Social Media in Brand Management and Brand Research Paper

Social Media in Brand Management and Brand - Research Paper Example However, the organization has commonly embraced the use of, facebook, Google and mobile applications as its major marketing channels (Evans, & McKee, 2010). Weinberg (2009) argues that H & M netted a huge number of followers on face-book through its publication, which states that customers can easily get a quick response on their inquiries posted on the fan page. Moreover, the organization has gone a notch higher by integrating their face-book onto other international languages. For instance, the H & M organizations face-book is intercepted by the local Chinese social platforms; Youku and Sina-Weibo hence making it easier to market the organizational products through different languages internationally. Besides, H & M has drawn a pool of over ten million fans on its face-book fan page though promotional post by encouraging customers to earn more rewards from the purchases. The above tactic enables H & M to improve on its sales volume that later translates to higher organizational turnouts. Besides, the organization runs a promotion that requests customers to post images on H & M’s fan page to win a variety of festive prices. The above consideration is a great deal that aims at drawing more attention of customers towards the organizational products. A good example is â€Å"the hashtag #HMBikeStyle." Looking at the social perspective of popularizing H &M through facebook, the organization has made much fairness by allowing people across different classes, age and cultural backgrounds within the society to have equal position towards the realization of the organizational brands. Despite the fact that facebook plays recommendable role in H & M’s marketing, its service provision is never maintained all the time thus making it difficult to give instant answers to the customers. Besides, the sales person is not in a position to meet customers directly thus making it harder to determine customer’s

Experiences of Being Human Essay Example | Topics and Well Written Essays - 750 words

Experiences of Being Human - Essay Example   The poem is written with a mixed emotion of appreciation of friendship (between man and environment) as well as the nostalgia of needing to have an emotional connection. Mora on her work in Legal Alien that appeared in her poetry collection that was published in 1984 entitled Chants spoke how horrible it felt once this human connection is lost by just being different in a society that is oblivious of diversity. Mora is of Mexican descent and holds American citizenship by law yet not entirely part of the society she is in because of her two worlds, being a Mexican as well as an American. This poem exudes raw emotion as it was articulated from the first-person point of view on how Mora felt the emotional alienation when that emotional connection of which Whitman talked about is lost by just being an immigrant. This became obvious in the last few lines of her poem stating; â€Å"Sliding back and forth/between the fringes of both worlds/ by smiling  / by masking the discomfort   / of being pre-judged  /Bi-laterally†. pain was best described by using the characterization of the protagonists of the Vietnam War such as the â€Å"white vet's image /floats closer to me, then his pale eyes look through mine† and a woman â€Å"trying to erase names: [but] No, she's brushing a boy's hair† making it poignantly painful to recall. The Martian Sends a Postcard Home, on the other hand, combined the familiar and the bizarre as the familiar was seen from an alien’s point of view. Here, Craig Raine highlighted the eccentricity of human experience by the characterization of a martian of which it narrates the similarity and difference between an alien and human being and in a way a commentary or critique of how human beings treat human experience. The Model T has used a symbol (the early version of cars made by Ford) that it differs because it is locked from the inside and that there is â€Å"a film to watch for anything missed†. This pass age may have been written casually but this line is actually loaded with meaning. It is the human experience gone by as it is looked on the film (which is really the rear mirror)† and we are mindless of it because â€Å"time is tied to the wrist or kept in a box† which made us all regretful and as he Raine tells â€Å"No one is exempt and everyone's pain has a different smell†. Perhaps one of the best media of how human beings expressed their deeply seated emotion is through poems. The authors Whitman, Mora, Komunyakaa, and Raine may have represented the varying human emotion that ranged from the â€Å"joyous leaves†, alienation, pain in recalling and indifference or regret and may have used different symbolisms such as the trees, Vietnam Memorial, Model T car or a legal status but all of them converged in their intent to articulate and explore human emotions.  

