic point of view, waqf is a powerful mechanism in developing the nation in form of charitable instruments which is very unique and beneficial for poverty alleviation programmes. 2. In Islamic tradition waqf is very important. Its potential in future development should not be underestimated. The average rate of return on investments made in developing waqf properties came to a minimum of 20-25% (Rashid, 2012)  [3]  . Besides religious purposes, waqf land has also been used for infrastructure development, education sector, healthcare and public amenities. For example, among the prominent education institutions that were founded and maintained using waqf lands are the Al-Azhar University in Egypt, University of Cordova in Spain, Universitas Islam Indonesia in Jogjakarta, Indonesia  [4]  and AlBukhary International University in Malaysia. While in the healthcare sector, the hospital (Al Noori Hospital) in Damascus and clinics (Klinik Nur) in Malaysia.  [5]   Review of Development in Waqf 3. Recently, there is an increasing interest in reviving the waqf institutions. Several international conferences on waqf have been held in recent years (i.e. Harvard, 2006, 2008; South Africa, 2007; Singapore, 2008; Kuwait, 2008; Iran, 2008, Malaysia, 2010).  [6]  These conferences and seminars have discussed how waqf institutions have been revived by means of interviewing relevant authorities and conducting surveys on waqf land rules and regulations in many parts of the Muslim world. Box 1 provides the example development of waqf lands and properties in Malaysia and Singapore. However, despite various efforts by the governments to enhance the benefits, the utilization of waqf lands is still not being optimized and in fact there are a lot undeveloped waqf lands which have potential to be invested through various instruments. 4. From the perspective of research, the literatures discussed the different usage of Islamic modes of investment for waqf institutions (Kahf, 1998; Hasan and Abdullah, 2008). There are also a few literatures dedicated to the topics of waqf land development. Most of these have discussed the historic development of these lands and their legal aspects (Perai, 2005; Hasan and Abdullah, 2008). There are writings that have classified waqf lands according to how they have been used, for example agriculture, construction, mosques, cemeteries, etc. (MAIS, 2008). There is, limited literature that has categorized waqf lands according to their strategic locations and uses let alone matching them with Islamic investment modes (Noor and Mohamed, 2009). 5. There is no recent news of any worth-mentioning waqf development project except in Malaysia during the last two years (20 major and 70 minor waqf projects have been completed, worth over US$100 million)  [7]  . On the other hand, the number of properties sponsored by the Awqf Properties Investment Fund of IDB (APIF) was not up to the mark. During 2002-03 only 8 projects were developed, while 7 projects in 2009 and 5 projects in 2010. The distribution of dividend from the funds was relatively low at only 2.5% compared to Harta Tanah PNB Trust in Malaysia at 6-7% of income distribution annually  [8]  . In addition, World Waqf Foundation has been very inactive as there is no publication from the foundation since 2004. Box 1. Development of Waqf Lands in Malaysia and Singapore The development of waqf in Malaysia and Singapore especially land is fundamentally aimed at generating more income to waqf institution that could be benefited by the beneficiaries. In the context of Malaysia, there are over 35,727 hectares of registered waqf lands in which may be invested to benefit the Muslims society.[1] One of the recent large scale investments of waqf land in Malaysia was initiated by the Federal Territories Islamic Religious Council together with Tabung Haji, TH Technologies Sdn. Bhd. and Bank Islam Malaysia Berhad involving a project for the construction of a 34-storey building at a cost of RM151 million. Regardless of this development, it is observed however that the utilization of waqf lands is still not being optimized and in fact there are a lot undeveloped waqf lands which have potential to be invested through various instruments. There are various model of investments of waqf land could be adopted by the waqf authority either they are depending on funding from the federal or state government or statutory bodies or financial institutions. The utmost important is that the ability of the waqf institution to choose the most appropriate and suitable methods of financial schemes for any of its investment project. In Malaysia, the instruments of investment of waqf land namely debt-based instrument, equity-based instruments, self-finance instrument and Islamic securities instruments. However, the existing waqf lands have not been strategically categorized and the modes of Islamic investments have been used arbitrarily. In the case Singapore, although many waqf were still managed by the private trustees, all awqaf created are vested in Majlis Ugama Islam Singapura (MUIS) and required to be registered in MUIS. The effective and efficient management of waqf assets and properties by MUIS had enabled waqf revenue to increase exponentially. MUIS also adopted joint venture and partnering approach to develop waqf properties (i.e a S$28 million development of the 20 units of massionette and selling for 99 years lease). This approach and method proved to be an effective way to develop waqf properties, particularly with property prices spiraling upwards and land scarce Singapore. There are many creative solutions in the development of waqf properties. In current properties investment, Real Estate Investment Trust (REITs) instrument is a popular route to owning properties as the structure highly appeals to the investors. MUIS has creatively made an internal REITs for its waqf properties (i.e the purchase of a 6-storey office building with a pool of waqf properties). As at 2006, MUIS manages waqf properties and assets worth about S$341 million.[2] As far as financial resources are concerned, cash waqf scheme and modern financial mode of Sukuk Musharaka bond have been introduced to fund waqf development activities. [1] According to a survey conducted by Jabatan Agama Islam Malaysia (JAKIM) in 2000. [2] WAREES PTE LTD (2007). Source: MUIS (2006), Hassan and Abdullah (2008). Binding Constraints to Development of Waqf Land 6. In practice, a wide range of applications of the waqf idea have emerged over time and space, including for purposes of markets, guilds and other civic endowments, usually under the administration of a mutawali, as well as for mosques, schools, cemeteries, housing for the poor and general welfare. In this respect, waqf occupies the ambivalent zone of many charities and philanthropists along with other institutions. However, significant issues facing waqf institutions need to overcome when it comes to process of developing the waqf lands. For instance, the waqf administration is accused of giving less than impartial and just decisions and complaints of bribery against the waqf officials are not uncommon.  [9]  There are also many examples of disputed waqf lands that now in the process of court hearing around the Muslim world. 7. The binding constraints faced by the development of waqf land, among others are: i) unregistered waqf lands without land titles registered in the name of the waqf authority, the land cannot be developed and they remain undeveloped; ii) unexplore option of Istibdal on non-prime land or sale Istibdal or substitution would be a suitable alternative to non prime land being exchanged for prime or more suitable lands for identified development initiatives or refurbishment; iii) waqf on leasehold land and properties classified as national heritage waqf authority may encounter obstacles developing waqf land that are leasehold (till lease expires) or classify under the category of national heritage under the auspices of respective local authority; iv) legal framework to understand different legal frameworks of waqf administration and waqf matters; and v) security for financing route for project financing, the concept of waqf may not allow exceeding to the requirement for land becoming collateral which is a basis for financing. 8. In term of waqf institutions, it is undoubtedly unsatisfactory. In many areas, there has been a devastating evidences of awqaf. The awqaf institutions are not given proper attention and therefore, vast awqaf properties are ill-managed. The inevitable consequence is much dilapidation and disrepair. Even the best wqaf buildings, with tremendous commercial potential, are not getting basic repairs and maintenance (Ahmad and Khan, 1998). Indeed there is a general feeling that waqf properties of the highest quality, is now some sort of cheap commodity, available in the commercial market. On top of which the virtual collapse of institution of awqaf has resulted in a vacuum which, in most Muslim countries have failed to fill in the gap. The reasons for this include: i) poor legislative framework; ii) administrative lapses; iii) lack of political will; iv) indifferent attitude of the management committee of the awqaf; v) lack of funding; and vi) lack of honesty and integrity. Proposed Framework for Waqf Land Development 9. There are vast un-managed assets of awqaf in the world where Muslims also represent a huge amount of social wealth. In the development process, these can be combined to produce necessary facility of social services especially for the poor people (Bellhachmi, 2004). The institution of awqaf could play a better role in the process of social and economic development. In order to achieve this stage, there is a need to give special attention to the development of the vast under-used awqaf properties to reactivate its functions and ability to provide those important services they used to carry out in the past. One of the major problems in relation to reviving awqaf is a lack of funds for regenerating the productivity of the waqf land/properties as well as other moveable and immovable assets. 10. The intended development of waqf lands/properties may be either for the purposes of revivification or advanced in the sense of investment. There are several mode of financing can be employed for development of awqaf lands such as issuing output share, partnership share, leasing etc. Sabit (2006) has divided the development of waqf assets into three (3) main methods: i) credit based finance; ii) joint venture or equity and income sharing; and iii) self-financing. The combination of these three methods of financing or two of them may also necessary based on the requirements of the waqf assets. 11. Based on the recent studies and practices, this study proposes for establishment of waqf assets as an offer of alternative investment through the issuance of sukuk, complemented by cash waqf fund. In order to develop awqaf projects, creating cash waqf fund (i.e Malaysia and Singapore) and sukuk mode of finance (Singapore) will build up trust between investors, depositors and the awqaf institutions for enhancing the financial benefit. It is expected that these two sources of Islamic investment funds will allow the Muslim ummah to invoke waqf contributors motives by financing into the awqaf projects so as to fulfill the objectivities of the awqaf. The details of these two sources of funding for the development of awqaf institutions are discussed below: Before undertaking the development of waqf lands, IDB needs to fulfil three basic requirements: i) develop a co-ordination mechanism between IDB and waqf authority for the purpose of compiling waqf lands information; ii) identify