Buddhist Traditions Essay Example for Free

Buddhist Traditions Essay Buddhism is an Eastern religion practiced in most Asian countries. The religion was founded by Siddhartha Gautama (the Buddha) in the late 6th century B.C.E. Even though Buddhism is practiced in many ways, a commonality among these ways is a drawing from the life experiences of the Buddha and his teachings. The spirit or essence of his teachings also referred to as dhamma or dharma, serve as models for the religious life. Some of the teachings of enlightenment that have been an influence of the disciples of Buddha are in regard to having an understanding of suffering and finding the end to all suffering, and on having mutual respect by having right mindfulness and right meditation and the principle of ataman. The beliefs and practice of both Karma and Dharma allow an individual to avoid ignorance and allow for mutual respect, which in return grants the individual peace and happiness. Buddha set the stage for future Buddhist with his teachings on The Noble Eightfold Path and The Principles of Mutual Respect, which many in the world can relate to and use today. What is known about the Noble Eightfold Path? What is Mutual Respect? How can Buddhism be used and understood today?History of BuddhaThe many teachings of Buddha were not discovered until the 1st or 2nd century C.E. until the writings of Buaciha Charija (life of the Buddha) by Ashvaghosa gave an account of BuddhaÂ’s life. The Buddha who was born in ca. 563 B.C.E. in Lumbini, a place in North India near the Himalayan foothills, began his teachings around Benares (at Sarnath). “His era in general was one of spiritual, intellectual, and social ferment. This was the age when the Hindu ideal of renunciation of family and social life by holy persons seeking Truth first became widespread.” (Vail, 1982). SufferingBuddha had attained enlightenment while sitting under a Bodhi tree (The Buddha The Bodhi Tree, n.d). He sought to understand suffering, its cause, its end, and the path that led to its end. By the third night he found his answer which is known as the four noble truths. The first noble truth is the life means suffering (Kniermin, 2009). Human nature and the world is not perfect, therefore, inevitably those in the physical life will suffer from sickness, injury, pain, tiredness, old age, and eventually death. Humans also suffer psychologically such as sadness, fear, disappointment, frustration, and depression. The second truth is that the  origin of suffering is attachment. Desire causes suffering as does the pursuit of wealth and prestige. Those that strive for fame and popularity will also suffer. The third truth is ceasing suffering through nirodha. Nirodha is to not make sensual craving and conceptual attachment. To cease suffering means to remove all cause of suffering through ones actions. To attain perfection in ridding all passions and attachments one would gain Nirvana. To have Nirvana means one no longer worries or has trouble. The fourth truth is that is a gradual path of self-improvement will end all suffering and this can be attained through the following of the Eightfold Path. The Noble Eightfold Path describes the end of suffering through the practice of mental development which was described by Siddhartha Gautama (Kniermin, 2009b). The goal is to free the individual from attachments and delusions, leading one to understand the truth of all things. The beginning and the end of the path is to have the right view. The right view is to see things as they truly are and understand karma. The first step is to know that all beings suffer and to realize that the view of the world is through thoughts and the right view yields right thoughts and actions. Actions are usually expressed through ones attention. Having the right intentions is having a commitment to ethical and mental self-improvement. The three types of right intentions are: 1. to resist desire, 2. strive to avoid feelings of anger, and 3. not think or act in a violent, cruel, or aggressive manner. Although one can have the right intentions one must make an effort. One can have the right effort by preventing unwholesome states. To attain right efforts one must have the right mindfulness. To have a clear consciousness and perceive things as they truly are. The way one conducts oneself is to have the right speech, for words can break or save a person, make enemies or friend, create peace or start a war. Right speech is the practice of not telling lies, abstaining from slanderous speech, abstaining from harsh words, and abstaining from conversation that has no point. Not only is having the right words important, but having the right action. The right actions is to not take life even oneself and to abstain from robbery, fraud, deceitfulness, dishonesty, and sexual  misconduct. The way earns ones living is to have the right livelihood. One should gain wealth legally and peacefully. Some occupations that are not consider to the right livelihood would be prostitution, selling or buying of weapons, raising animals for slaughter or working in a butchery, and selling intoxicants. The eighth principle of the path is to have right concentration. To have right concentration is to establish the mind rightly, which involves all the paths of the noble eightfold (Bhikkhu, 2001 -2009). To establish the right concentration one would use meditation. Tranquil meditation quiets the