and profile strategic waqf lands for the purpose of commercial activities (i.e hospitals, educational and training institutions, real estate); and iii) form a potential partnership in the form of SPV- IDB as a partner (sharik) with the potential waqf authority to undertake specific waqf projects/investments. Many wqaf institutions simply do not have the funds to develop new capacity while keeping their existing work going on. Waqf assets, through the issuance of sukuk (Islamic bond), offer an alternative investment. Most important point is that sukuk as a product is linked the returns and cash flows of the financing to the assets purchased, or the returns generated from an asset purchased. Therefore, sukuk can be used as a tool to finance for development of the waqf properties. The main objective is to provide long-term support with a focus on building capabilities and showing results. There are several types of sukuk but two, ijara sukuk and musharakah sukuk, are most popular in the real estate financing and for creating funds for construction of new complexes. The development of waqf assets through the issuance of sukuk may be most suitable by using the musharakah financing principle, due to three elements: i) it represents new source of funds on basis of profit and loss-sharing; ii) it is vital to developing awqaf lands; and iii) there is a great deal of surplus cash sitting in Islamic financial institutions. Figure 1. Illustration for Waqf Land Development Source: authors illustration Figure 1 summarizes the cycle for waqf land development via sukuk. The waqf management board creates a musharakah venture. Waqf management board also will also appoint a Waqf Asset Manager as an agent to develop the land. In order to mobilise the fund through musharakah sukuk the following mechanics can be employed  [10]  : i) the waqf asset manager and special purpose vehicle (SPV) enter into a musharakah venture to develop waqf land for a period with pre-determine profit sharing; ii) the waqf asset manager enters into a two-year forward lease agreement with construction company; iii) on behalf of the waqf management board, waqf asset manager contributes land to the musharakah venture; and iv) the SPV contributes cash as capital to build commercial building on the waqf land. The musharakah sukuk can be complemented by cash waqf fund. Cash waqf has become increasingly popular among Muslim, particularly because of its flexibility, which allows distribution of the waqfs potential benefit to be benefited by the poor. Cash waqf fund may be opened for soliciting cash waqf with the intention to support services to mankind in the name of God. The donors (waqifs) of this fund will give their cash money for the purpose of financing the development of awqaf land/building/properties. The waqf mutawalli will manage this fund and the fund will be utilized for providing revolving loans for development of awqaf properties. This loans that are payable to the fund, to be utilized again for financing other awqaf properties. Conclusion 12. This note examines briefly the nature of waqf land development, review recent literature and practices on waqf land development and propose a solution to undertake waqf land development for ISFD. The development of waqf lands is an important milestone for ISFD given the fact that there are large amount of undeveloped and ill-managed waqf lands in the Muslim world. By providing the expertise on enhancing the awqf institutions and develop waqf land in member countries, it is expected from this undertaking that the institution of awqaf could play a better role in the process of social and economic development but also generate additional source of income for ISFD to combat poverty in member countries. This note proposes ISFD to consider undertaking waqf land development through the issuance of sukuk and developing cash waqf fund together with member countries.

Spread of Christianity Among People Groups Essay -- Research Papers Ge

Spread of Christianity Among People Groups From the very beginning times of Christianity, its message has identified with and transformed communities of people. Christianity itself grew out of a people group who had an identity that stretches back in time thousands of years. The worship of Yahweh, geographically born in ancient Mesopotamia (modern day Iraq) has spread through history to the farthest islands of the seas. Born into the people of Israel, Jesus gathered a small group of followers living and working with them until his ascension to heaven. From these few, the Christian faith spread to other Jews in Israel and the further reaches of the Roman Empire, including parts of southern Europe and Southwest Asia. As Christianity was later adopted by the Roman Empire, much of Europe became the focus of conquest for Roman Christianity, though much of this was due in part to the fall of Western Rome. Rome and beyond Justo L. Gonzalez documents this spread of Christianity into Europe through the avenue of Rome’s influence. He quotes from a Roman Citizen, Paulus Orosius who condenses this historical phenomenon into his own words. He thoughtfully writes, "If only to this end have the barbarians been sent within Roman borders,†¦that the church of Christ might be filled with Huns and Suevi, with Vandals and Burgundians, with diverse and innumerable peoples of believers, then let God’s mercy be praised†¦even if this has taken place through our own destruction."(1, p231) The various people groups documented by Gonzalez are primarily groups who claim a common ethnic and political identity in the form of a kingdom. These were at times conversions of coercion through political structures and at times conversions of conveni... ...cepted the gospel. Some of these groups have either made the mistake of claiming the Christian religion as their own, while others have sought to make it their own. Rather, the truth is that the gospel becomes yours when you share it with another. (3) Works Cited: 1. Gonzalez, Justo L. The Story of Christianity. San Francisco: Harper Publishing, 1984. 2. Winter, Ralph D.; Hawthorne, Steven. Perspectives on the World Christian Movement. Pasadena, CA: The Paternoster Press LTD, 1992. 3. Coptic church, http://pharos.bu.edu/cn/, (5/6/99) 4. Frumentius, http://www.catholic.org/saints/saints/frumentius.html, (5/6/99) 5. Vikings, http://www.csn.net/advent/cathen/11115b.htm, (5/6/99) 6. Crusades, http://orb.rhodes.edu/encyclop/religion/crusades/Crusade.html, (5/6/99) 7. St. Patrick, http://wilstar.com/holidays/patrick.htm, (5/6/99)