mind. To enter into right concentration one has to be alert for it can not arise on its own. Once one is able to enter into right concentration one will experience stillness, rapture, and pleasure. Mutual RespectBuddhism teaches one to be mutually respectful of one another since it can lead one down a road of tolerance and acceptance. Mutual respect corresponds to the concept of treat others the way an individual would like to be treated in return. Mutual respect ensures that trust is present in all interactions. Mutual respect operates within the domain of practical reasoning and assists individuals seeking knowledge of what to do and how one should do it, when one wants to build or sustain democracy. However, practical reasoning principles differ from rules. The journey one follows towards understanding, respecting and trusting others winds through hills and valleys. It can be difficult to find the path and even more difficult to stay on the right path. The belief is that it takes true humility, willingness to first listen, a sober look at ones own shortcomings, and commitment over time, however, this approach will not work for everyone. A common thread in world religions are that the teachings are to improve humanity and improve peopleÂ’s ethical behavior thereby improving life on earth. An important leason is for people to learn not to be consumed with material things but to strive to have a balance between material and  spiritual progress. All religions need to work together to make the world a better place. The world needs not only material progress, but also spiritual progress as well. If humans only develop spiritually and do not take care of the material side then people go hungry, and that is not very good either. There needs to be a balance. One does not have to agree with or even necessarily like a person or a religion, but it does ensure that interactions run smoothly. Mutual respect implies recognition that all individuals are human beings together, that in fact, all beings are one. Humans are one and the same, of the same source, each reflecting another aspect of oneself. Instead of looking at differences between groups of people, or indeed between religions, a spiritually oriented person focuses upon similarities. If everyone were to do this, there would be no violence, no wars, no lack of respect for others, and no lack of self-respect. Mutual respect is important because it transforms conflict into peace, compromise, and production. Respect creates an atmosphere that allows for progress to be made. An individual can not expect to receive respect if he or she does not first offer respect. A person is more willing to take part in understanding something if the individual believes that his or her thoughts, opinions, and feelings will be taken into consideration and respected. Mutual respect is created when people treat others as they want to be treated. As mentioned The Golden Rule, “Do unto others as you would have others do unto you” brings forth the idea that all things are connected and in relationship to one another. Mutual respect can “grow from its own process and dynamics. Be the first to accord respect, and with time, it will develop amongst all he conflicting parties” (Beyond Intractability, 2005). If one person is giving respect but not receiving it in return from the other person, conflict is likely to result and could have consequences for both sides. A balance and compromise will result in peace. Buddhism strongly focuses on the anatman, the inner-self, and obtaining the  balance of peace with both the inner-self and outer-self. Therefore, mutual respect greatly relates to the beliefs of the Buddhist religion in respect to eliminating negative energy. Conflicts and not respecting other individuals would only defeat the purpose of what one is trying to accomplish with Ataman. Buddhists also believes in karma, the consequences of oneÂ’s actions. This means that if a Buddhist were to deny respect then in return he or she would suffer the consequences of those actions. This would delay his or her progress towards complete inner and outer peace. The Buddhist religion also discourages ignorance, or lack of knowledge, which can be a result of ignoring mutual respect. “All the problems we experience during daily life originate from ignorance and the method for eliminating ignorance is to practice Dharma” (About Buddha, 2007). Dharma is the act of protecting oneself from suffering and from problems. By practicing mutual respect an individual can avoid any unnecessary conflict or problems that would get in the way obtaining peace and happiness. “Practicing Dharma is the supreme method for improving the quality of our human life” (About Buddha, 2007). By granting mutual respect in all subject matters, an individual improves the quality of his or her life. Buddhist SectsMutual respect is realized in many Buddhist sects. BuddhaÂ’s teachings reached far beyond the area in which he began and formed two primary divisions. The original teachings of Buddha are the Southern School, called Theravada or better known as “Way of the Elders.” Theravada is mainly taught in the Southeast Asian countries. The Northern School is referred to as Mahayana or “The Greater Vehicle,” and is comprised of countries in the North (Fisher, 2002 p. 157). Many writings came from these sects. Those who follow the teachings of Theravada studied older writings called the Pali Canon. A collection of BuddhaÂ’s teachings, the Pali Canon was compiled after BuddhaÂ’s death by a council of five hundred monks who had studied under him. From the Southern School is the Triple Gem which is a collection of Buddha, dharma and sangha. These were used in order for one to convert to Buddhism. Meditations were also very important. One of the techniques was Vipassana meditation. The  word Vipassana can be translated to mean “insight.” This was important because by developing insight helps to calm, focus and watch the mind (Fisher, 2002, p. 161). From the Northern School, Mahayana teachings were referred to as the path of compassion and metaphysics. Though they had the respect of the Southern School, these were teachings that reached beyond those of the Pali Canon. The Mahayanists claimed these scriptures were given only to those kindhearted and enlightened beings. Those scriptures called the Mahayana sutras told of the significance of spiritual understanding. To the Mahayanists, the dharma is not only a term used in writings, but the actual source of a conversion event that makes one realize the need for enlightenment as the absolute significance of life (Fisher, 2002, p. 164). Through the years, Buddha made his teachings in reference to the audience in which he spoke. Buddha in effect, had taught in different levels depending on the willingness of the audience to pay attention to the truth. As time proceeded, the audience changed, and the Mahayanists looked past the Pali Canon which was a teaching to help those with lower capacities to the sutra which would teach the true meaning of the dharma. New Mahayana communities were formed. They called themselves Bodhisattvas. Bodhisattvas were dedicated to attaining enlightenment. These were teachings that expanded on those taught in the sutra. Bodhisattvas believed that not only were there special people who could gain spiritual growth; it could be obtained by the masses of people also. The goal was to achieve the enlightenment and to see in that enlightenment what you have not seen before, which is the divinity of the world (Loverade, n.d.). In accordance with these teachings, Bodhisattvas should become enlightened and return to help others to obtain the same goal. Those returning would not experience the suffering in which others were exposed. The idea is not only to become enlightened, but also to become like Buddha himself and be an enlightened one who returns to the world. ConclusionBuddha, born in 563 B.C.E brought teaching of enlightenment to the world. He taught that desiring brings suffering. He also taught his followers to respect other religions through an open mind and tolerance. Throughout Buddhisms teachings and beliefs runs the undercurrent of mutual respect and enlightenment. In essence, one cannot reach enlightenment without mutual respect. By integrating the four noble truths and the eight fold path an individual will reach an understanding of anatman and the impermanence that exists in life. Illusions will end and self-centeredness will erode and an individual will eventually be free from attachments and understand the truth of all things. Once enlightenment is reached by an individual, the individual is to become like Buddha and return to the world to help others. References About Buddha (2007). About Buddha. Retrieved July 31, 2009 from http://www.aboutbuddha.orgBerzin, Alexander, (1988). The Berzin Archives. Retrieved July 31, 2009 fromhttp://www.berzinarchives.com/web/en/archives/approaching_buddhism/world_today/buddhist_view_other_religions.htmlBeyond Intractability (2005). A free knowledge base on more constructive approaches todestructive conflict. Retrieved July 30, 2009 from http://www.beyondintractability.org/essay/respect/?nid=6573Bhikkhu, T. (2001- 2009). Right concentration. Retrieved August 3, 2009 fromhttp://www.accesstoinsight.org/lib/thai/suwat/concentration.htmlFail,L.F. (1982). Focus. Retrieved July 31, 2009 fromhttp://afe.easia.columbia.edu/japan/japanworkbook/religion/origins.htmlFisher, M.P. (2003). Living religions (5th ed.). Retrieved August 1, 2009 from UOPrEsource REL133Knierim, T. (2009a). The four noble truths. Retrieved August 2, 2009 fromhttp://www.thebigview.com/buddhism/fourtruths.htmlKnierim,T. (2009b). The noble eightfold path. Retrieved August 2, 2009 fromhttp://www.thebigview.com/buddhism/eightfoldpath.htmlLoverade, L. (n.d.). Five stages of consciousness in religion and the returning buddha.

Pablo Neruda Biography

Pablo Neruda Biography Introduction Pablo Neruda’s poetic skills came to light while he was still a teen. He did his writings in diverse styles which include historical epics, surrealist poems, a prose autobiography, overtly political manifestos, and erotically-charged love poems. In most cases he used green ink in his writings, which symbolized desire and hope from a personal perspective. He believed in communism and advocated for world peace and unity, victimized in his native nation and compelled to exile, his output is a manifestation that protects the cultural legacy of Chile and the larger South American region. Life experiences influenced his writing Childhood His real name was Neftalà ­ Ricardo Reyes Basoalto and his town of birth is Parral, Chile on 12th, 1904. He was born to Rosa Basoalto Opazo and Josà © del Carmen Reyes Morales. The later was a railway worker and the former a school teacher; she died due to tuberculosis