Poetry Essay Essay

Poetry is an imaginative awareness of experience expressed through meaning, sound, and rhythmic language choices so as to evoke an emotional response. Poetry has been known to employ meter and rhyme, but this is by no means necessary. Poetry is an ancient form that has gone through numerous and drastic reinvention over time. The very nature of poetry as an authentic and individual mode of expression makes it nearly impossible to define. Poetry is sometimes hard to understand but other times it’s as easy as one, two, and three. Sometimes people turn to poetry to vent their feelings, to tell their high school sweetheart they still love them, to get over grief and etc. Poetry can be inspirational and motivating. Poetry can be anything you want it to be. The plot of â€Å"Watch† by Frank Outlaw tells us that we should be careful about what we do and to choose wisely what we act on. One of the poetic devices in this poem is assonance. Assonance is the repetition of vowel sounds. The vowel sounds repeated in this poem are: A, E, I, O and U. Another poetic device found in this poem is imagery. Imagery is words or phrases that appeal to the senses. The poem is titled Watch, so I believe therefore, watch would be considered as imagery. This poem appeals to me because I agree that we should watch what we do, before we do that particular thing. The plot of â€Å"The Greatest Artist† by Udiah tells us that God is one of a kind and can create the most beautiful things in this world. It also tells us that only God can create the beautiful things on this Earth. The sky is God’s canvas to a beautiful masterpiece. It also states that whenever we are sad, he puts a smile across our face to let us know He’s there. One poetic device in this poem is rhyme. Rhyme is the similarity of ending sounds exsisting between two words. Some of the rhyming words are: compare and air, above and glove, fair and there. Another poetic device is metaphor. Metaphor is the comparison between two objects with the intent of giving clearer meaning to one of them. One of the metaphors in this poem is: God is the greatest artist. This poem appeals to me because I agree that God is the one and only who can create the most unique things and we always know he’s watching us with open eyes. The plot of â€Å"Before You† by William Arthur Ward tells us that we should think before we do. It also tells us that we should learn from different situations. Another thing it teaches is that we should use patience before expressing our thoughts. One of the poetic devices in this poem is repetition. Repetition is the repeating of words or phrases. The repetition in this poem is before you. Another poetic device is assonance. Assonance is the repetition of vowel sounds. The vowel sounds repeated in this poem are: A, E, I, O and U. This poem appeals to me because I agree that we should think before we act. I dedicate this poetry book to my mom. I included certain poems because poetry has such a special meaning for a special person. She is a true genuine person with a great attitude towards life. Who expresses emotions profoundly through words. I included certain poems because of the motivation and inspiration they have. I’m most inspired by Adele, Adele is a famous London singer, who expresses music through her heartfelt experiences.

Income Inequality Not All Live Equal Lives - 1198 Words

Income inequality is a major issue throughout society in the United States of America, due to a corrupt and inconsistent economy that is displayed for individuals to suffer through. Those who are rich or poor in the United States of America should not all live equal lives. Yes, rich people benefit the most from income inequality, however they do not participate towards a fair level of taxpaying commitment, in comparison to those individuals who live low or middle class lifestyles. Anger occurs frequently from high-class individuals when the conversation of equal tax paying money becomes issued as a relevant topic and issue. The answer towards fixing income inequality should not make every high, middle or low class individual live in an equal wealthy lifestyle, it actually means the opposite view. As the three different social and wealthy classes exist, all of those individuals who live in their classified lifestyle, should have to pay taxes in the economy that appear fair and appropr iate towards the type of income that they receive. Low and Middle class individuals contain more of a population in comparison to those individuals who live in a high-class society. The term inequality stems from an economic background. Income inequality has increased significantly since the 1970s after several decades of stability. Overall, income inequality can be easily translated to the total share of the nation s income that is received by higher income households. This type of economicShow MoreRelatedThe Code Of Academic Integrity And Promote Ethical Behavior Essay1251 Words   |  6 Pageshave not engaged in cheating, forgery, or plagiarism and I have cited all appropriate sources. 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