a couple of months after conceiving his first and only son. Pablo Neruda grew up in Temuco with half-sister Laura and half-brother Rodolfo. He went to the Men’s Lyceum of Temuco where he underwent his high school education. Early years 1917-1920 He published his maiden poems at age 13; while still in high school among them is â€Å"Entusiasmo y Perseverancia† in the regional daily â€Å"La Maà ±ana†. Come 1918 he published thirteen poems in the journal â€Å"Run and Fly† which include â€Å"My eyes†. Come 1919 he got the third prize in a home contest with his poem â€Å"Nocturno ideal†. His father was against his son’s writing interest; nonetheless Neruda got support from in his school tutors. Aged fifteen, Neruda met Gabriella Mistral, who was a tutor in the home girl’s school. She familiarized him with the work of European poets and predominantly Russian literature which inspired him the most. Due to the fact that Neruda intended to conceal his publications from his father he opted for the pseudonym of Pablo Neruda, thus all upcoming publications after October 1920 were published under that pseudonym. Jan Neruda, a Czech poet influenced the young poet from whom he acquired his last name. Afterwards he lawfully changed his name to Pablo Neruda. Universidad de Chile – 1921 His father wanted to see him become a teacher. Come 1921 when he was sixteen and after graduating from high school Neruda shifted to Santiago to learn French and Education at the University of Chile. He bore no interest in pedagogy; his drive was in learning French so that he could read French literature. After his arrival he did publish a chain of poems in the university magazine â€Å"Clarity† with Pablo Neruda as the signatory. In the course of this time as a student he created a good number of his renowned output and made his mark as a reputable poet. He associated with Rosa Albertina Azocar who was his influence for a sequence of poems in a Song of Despair and 20 Love Poems. It was evident that Pablo intended to follow a career in writing as a result his father cut financial supplies to him. Come July 1923 the maiden output of â€Å"Crepusculario† was published at the Student Federation of Chile by Clarity Editions. In the subsequent year, Nascimiento Editors publi shed the first edition of â€Å"Veinte Poemas de Amor y una Cancion Desesperada†, which would become one of his renowned and most translated outputs. Diplomatic career 1926 In his role as a writer, Neruda was experiencing financial constraints thus he started to look for a job as a consul. His achievements in literature and interactions enabled him get a consular job in Burma. He was a frequent contributor to the newspaper â€Å"La Nacion† in Santiago where he gave publishes regarding his travel chronics. Come 1929 he was dispatched to Colombo, Sri Lanka as a consul. In the process, he tried out diverse styles and did a succession of surrealistic poems that formed component to â€Å"Residencia en la tierra† one of his most vital outputs. Come February of 1932, he resettled in Santiago and was given a job in the Department of Cultural Extension of the Ministry of Labor, during this period the second edition of â€Å"Twenty Poems of Love and a Song of despair† was published. Come 1933, Neruda was chosen to be a Consul in Buenos Aires, Argentina. Nascimiento Editors published â€Å"Residence on Earth† restricting its publication to a lowly 100 print outs. Neruda was transferred to Madrid in 1935 in the same capacity as a consul as a replacement to Gabriela Mistral. Neruda was a founder of â€Å"Green Horse for poetry† a magazine that specializes in literature. He abandoned his family in Barcelona and hooked up with Delia del Carril. Spanish Civil War and communism Come July 1936 the Spanish Civil War started and Federico Garcia Lorca was killed by forces devoted to Franco. Consequence to this happening, Neruda became politicized laying allegiance to the republican side thus a communist for the remainder of his life. He remained neutral to political causes due to his role as a consul. He made publishes in secrecy of â€Å"Song to the mothers of the dead militants† captured in the literary journal â€Å"The blue monkey† which afterwards turned out to be a component of â€Å"Spain in the heart†. The government of Chile opted to close down its consulate in Madrid. He then afterwards moved to Paris alongside Delia del Carril and commenced his work in support of the Spanish Republic. He orchestrated the Latin American Committee in defense of the Spanish Republic and presented a conference regarding Federico Garcia Lorca, this was against the Chilean administration wishes. He made publishes of his takes in the magazine â€Å"The world poets defend the Spanish people† which was printed in French and in Spanish. He united with Peruvian Cesar Vallejo and discharged duties in the Association for the Defense of Culture. In the poem â€Å"I explain a few things† he exhibited a militant and radical tone with respect to political and social aspects. On moving back to his native Chile, he realized the Alliance of Intellectuals. The maiden edition of two thousand copies of â€Å"Espaà ±a en el Corazon† sold out in the first few days and two months later a second edition print outs were made. Mexico 1940 -1943 Come 1940 Neruda was assigned in Mexico City as the Consul General of Chile. In the aftermath of the murder attempt of Leon Trotsky Neruda, Nerudo granted a visa Chile to David Alfaro Siqueiros, a Mexican accused as one of the schemers to assassinate Trotsky. This led to his one month suspension with no pay. Come 1942 Neruda gave a series of talks courtesy of an invitation by the Ministry of education. During his stay in Cuba he heard of the demise of his close friend Miguel Hernandez in a Spanish prison. During this time, he did 2 poems â€Å"The lost shepherd† and â€Å"To Miguel Hernandez killed in the prisons of Spain† which were incorporated in â€Å"The grapes and the wind† and â€Å"Canto General† respectively. While on a trip Mexico he recited his poem â€Å"Song to Stalingrad† which commemorated the vital Russian triumph over the Nazis. This led to condemnation that he did a poem â€Å"New love song to Stalingrad†, both poems were incorporated in his book â€Å"Third Residence†. Neruda yet again did a violation on his diplomatic impartiality when at the funeral of Leocadia Felizardo, he recited his poem â€Å"Dura elegà ­a† thus making utterances that were deemed offensive to Getulio Vargas, the Brazilian dictator. Consequently, he resigned from his positioned and went back to Chile. While on board to Santiago, he visited the remains of Machu Picchu, which influenced him to write â€Å"Alturas de Machu Picchu† he wound up in 1945. He highly rated the undertakings done by ancient Andean civilization; at the same time he condemned the slavery that happened in a bid to accomplish such an exceptional edifice and their ensuing subjugation by the Spaniards. Return to Chile and the Communist Party 1944 Shortly after going back to Chile, Neruda was made senatorial candidate for the provinces of Tarapacà ¡ and Antofagasta in representation of the Communist Party of Chile. Despite not being a formal militant, he became part of the party shortly afterwards. He was engrossed in the campaigns and come 1945 he was elected Senator of the Republic. Come 1946 Gabriel Gonzales Videla was voted Chilean President in a coalition with the Communist Party. In the subsequent year, Gonzales Videla turned against the Communists and aligned himself with the U.S initiating a campaign in opposition to the communists. An aggressive repression of a miner’s strike in Lota influenced the poet to condemn President Gonzales Videla’s policy in a speech. He recited the names of the miners and their families who had been put behind bars. For the reason that Gonzales Videla barred the communist party newspaper â€Å"The Century† from operations, Nerudo did publishing of a letter â€Å"Intimate letter for millions of men† in a good number of Latin American nations. This communication criticized the government guiding principles against its people. The ruling regime accused Neruda of insult and of condescending Chile abroad and initiated the process of prosecution. Around this time he went into hideouts and regularly changed houses to evade capture. In the process he completed â€Å"Canto General†. Exile 1948 Come 1949 he went to Mexico where he took part in the Latin American Congress for Peace. While in Mexico, he suffered thrombophlebitis. A Chilean singe, Matilde Urrutia, was engaged to look after him leading to a love affair which lasted until his demise in 1973. The affair influenced him poetically as he wrote a good number of poems where Matilde Urritia featured prominently, most notably in â€Å"On hundred love sonnets†, â€Å"Estravagario†, â€Å"The Barcarolle, â€Å"The sea and the bells† and â€Å"The captain’s verses†. After 1953 going forward, her existence in the poet’s output becomes deeper. In the course of 1950 during his recuperation in Mexico â€Å"Canto General† was printed out in Mexico City with the first edition of five hundred copies. A clandestine edition was published in Chile by the communist party. At the end of the year he received the Stalin Prize for the Peace. Return to Chile 1952 Come 1952 he returned to Chile after three years in exile, this was possible considering the weakness of ruling regime as well as the support of the poet’s faction group made up of politicians and intellectuals. This period saw the publishing of â€Å"The captain’s verses†. The controversial nature of the book resulted into it being anonymously published; this was out of respect for his wife. Matilde Urrutia again featured prominently in poems in this book. 1959 from 1954 seven books were published; â€Å"Elementary odes†, â€Å"New elementary odes†, â€Å"Third book of odes†, â€Å"Extravagaria†, â€Å"Navigations and return†, â€Å"One hundred love sonnets† and â€Å"Grapes and the Wind†. â€Å"One hundred love sonnets† brings out Neruda’s affection for Matilde Urrutia, he eventually married her in 1966. Conclusion Neruda was terminally ill when he went back to Chile. As the contemporary administration collapsed, trials were instigated against his political followers, most of whom friends were imprisoned or were forced to seek asylum in other countries. His home in Isla Negra was broken into and his writings were damaged by the military police. In the meantime his health was failing at a rapid rate and was thus transferred to Santiago from Isla Negra. Neruda was bed ridden at Santa Marà ­a Clinic in Santiago and few afterwards he passed on due to heart failure. He was temporarily laid to rest in the mausoleum of the Fittborn family. Big crowds assembled at the cemetery in defiance of the measures of the military police where they paid their last respects to the greatest poet of all time.

Actual and Symbolic Barriers in Robert Frosts Mending Wall Essay

Actual and Symbolic Barriers in Robert Frost's Mending Wall The appearance of barriers, both literal and figurative, is significant to the narrative of Robert Frost's "Mending Wall." The story in this piece revolves around a wall separating two men, their yards, and their lives. The wall is not only a physical boundary; it also symbolizes the barriers between the two in other aspects of their lives. The most noticeable barrier in this work is obviously the wall dividing the yard. The reason for a wall between the trees is unknown to the narrator and the reader. The speaker questions the need for the fence when he says, "Before I built a wall I'd ask to know/ What I was walling in or walling out, / And to whom I was like to give offense." These feelings are expressed also in lines 23 through 26. The wall is located between the neighbor's pine grove and the speaker's apple orchard. Is there a point in dividing these trees? Even though the narrator does not know the purpose of the wall, he is always the one responsible for making sure it is mended every year. More than likely he unconsciously feels a need for the fence too. Perhaps it is a need for his privacy or maybe it is a need to have a connection with the outside world. In the lines "Where they have not left one stone on a stone, / But they would have the rabbit out of hiding," the wall represents the barriers people put up so that their vulnerabilities and secrets can remain hidden. Once this wall is broken there is a need to mend it in order to keep others from seeing what is on the opposite side of the wall. There are other instances of the wall representing the need for separation between personal and private aspects of lives. In lines 16 though 20, ... ...need to keep the wall up in order to protect themselves from outsiders. At the same time though, the need for the ritual of mending the fence is beyond their control. The narrator states, "Something there is that doesn't love a wall...And makes gaps even two can pass abreast." (Lines 1-4) The choice to pass through the fence is available, and so is the choice to mend the wall each year. Both know that the fence will fall again and the next spring they will be reunited. As long as the literal wall exists there will be contact between the two men. However as long as the figurative barriers remain, the distance between them is further than any fence could separate them. Work Cited Robert Frost. "Mending Wall." Making Literature Matter: An Anthology for Readers and Writers. Ed. John Schilb and John Clifford. New York: Bedford/St. Martin's, 2000. p106-107.

Cyber Addicts :: essays papers

Cyber Addicts The Longest River: Denial A hallmark of someone who is engaging in this addiction pattern, but who has not accepted that their behavior is out of their control, is denial. Denial is a psychological defense mechanism that enables a person to continue to engage in a behavior in spite of relatively obvious negative consequences on their life. It’s a way to protect ourselves from seeing or feeling things that are unpleasant. In the case of the gambling addict, there may be repeated warnings from his or her spouse that they will not tolerate continued spending of household savings, job loss, and constant harassment by creditors. In light of this, the gambling addict will still deny that they have a problem with gambling and will believe that they have complete control over their actions. Denial permits one to distort reality, a very powerful psychological defense; it can have devastating consequences on our life, and the ability to disregard such negative consequences while continuing the behavior is a hallmark of denial. Denial is present, to some extent or another, in all addictions. It’s necessary, in the development of an addictive process, to experience a sense of denial while the addiction is beginning to take hold. Otherwise we would not continue with the addictive behaviors. Because of denial, the impact of our negative behavior is never fully appreciated until the consequences become so overwhelming that they can no longer be ignored. This is sometimes referred to as "hitting bottom." People may continue their behavior indefinitely, with no recognition of the negative consequences of their actions, in spite of numerous personal disasters. Often an individual will not seek help for a specific problem, unless they’ve recognized that they are no longer in control of the situation and need help. This usually happens at a point when the negative impact of their addiction has become grossly obvious and their denial is broken. It is a process that cannot be rushed . Each person has to discover their own time frame for how and when to deal with their addiction. This, of course, can be very frustrating for family and friends of the addict, who often notice the problem long before the addict does. Negative consequences of Internet use vary considerably. I have been consulted on Internet cases where employees have been caught using their work computer for personal Internet access (in some cases wasting considerable company time and/or downloading sexually related material onto their computer).

Crime Prevention Essay

Abstract Crime prevention has become a major issue in our Nation. In our text we have learned that in the early 1990’s President Bill Clinton had passed a bill that hired 100,000 police officers as a result of the Violent Crime Control Act (Worrall, 2008). The hiring of all the police officers looked as if was going to make a huge impact across the nation. With the rate of crime going up across the world crime prevention is really needed. Communities and police officers need to come together to help preserve our neighborhoods. This is the best form of crime prevention. In this paper I am going to discuss the relationship of crime prevention to the Criminal Justice System. I am also going to give my definition of what is crime prevention. I will also discuss two or more institutions through which crime prevention programs and practices are delivered and try to give some examples. Crime Prevention Crime prevention can be defined in several ways. My definition of crime prevention is stopping crime and protecting our neighborhoods. If the community and the police work together they can reduce crime over time drastically. Crime is increasing in neighborhoods, so, crime prevention should increase as well. The relationship of crime prevention to the Criminal Justice System has several purposes. Crime prevention has the main purpose of protecting the community and the people that live in them. â€Å"Crime prevention and the Criminal Justice System have two main goals: to lessen the human and material cost and its impact on socioeconomics development and to formulate international standards and norms in crime prevention and criminal justice and promote their observance (Encyclopedia of the Nations, 2013).† In the relationship of crime prevention to the Criminal Justice System the police have several objectives. The police objectives are to prevent and control conduct threatening the life or property including serious crimes. Police also help and protect victims who have been physically abused (Plant and Scott, 2009). They also stop and arrest drunken drivers which help and protect the community. When police make drug bust in which the community helps with tips or make arrest on repeat offenders this type of crime prevention is key in the relationship with the Criminal Justice System. Police are used as mediators and negotiators to resolve domestic disturbances or hostage situations (Plant and Scott, 2009). Police are also trying to find ways to protect the youth of today from following in the same footsteps as the criminals that they deal with on a day to day basis. Police are trying to do everything that they can to stop trafficking of persons and drugs throughout our nation and help keep our youth stay out of the criminal justice system. Crime prevention and the Criminal Justice System go hand in hand with the reduction of crime. There are many institutions through which crime prevention programs and practices are delivered. Most of the programs are built around habitual offenders and youths from the 5 to 18 years of age. One program that they have for repeat offenders is the Circle of Support and Accountability (COSA). This program targets young to adult males that have been tried and convicted of a sexual crime, did not get early release, and are at serious risk of reoffending (National Crime Prevention Centre, 2008). COSA has up to seven but no less than four volunteers that help the offenders reengage back to a normal life in their community. The volunteers also hold the offenders accountable for their actions. COSA’s main goals are to help the offenders through their difficulties and emergencies, hold them accountable for their behavior and attitudes, to be advocates for treatment with the providers, comm unity groups, the police agencies and any other professionals in the community, mediate with the community to answer their concerns, and to help them celebrate their success of treatment and their anniversaries (National Crime Prevention Centre, 2008). Another program that is used as a crime prevention program is the Boy and Girls Clubs of America. This program targets young children and teens from five years of age to eighteen. This also targets kids in high risk and drug infested communities. The Boys and Girls Club gives kids in the community a safe place to go after school and in the summer. This organization keeps kids and teens out of trouble. Teens that have dropped out of school are given an opportunity to get their GED through programs provided by the Boys and Girls Club (National Crime Prevention Centre, 2008). The Boys and Girls Club gives children a place to go when their parents are working late and gives parents a sense of relief because they know that their child is in a safe environment. The Boys and Girls Club provides kids with meals and snacks, a place to do their homework, a place to play sports, and a place to feel safe (National Crime Prevention Centre, 2008). The Clubs offer programming in four main areas. The areas are leadership; growth and empowerment, physical activity; health and safety, learning and career development, and community services. It also operates under five values. The values are inclusion and opportunities, respect and belonging, empowerment, collaboration, and speaking out (National Crime Prevention Centre, 2008). As you can see that empowerment is a major part of the Boys and Girls Club. Showing kids that they matter and that they have worth gives the kids a boost in their confidence and self-esteem. These are just two organizations that help and focus on making someone’s life better. There are many more out there that can help in particular fields of rehabilitation and kid safety. Crime prevention and the Criminal Justice System are needed though out our nation. Police are doing all they can to make the communities safe. It is time for the community to help the police and get rid of the â€Å"no snitching po licy.† The youth of today have so many things that can cause them to turn to a life of crime and it is up to parents, police, and other government officials to protect them. There are a large number of organizations that are out there that can help youths, teens, and adults to become better members of society. When a criminal is released back into society they should find one of these organizations to help them get acclimated with the community that they are moving into. The Criminal Justice System and crime prevention goes hand in hand but is not the only way to turn young adults away from crime. The responsibility is the parents to guide and protect the kids from the dangers of the world. The Criminal Justice System is full enough with young men and women, let’s try and stop the number from getting bigger. References Encyclopedia of the Nations (2013) retrieved from: http://www.nationsencyclopedia.com/United-Nations/Social-and-Humanitarian-Assistance-CRIME-PREVENTION-AND-CRIMINAL-JUSTICE.html National Crime Prevention Centre (2008) retrieved from: