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The Battle Of Bloody Sunday - 1053 Words

Title : The Battle of â€Å"Bloody Sunday† Subtitle: Innocent protesters beaten by cruel officers Joanne Blackmon marched hand and hand between two of her school teachers while they left the Brown Chapel Church. As the group of nearly 350 victims, mostly African American, walked through Selma, they prayed and sang. Once the crowd reached the Edmund Pettus Bridge, they were stopped short by Alabama State Troopers. Joanne’s grip tightened around her teacher s’ hands. Although the group of protesters were threatened by the troopers, they did not budge. The State Troopers showed no mercy as they brutally attacked the peaceful mob. As she breathed in air, Joanne immediately knew what she had inhaled - tear gas. The members of the group ran†¦show more content†¦Everyone seemed on board. On the morning of March 7, 1969, the Selma March started. Stopped Short Only a short time after, John Lewis and Hosea Williams led the crowd out of the church, starting with high hope. The group of protesters marched through Selma in pairs. Their minds were set on getting to Montgomery to confront the governor. As they were about to cross the Edmund Pettus they were stopped short by Alabama State troopers. â€Å"Go home or go to your church!† shouted one of the head State Troopers. The mob knew if they didn t move they would be beaten, but they stood strong and prepared themselves for the worst. The troopers threatened to attack if they did not move soon. Exactly one minute and five seconds later, the troopers charged. The crowd was violently beaten with billy sticks and forced to inhale the toxic tear gas. The group attacking them did not show any pity as they repeatedly struck and pounded most of the nonviolent protesters as they attempted to scrambled away. The violent officers chased them halfway back to the Brown Chapel. More than 90 innocent people were sent to the hospital shortly after. Only two days later, the crowd gathered once again in the church and prayed. They prayed for freedom and for their loved ones to heal soon. The building reeked of tear gas still clutching the protesters and their clothes. â€Å"Go to Jail by the Thousands† On the Tuesday directly after â€Å"Bloody

Islam And The Common Cause Of Unity - 1453 Words

In the religion of Islam, Muslims believe in the common cause of unity. United under one creed that is the first pillar of Islam and the primary and absolute faith that one should devote to. It is the Shahada, which says, â€Å"I believe in no gods but Allah and Muhammad (PBUH) is the messenger of Allah†, but even though this is the common creed among all Muslims around the world, many chose to divide themselves and separated themselves under a slightly different and innovated creed. Since the Prophethood of Prophet Muhammad (PBUH), Islam started to embed into the lives of the people of Arabia and as the number of people taking Shahada started to grow, they followed and trailed behind the teachings of Prophet Muhammad (PBUH). Soon After the demise of Prophet Muhammad (PBUH) in the 7th century the divide started to arise inside the Muslim communities in the land of Arabia when disagreements over the successor to the Prophet Muhammad arose. The Sunnis maintain to believe that there was going to be a formal selection of who the Prophet’s successor or Caliph was going to be because according to Quran that is the rightful way of selection that includes the consensus of the majority votes. But the admirers of Ali(RA), who was the son in law of the Prophet Muhammad, protested and believed that the Prophet(PBUH) had chosen His son-in-law to be His rightful successor. According to the Shia Muslims, they believe Prophet Muhammad(PBUH) designated Imam Ali(RA) as His successor by Allah’sShow MoreRelatedAfrican Civilizations And The Spread Of Islam1745 Words   |  7 PagesCornell Notes Topic/Objective: Chapter 8:African Civilizations and the Spread of Islam Name: Maddy Garza Class/Period: 4B Date: September 18, 2015 African Societies: Diversity and Similarities – Stateless Societies - Common Elements in African Societies The Arrival of Islam in North Africa The Christian Kingdoms: Nubia and Ethiopia Kingdom of the Grasslands Sudanic StatesRead MoreThe Death Of Osama Bin Laden Speech Summary1500 Words   |  6 Pagesthe embrace of their children; he then identifies the sense of community and unity created in the aftermath of the event. He said: â€Å"We offered our neighbors a hand, and we offered the wounded our blood.† The combination of these statements heighten the meaning of the speech; from a statement about the death of Osama bin Laden to the unity of Americans after bin Laden’s actions. President Obama cultivates his motif of unity by using the repeated continuation of â€Å"we.† He conveys this message of friendshipRead MoreThe Fourth Noble Truths By The Eightfold Path1093 Words   |  5 PagesThe fourth Noble Truths compose the ideologies of the â€Å"Eightfold Path†. It’s an idea Buddhist belief of how they can stop the desire that causes suffering. Following the (Eight Path) factors in Buddhism there are fundamental responsibility and accountability that are expected by Buddhist beliefs. Buddhism teaches the concepts of understanding, thoughtful mind, and freedom of speech, action livelihood, encouraging effort, mindfulness and concentration. These categories are divided into sub-sectionsRead MoreComparison And Contrast Of World Religions1194 Words   |  5 Pagestheir specifics, are surprisingly similar. The three most prevalent religions in the world are Christianity, Islam, and Hinduism, in that order. All believe in a higher power th at presides over and created man. Islam originated in approximately 609 C.E., or Common Era, and Christianity originated around 33 C.E. which is supposedly when Jesus Christ was crucified. The main prophet of Islam, Muhammad, is supposedly of the lineage of Jesus Christ. Both religions consider Abraham the father of the peopleRead MoreSimilarities And Differences Between Islam And Islam940 Words   |  4 Pagesand Islam Christianity, Islam, and Judaism are referred to as the three Abrahamic religions, this means that in addition to being monotheistic religions that worship the same God, these three religions feature Abraham in a foundational role (Gilman 15). 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Obama mentionsRead MoreChristianity, Judaism, Hinduism, Buddhism, Confucianism, And Confucianism1472 Words   |  6 Pagesat least one universal idea, present in all of them? This is largely a personal interpretation, as â€Å"common ground† (universal ideas) has a large spectrum of meanings, ranging from â€Å"kind of similar if you look at it in the right fashion†, to â€Å"exactly alike†. In any case, there are many examples, and counterexamples of universal ideas between the â€Å"main† seven religions: Christianity, Judaism, Islam, Hinduism, Buddhism, Daoism, and Confucianism, which will be explored in the remainder of this essayRead MoreImagine theres No Heaven by Salman Rushdie Essays1716 Words   |  7 Pagesdeclares the primary impulse of creation as lust but then quickly adds love as another motivation. He delves deeper i n the mythologies when only a small number of people in particular regions believe in them. He chooses to ignore Christianity and Islam, the most practiced religions in the world both of which agree that God created the universe and God can be understood and identified by His creation. Rushdie portrays religion as something which imprisons its followers. According to him, all religiousRead MoreCompare And Contrast Martin Luther King And Religion1219 Words   |  5 Pagesrespond to a particular religious organization. King’s letter is written in response to a group of mostly Christian clergymen who published â€Å"A Call to Unity†, a statement made in the newspaper which criticized King and his methods of causing trouble. X’s speech was made just less than a month after he had announced his separation from the Nation of Islam; a Muslim organization that called for racial separatism. King’s response is geared towards Christian and Jewish men who viewed him as going againstRead MoreReligion1264 Words   |  6 PagesMisconceptions about Islam – A personal perspective Islam may be the most misunderstood religion in the United States. The impression that majority of non-Muslim Americans have is usually obtained through the media which typically represent Islamic countries or groups in the middle of a Holy War. These wars are usually waged by Islamic Fundamentalist who use terrorism and other violent acts to get their messages across giving Islam a negative reputation. Because of the lack of understanding

Gangster Rappers Gangster Rap - 929 Words

Gangster rappers always encourage sex or demeaning women, where some songs are merely produced with the purpose of disgracing women. Subject matters in a majority of gangster rap lyrics usually deal with curious situations, as in the portrayal of women as dirty sex toys with no value other than pleasure through looks and intercourse and even inventing words, such as â€Å"bennett,† â€Å"poontang,† and â€Å"thots.† Furthermore, drugs are another topic widely spoken by gangster rappers, where the songs contents even deeply influences people to try drugs, due to the perception that their favorite performer thinks it’s cool. For example, Eminem s hit song My Fault made mushrooms more popular than they had ever been with the public, due to the adulation of how drugs are fun; furthermore, it also engendered new words like â€Å"coco† and â€Å"purp† into mainstream language use. The last and the most common element of gangster rap is crime. Nearl y every gangster rap song mentions a robbery or illegitimate act of vandalism, to which these songs give other people, especially younger adults negative ideas, putting the thoughts of committing any particular in the minds of any gullible person. Gangster rap, furthermore, in of itself, is a similar form of poetry but is in a musical form to entertain others in the forms of a â€Å"diss,† which ultimately is intended to disgrace an opponent if need be through a â€Å"beef† or otherwise known as a hateful argument. Analogous to the idea of Clyde Haberman’s â€Å"In theShow MoreRelatedGangster Rap : Rap And Black Masculinity1588 Words   |  7 Pagesmade that gangster rap represents a masculinity that rappers portray themselves as in their songs. Dating back to its origins, African Americans had always been the face of gangster rap, with such names like Tupac, Biggie, Jay-Z, DMX, and much more, as covers of rap magazines. 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Fans of the genre were most likely listening to gangster-rap, artists like: Jay Z, Notorious B.I.G, 50 Cent, Tupac, Ice CubeRead MoreEssay on Power of perceptiom1263 Words   |  6 Pagesthan the rap legend and business mogul Jay Z. Jay Z is effectively able to utilize not just one but three different archetypes- the gangster, the businessman/ruler and the reformer in order to build a large following, achieve massive success in the music industry and become the de facto leader for the black community. Throughout his extensive career, Jay Z was continuously able to rebrand and mold himself in to different archetypes. When he first stepped in to the public scene, the rapper establishedRead MoreHip Hop And Rap Music1584 Words   |  7 Pagescommunity and has since then changed into what it is today. What most individuals don’t know is that originally rap music did not contain such explicit themes as it does now; such as misogyny, drugs, crime, and violence among others. 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This was how hip-hop became dominate in New York City, until Sugarhill Gang released â€Å"Rappers Delight†. â€Å"Rappers Delight† was released in 1979, and was the first hip-hop song to sell multiple records, and beRead MoreThe Mafia s Influence On Hip Hop1603 Words   |  7 PagesThe Mafia’s influence on Hip-Hop In Rap, there is a unique culture, history, social impact and influence on society. Hip-Hop/Rap is one of the most popular genre of music. It has helped shape the pop culture into what it is today. What is popular culture? The ideas, activities or products, which are popular among the general mass. In today’s pop culture, one subject that is at the top of the list is hip-hop/rap. 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headscarf debate in France Free Essays

string(32) " are not willing to assimilate\." Introduction On March 15th, 2004 the government of the French Republic passed a law that banned the wearing of â€Å"conspicuous signs† of religious affiliation in public schools (Bowen, 2007). Whilst this law affected Jewish skullcaps, large crosses, Sikh turbans, many scholars (i.e. We will write a custom essay sample on headscarf debate in France or any similar topic only for you Order Now Wing and Smith, Tarhan) believe that its main purpose was to ban the wearing of the headscarves, known also as hijab by young Muslim girls. Currently there are approximately 5 million Muslims living in France (CIA, 2012). The majority of them are the immigrants from former French colonies in North and West Africa. Muslims constitute 5-10% of the French population, while Islam is the second largest religion in France (Tarhan, 2011). Hence, the law from 2004 led to objections and protests amongst French Muslims. They regarded the decision of the French government as a sign of discrimination and violation of religious freedom in France (Wing and Smith, 2006). In turn, the French government emphasized that French secularism (known also as laicite), assuming separation between state and religion, was a main reason standing behind its decision (Astier, 2004)). The 2004-228 French law is controversial till this day. The supporters of this law claim that a ban on religious symbols confirmed a secular character of French Republic and defended French national identity. They also postulate that a ban contributed to a greater equality amongst women and men within Muslim society. On the other hand, the opponents often also rejected laicite as a basis of the French law 2004-228. Instead, they postulate that a fear of multiculturalism and growing division within the French society, especially after September 11th, had a key impact on the governmental decision. Further, they claim that French society suffers from Islamophobic (Scott, 2005). The following essay aims to examine the French secularism, laicite, was a key factor responsible for the banning of headscarves in France. First, the essay explains the role of female headscarf in Islam in order to understand a strong objection against a ban from the Muslim side. Second, the essay presents shortly a debate on wearing headscarves in France that had its beginning in the 1980s. Further, the essay considers the concept of laicite in France and its impact on passing the French law 2004-228. The essay analyzes other factors that influenced on the banning of religious symbols in France in order to compare their role and the role of laicite in passing the law as well as to prove that laicite had major impact on the banning of headscarves. Finally, the essay considers the ban as an unsuccessful reform and presents policy recommendations. The role of headscarf in Muslim tradition The headscarf is an important religious symbol in the Islamic tradition. The Quran, perceived as the source of Allah’s command by Muslims, states that: â€Å"believing women (†¦) should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what must ordinarily appear thereof; that they should draw their veils[1] over their bosoms and not display their beauty except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, or their brothers’ sons or their sisters’ sons, or their women or the servants whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex, and that they should not strike their feet in order to draw attention to their hidden ornaments. And O you Believers, turn you all together towards Allah, that you may attain Bliss.† (Quran 24:31)Therefore, following Allah’s law, Muslim women are obligated to remain modest and to cover thei r beauty. Moreover, the Quran says: â€Å"O Prophet! Tell Thy wives And daughters, and the Believing women, that They should cast their Outer garments over Their Persons (when outside): That they should be known (As such) and not Molested† (Quran 33:59). It indicates that there are two purposes of the wearing of headscarves by Muslim women. First, headscarf should protect Muslim women from gazes of strange men and from being an object of stranger’s desire. Second, headscarf should help to distinguish Muslim women from women of other religions (Syed, 2001). It is worth adding that the Quran does not state precisely which parts of woman’s body should be covered. Hence, there are different types of head (and body) coverings amongst Muslim women in various countries, depending on Quran’s interpretation and culture. They range from the simple hijab, covering the head and neck to Afghani burqa, covering the entire body and leaving only so-called mesh screen so that the woman is able to see (Wing and Smith, 2006). With the beginning of decolonization in the 1950s and the 1960s, the European countries, in particular France and the United Kingdom, had experienced massive immigrations from the Middle East and African countries. Most of the immigrants were Muslims. Hence, the Western countries, characterized by Christian roots had to face different religions, cultures and values brought to the Europe by Muslims. The headscarf has become one of the most visible elements of these differences in the European’s public eyes (Wing and Smith, 2006). Headscarf debate in a contemporary France Muslims constitute 5-10% of the total French population (CIA, 2012). Mostly they are immigrants from the regions such as the Maghreb, the Middle East, Turkey and Sub-Saharan Africa and Asia. Additionally there is an increasing number of people of European descent in France who are deciding to convert into Islam. Since the late 1980s Muslims in France has strongly manifested its cultural and religious separateness. They aimed to â€Å"create an Islamic identity with local institutional, societal and cultural structures† (Wing and Smith, 2006, p.753) and they focused on building new mosques and loud practices of their religion. It led to Islamophobic tendencies in France which were often manifested by hostility, discrimination in employment and housing as well as larger socio-economic exclusion of Muslim society. Currently Muslims continue to be separated from the rest of French society. The main cause of this separation is that Muslims are not willing to assimilate. You read "h eadscarf debate in France" in category "Essay examples" The rules of Islam are not regarded by Muslims not only as religious rules but also as the rules of living. In turn, the former French governments had focused on preventing massive immigrations into France[2] (and hence, spreading Islam across the country) rather than on helping Muslims to adopt French values and norms (Tarhan, 2011). Key indicators of this exclusion are limited access to the education for Muslims, houses in the urban ghettos (known also as the zones of economic and social exclusion) but also lack of involvement in French political life and culture from the Muslim side. The debate on headscarves in France has got its root in 1989 and is known as the affaires de foulard (Scott, 2005, p. 1). At that time, three Muslim girls were expelled from their secondary state school in the town of Creil after they refused to take off their headscarves. Although it was not a first such a case (the director of this school had earlier banned Jewish students from wearing the Kippah in school), it brought an extensive attention of French media. The director of school argued that he made a decision on the basis of French laicite[3], a concept postulating separation between the state and religion (Tarhan, 2011). Muslim society was supported by Catholic, Protestant and Jewish leaders. Together, they postulated that laicite should have been regarded as toleration for other religions rather than condemnation of religion (Scott, 2005). This approach was also accepted by the former Minister of Education, Lionel Jospin (the Socialist Party) He announced that religious symbols and clothing at schools were allowed as long as they did not threaten other religious beliefs (Tarhan, 2011). Despite this governmental announcement, a number of similar cases has dramatically increased between 1989 (400 cases) and 1994 (3000 cases), what led to racial and religious violence in France (Bowen, 2007). It is worth adding that also international events had an impact on growing violence in France. Particularly important seems to be a civil war in Algeria, a former French colony where the secular government struggled with the Islamic fundamentalists. In 1994 the tensions were so intense that education staff were sending letter to the French government, asking for advices on how to deal with the situation. As a result, new Minister of Education, Francois Bayrou (the Democratic Movement) implemented new rules on religious symbols in schools. He allowed only discreet symbols in schools, while he prohibited ostentatious symbols. Discreet symbols were defined as those that â €Å"demonstrated personal religious conviction† (Tarhan, 2011, p.18), while ostentatious – as those that led to discrimination and differences into the educational communities. Bayrou’s claim was controversial and brought the attention of French media. Consequently, the Conseil d’Etat, the highest administrative court in France, decided to investigate the controversial issue. The court rejected Bayrou’s decision and recommended school administrations and teachers to make decision on the actions of their students. The French government appointed an Algerian-born Muslim woman, Hanifa Cherifi, as a governmental mediator responsible for handling the wearing of headscarves. In result, the issue has grown quiet for nine years (Scott, 2005). The issue of headscarves was brought to the public attention again in 2003, when the Minister of Interiors and Cults, Nicolas Sarkozy postulated that Muslim women should take off their headscarves while posing for official identity photographs. As Muslims became an important minority in France with the beginning of the twenty first century, Sarkozy’s claim reflected growing frustration and intolerance towards visibility of religious symbols in public places amongst French politicians and society. It also brought back the issue of headscarves in schools. In effect, French President, Jacques Chirac (the Union for a Popular Movement) formed a commission led by Bernard Stasi in order to investigate the implementation of laicite in French educational institutions. . Students, teachers, intellectuals and also the European Commission got involved in the work of Stasi’s Commission. Some Muslim girls chose to be interviewed undercover, as they wanted to voice their opinions about wearing the hijab anonymously. The report produced by Stasi’s Commission presented an in-depth study on the role that the hijab plays in the Muslim community. In reference to Islam, one of the most important results was that young Muslim girls, that used to grow up in a society dominated by western culture and values found difficult to reaffirm their identities as Muslims by the way they had to dress. Further, it showed that young Muslim girls were often not participating in classes such as P.E (physical education) as they were afraid of violence and assaults from Muslim men’s side. Moreover, Muslim girls often confessed that they were being forced to wear the hijab by their families and peer groups. The Stasi’s Report also drew open other issu es surrounding Muslim women such as female genital mutilation and forced marriages (Vaisse, 2004). The Stasi’s Report pointed out that the existence of religious symbols in schools was not compatible with the concept of laicite. The Report postulated that the veil was responsible for the alienation of women. As secularism and gender equality were regarded as the important features of laicite, the Report recommended banning religious symbols in schools[4] (Wing and Smith, 2006). It is important to add that the critics of the Stasi’s Report aimed to undermine the validity of the report. They postulated that the report was mainly based on western perceptions on the hijab and Muslim women. The link between forced marriages, female genital mutilation and the hijab, were all based upon the commission negative image of Islam, there was no empirical research to back their findings (Schiek and Lawson, 2011). Muslim women argue that the hijab is worn voluntarily and it brings th em a sense of belonging and community (Schiek and Lawson, 2011). Following the Stasi’s Report, on February 10th, 2004, French National Assembly passed the law on the banning conspicuous religious symbols in schools. A huge majority of the Assembly, 494 members, were in favour of the ban, while only 36 members voted against the ban. At the same time, 31 members abstained from voting. Similarly, on March 3rd, 2004, the French Senate also passed the same legislation. 276 voters were in favour of the ban, while 20 of them voted against the ban (Weil, 2009). The implementation of the new law was preceded by three demonstrations, respectively, on December 21st, 2004; on January 17th, 2005; and on February 14th, 2005 that aimed to stop passing the law 2004-228. These numbers underline that most of the French politicians supported the ban regardless their political beliefs and hence, indicate that most of the politicians noticed the problem of growing division within the French society. Mohammed Latreche an Islamist activist mobilized and encourage d French citizens to participate in these demonstrations. He established a political party, Pati des Musulman de France (the Party of French Muslims) with the headquarters in Strasburg. The demonstrations, showed the Muslim publics outrage at the law that was about to be passed. The legislative ban was regarded as an attack on Muslims with the Muslim society. Two girls even went as far as hunger strikes to show their opposition to the ban. Some posters propagated slangs such as ‘Stasi killed me’ and ‘1 veil= 1 vote’ (Bowen, 2007). Officially, the law was implemented on March 15th and it is known as the law 2004-228. Despite the demonstrations, the legislative ban in France has been largely supported by the French society. According to Pew Research Centre (2006) 78% of the French population have supported the ban, while only 22% of the population have regarded the banning as a bad idea. These results might indicate that most of the French society agreed on t he separation between the religion and the public sphere. The concept of laicite and its impact on the banning of headscarves in France Many scholars (i.e. Wing and Smith[5]) believe that the concept of laicite was a key factor behind the decision on the banning of headscarves in France. Laicite has a long tradition in France and hence, it is crucial to analyze its influence on the ban of religious symbols. As it was mentioned above, laicite, known also as a French secularism can be regarded as a unique feature of French politics. It is based on the freedom of thought and the freedom of religion and assumes separation between the state and religion (Tarhan, 2011). It is important to underline that laicite does not indicate the governmental hostility in reference to the religion. Instead, it believes that the political and religious issues should be kept separately and hence, the government and religious organizations should not influence on each other. There are two main interpretation of laicite. First, laicite can be viewed as passive neutrality or non-intervention by the state in the private religious domain. This interpretation suggests that the exercise of religion in the private sphere is p ermissible, and that the French state will not openly support overt religious practices in public spheres (Scott, 2005). Another interpretation of the laicite’ can be viewed as a more active secularism, in terms of which the nation is promoted as a fundamentally political society fiercely independent of any religious authority (Wing and Smith, 2006), and one in which the values of the state can be defended through the concept of L’ordre Public in order to justify interference where necessary with some religious organisations. This definition of laicite’ gives the government more control over public institutions and the amount of religious activity that goes on there, for example schools (Weil, 2009). It is important to add that the concept of laicite has also got its opponents. They postulate that that laicite is a strong form of anti-clericism and should be regarded as a violence against the freedom of religion as it prohibits the right to religious expression. Further, they argue that the countries characterized by secularism actually support the dominant religion of this country and undermine the religious rights of the minorities in this country. For instance, in France the public holiday and school holiday are mostly based on the Christian liturgical year (Weil, 2009). The principle of laicite became predominant and put into practice was during the French Revolution (1789). Initially it concerned the separation between the state and the Catholic Church, which had played a major role in France in the eighteen century. Revolutionaries aimed to redefine citizenship and nationhood and hence, to separate Catholicism from the French identity. New citizenship was meant to be universal, secular and inclusive. Instead, the French Revolution led to ‘xenophobic nationalism’ (Tarhan, 2011, p.4) which targeted foreigners as well as priests, rebels, political opponents and noblemen. Similarly, the Revolution started to reject religion rather than tolerate it. The principle of laicite had been implemented for the first time in public school in France in 1883. This law, passed on June 28th, 1833 entailed that primary school teaching should have no religious affiliation. Further, laicite was implemented in France through the creation of the public scho ol system, in the years 1881-2 with Jules Ferry’s public school laws (Bowen, 2007). However, despite these steps Catholicism remained an important element of French regime until the end of nineteenth century. More significant changes started in 1901 when France passed a new law, Law of Association according to which religious associations became obligated to have a state supervision. Further, in 1904 the religious communities were forbidden to provide education. In result, approximately 30,000 of clergy lost their teaching jobs and stopped taking salaries from the state. Nonetheless, the legislation passed in 1905, known as the Separation Act, is regarded as first meaningful success of secularists in France (Tarhan, 2011). The 1905 law has become the legal guideline for the separation of the state and the church. The word laicite did not appear in the 1905 law. However, the first article of the law emphasized freedom of religion in France, as it stated that: â€Å"the republ ic ensures freedom of conscience. It guarantees the free exercise of religions with the sole restrictions decreed hereafter in the interest of public order† (Tarhan, 2011, p.7). The second article, in turn, declared that â€Å"The Republic does not recognize, fund or subsidize any religion. [†¦]State, departmental and commune budgets, together with all expenses relating to the exercise of religions will be abolished.† (Tarhan, 2011, p.7) and hence, it guaranteed state’s neutrality towards religions. The legislation from 1905 gave a political and legal character to the concept of laicite in France. More importantly, it indicated that laicite was a process that had emerged in France through the confrontation about national identity between Clerics and Republicans (Scott, 2005). The principle of laicite has initially been implemented in reference to Catholicism. However, as France has become a multicultural and multi-religious country, laicite has also affected other religions. The ban on religious symbols from 2004 has particularly affected Muslims. It seems to emphasize an impact of laicite on the French politics and tradition. Nowadays laicite is regarded in France as one of the foundations of French Republic and the French collective (national) identity (The Economist, 2004). It represents a sharp contrast to Anglo-American model of multiculturalism supporting the development of community characterized by multiply cultures, values and traditions. French believe that laicite guarantees tolerance, freedom of religion, peace as well as social cohesion. Further, laicite postulates a sharp division between public and private spheres. Religion and ethnicity can be manifested in the private sphere. However, the only visible legitimate identity in the public sph ere should be French national identity. Further, the laic state has right to interfere in the religious issues if the national unity and common values of the French Republic are threatened (Weil, 2009). According to the concept, Muslim society should accept French norms and culture in order to become a part of French political unity. Nonetheless, Muslims have become a significant minority in France, unwilling to adopt French tradition and lifestyle. Instead, they strongly manifested own culture, tradition and identity (The Economist, 2004). Islam was perceived not only as a religion but also as a rigorous lifestyle that rejected Western values such as liberty, freedom and laicite. Hence, French started to perceive Muslims and Islam religion as the threads to the French national unity that had to be addressed and resolved. The debate on headscarves in France confirms this negative perception of Muslims within French society (Tarhan, 2011). With the exception of laicite, there were also other factors that had an influence on the ban of religious symbols in France. As stated in the Stasi’s Report, the ban aimed to empower Muslim women and to guarantee greater equality amongst the Muslim women and men. However, in this case, the ban was just a symbolic gesture, as it only applied to the young Muslim girls in public schools and did not affect adult Muslim women, working in some public places or just walking on the streets (Bowen, 2007). In contrast, there are several external factors that might have influenced the timing of headscarves debate in France. When the first debate on headscarves took place in 1989, the Communist system in the Central and Eastern Europe collapsed. Europe experienced massive inflows of Muslim immigrants and spreading Islam religion across the European countries. Hence, Islam quickly started to be perceived as a thread to the Western values that replaced an old thread, communism. Further, in 1994 there was a civil war in Algeria, a former colony of France that was caused by the conflict between the secular military government of Algeria and Islamic fundamentalists. The Algerian conflict indicated a possibility of similar problems between the state and its largest religious minority in France. Finally, in 2003 Europe was still strongly affected by the consequences of September 11th (2001). Additionally, the wars in Iraq and Afghanistan as well as the worsening of the conflict between Israel and Palestine resulted in sharp divergence between the West and Islam culture. At that time, French Muslims definitely identified with the Muslims in other parts of the world and the wearing of headscarves manifested such identification. French government, on the other hand, faced real threads of terrorism. Hence, the one of the goals of French defense became to prevent French citizens and institutions from potential challenges to their integrity in the face of growing xternal thread s (Scott, 2005). Conclusions To sum up, the ban of religious symbols in schools implemented in France in 2004 was very controversial and led to numerous protests and demonstrations in France. The supporters of the ban underlined the secular character of France and the need to separate religion from the public sector. The opponents, in turn, argued a minor impact of the ban, as it only affected Muslim schoolgirls, constituting relatively insignificant percentage of Muslim female population in France. Without a doubt, laicite had a key impact on the legislative ban. The French government aimed to emphasize a secular character of the French Republic and the importance of separation between the state and the religion, a traditional element of the concept of laicite. In the contemporary France, key elements of laicite have become nation identity and unity. As French society was characterized by a strong division on Muslims and non-Muslims as well as by strengthening Muslim influences, the French government has become responsible for protecting the French national identity. The ban was believed to be a successful tool to achieve this goal. Except laicite, there was a number of international events such as Afghan war, Iraqi war or Israeli-Palestinian conflict that strengthened Islamophobia in Western countries, in particular in secular France that has always been characterized by the opposition to multiculturalism and foreign nations. Although some scholars (i.e. Scott) postulate that gender equality was also a factor influencing French decision on the ban, there is no strong evidence to support this claim. In fact, the ban affected only small number of young Muslim girls being in public education. Nowadays it is certain that Muslims have to accept cosmopolitan values and freethinking if they aim to stay in the Western countries. Currently a number of Western countries such as United Kingdom, Spain or Germany have been characterized by a trap of two conflicting cultures. However, forcing Muslims to go against their religious practices, as applied in France seems to be counterproductive. The ban of religious symbols in France led to the riots (2005) in so-called les cites, ghettos focusing North Africans and Arabs that spread around the major French cities. During these riots two Muslim teenagers were accidently killed. However, the ban of religious symbols could have disastrous consequences. Young Muslims, rejected by the French government and regarded as a second-class society, often accept extremism and violence as the solution of their problems. It is also a sign of their dissatisfaction in reference to French and Western policy. The example of the United States demonstrates prominently the negative consequences of rejecting and underestimating its ethnic minority. The young, radical Muslims trained by the conservative European imams became responsible for the dramatic events from September 11th (Kiersh, 2008). The French government should have learnt a lesson from the international events such as bomb attacks in London or Madrid during which Muslims born in Europe were also involved in these dramas. The French government should stop pushing its Muslim society towards extremism and encouraging violence amongst them. Instead, the French government should establish a long-term strategy in order to incorporate their Muslim minority into the environment they regard as unfriendly. The government must develop new, comprehensive measures that will help Muslims to identify with the rest of the French society and to become involved in various aspects of French lifestyle. In order to achieve these goals, the French government must focus on the reduction of job and housing discrimination in the first place as well as on changing the attitudes within the French policy towards Muslim male immigrants. The French government can expect that other European governments (in particular British, German and Span ish governments) will be also willing to address the problem of separation between Muslims and mainstream society, as they struggle with the same problem. An interesting idea seems to be a cross-countries program involving the governments of these states that would implement common reforms so that the Muslims can assimilate with the rest of the societies. Also the United States could probably get involved in such a cross-countries program in the framework of the War on Terror. Without a doubt, the European governments would be more willing to accept such a form of terrorism fighting rather than military interventions in the Middle East. The following concept requires in-depth analyzes and detailed policy planning. However, it would definitely bring larger and more positive outcomes than the ban of religious symbols in public schools (Kiersh, 2008) List of references: Astier, H., (2004). The deep Roots of French Secularism [online] available from: http://news.bbc.co.uk/1/hi/world/europe/3325285.stm (Accessed on 25.04.2012). Bowen, J., (2007). Why the French do not like the Headscarves. New Jersey: Princeton University Press. CIA, (2012). The World Factbook: France [online] Available from: https://www.cia.gov/library/publications/the-world-factbook/geos/fr.html (Accessed on 25.04.2012). Kiersh, A., (2008). Why the Headscarf Ban is wrong for France [online] Available from: http://www.sikhcoalition.org/documents/AaronKiershEssay.pdf (Accessed on 25.04.2012). Morin, R. and Horowitz, J., (2006). European debate the Scarf and the Veil [online] Available from: (Accessed on 25.04.2012). Scott, J., (2005). Symptomatic Politics: The Banning of Islamic Head Scarves in French Public Schools. New Jersey: Institute for Advanced Study. Schiek, D and Lawson, A., (2011). European Union Non-Discrimination Law and Intersectionality: Investigating the Triangle of Racial, Gender and Disability Discrimination. London: Ashgate Publishing. Syed, I., (2001). Women in Islam: Hijab [online] Available from: http://www.islamfortoday.com/syed01.htm (Accessed on 25.04.2012). Tarhan, G., (2011). Roots of the Headscarf Debate: Laicism and Secularism in France and Turkey. Journal of Political Inquiry, 4, p. 1-32. The Economist, (2004). The war of the headscarves [online] Available from: http://www.economist.com/node/2404691?story_id=2404691 (Accessed on 25.04.2012). Vaisse, J., (2004). Veiled Meaning: the French Law Banning Religious Symbols in Public Schools. Washington: The Brookings Institute. Weil, P., (2009). Why the French Laicite is liberalCardozon Law Review, 30(6), p.2699-2714. Wing, A. and Smith, M., (2006). Critical Race Feminism Lifts in Veil?: Muslim, Women, France and the Headscarf Ban. California: UC Davis. How to cite headscarf debate in France, Essay examples

Cardiovascular Effects of Anesthesia and Operation

Question: Discuss about the case study Cardiovascular Effects of Anesthesia and Operation. Answer: Introduction: Vermiform appendix is a portion of the digestive tract and is present in the abdomen more specifically in the right lower quadrant. Vermiform appendix has a structure similar to a worm and originates during the embryological life from the cecums posteromedial wall which is around 2cm beneath the ileocecal valve (Ghorbani, Forouzesh, Kazemifar, 2014). The function of the appendix is still confusing as a human can lead a normal life without an appendix. However, according to the hypothesis of Prof. Bill Parker, the appendix is considered as a Nature reserve for various beneficial bacteria present in our gut. In the case of a severe infection in the gut such as in cholera, there can be a depletion or loss of this bacterial flora and the appendix has the ability to restore these bacteria (Sarkar, 2015). Though the function of the appendix is not clear but it can create a severe problem in the humans by producing appendicitis. Acute appendicitis is found to be amongst the most common emergencies associated with the abdomen worldwide. The root cause behind the development of an acute appendicitis is unclear but is believably multifactorial with the causative factors like luminal obstruction, dietary factors, and familial factors. Abdominal pain is found to be a primary symptom and complaint of the individuals with acute appendicitis (Humes, 2006). The treatment of appendicitis was found to be non-operative till hundred years ago but turned to be totally surgical within less than 20 years. The mainstay treatment for the acute appendicitis is operative and till 1981, McBurneys procedure was represented as the gold-standard procedure for acute appendicitis, but at present, there has been a progressive increase in the laparoscopic appendectomies as it has been observed as a safe procedure associated with excellent and effective cosmetic results. Moreover, there is shorter hospitalization and allows a less painf ul and quicker postoperative recovery.Open appendectomy or laparoscopic appendectomy are the two surgical treatment options for acute appendicitis. However, due to the presence of more therapeutic benefits laparoscopic approach is more favorable and it is preferred in immunocompromised, elder, and obese patients (Ruffolo, 2013). The urgent appendectomy is followed in case of acute appendicitis, which is carried out after rapid intravenous hydration, as well as, administration of broad-spectrum antibiotics (Howie, 2006). In case, there is no ruptured appendix, postoperative antibiotics are not necessary (Lawrence, 2013). Anesthesia is found to result in a respiratory impairment, no matter if the patient is ventilated mechanically or breathing spontaneously. This respiratory impairment obstructs the matching of perfusion and alveolar ventilation and hence, the arterial bloods oxygenation. The triggering factor behind this is the deprivation of the muscle tone, which in turn results in the decrease in the lungs resting volume and its functional residual capacity (Hedenstierna Rothen, 2012). Opioids are the common choice for analgesia and are considered to be the mainstays of acute and severe pain treatment. However, opioids are known as the definitive respiratory depressants, which are capable of producing a dose-associated depression of the total ventilation via a decrease in tidal volume and respiratory frequency. Hence, these agents can obstruct the physiological control of respiration after the completion of a weaning process. Hence, it is very important to reverse or dissipate the residual impact s of these anesthetic agents adequately after the completion of a surgery and its administration (Karcz Papadakos, 2013). As the patients respiratory rate is 10, which is below than the normal respiratory rate 12-20 breaths per minute. The potential decrease in the respiratory rate is hence, caused due to the use of anesthesia during the surgery. It is quite evident from the research that anesthesia causes depression in the respiration and causes respiratory impairment thereby affecting the normal respiration rate in the patient. Surgery and anesthesia have a broad range of effects on ones cardiovascular system. It has been observed that even in the case of healthy patients undergoing minor operations or surgery, the anesthetic agents can result in the significant hemodynamic instability or cardiac depression. Nearly all the anesthetic agents possess intrinsic properties of causing myocardial depression, although in some cases in may be masked with the sympathetic stimulation. The vasodilatory impact of the volatile substances can cause serious hypotension in the case it is associated with the negative inotropy. The patients having pre-existing cardiac disorders have serious complications and effects from these anesthetic agents. Moreover, it has been studied that the surgery itself is responsible for providing various complications to the ones cardiovascular system, and these complications can be additive in the case with the impact of anesthesia. The effects may consist of loss of blood, some volume shifts, hypothermia, the release of several substances in the circulation, abrupt changes in the hearts preload and afterload, or myocardial ischemia in some cases (Barker, Gamel, Tremper, 1987). As in the patient, we can see that he is hypothermic with the temperature of 35 degrees and is hypotensive with a blood pressure of 90/50 mmHg, these are the potential effects of surgery in combination with the use of anesthetic agents on the circulatory system of the patient. Anesthetics can produce several changes in the behavioral state of the patient by interacting with the activity of the brain through two mechanisms, which are the global dose-dependent and region-specific suppression of brains neuronal activity, as well as, by the interruption of the functional interactivity in the neurons distributed networks. Several recent studies have shown that the anesthetics can not affect the brain as a whole to the same extent, but that the brains specific regions and particularly the cognitive processes, which are regulated by these brain regions shows more sensitivity to the anesthesia, as well as, sedation in comparison to others. The inhibition of multimodal related cortices activity like prefrontal and parietal association cortices by the anesthetics sedative concentration results in attention deficits and amnesia, while activity in the thalamus and unimodal cortices remains generally unaffected at the low doses of anesthetics and tends to be suppressed only in case of anesthetic concentrations resulting in the unconsciousness. The anesthetics can also impair the functional connections existing between the neurons in thalamocortical networks and distributed cortical, which also leads to the anesthesia state (Heinke Koelsch, 2005). Hence, due to various effects of surgery and anesthesia on the ones body, it is very important to assess the vital signs before discharging the patient from postoperative recovery unit. Before discharging the patient from the postoperative recovery unit it should be assessed that if the patient is in full consciousness without any excessive stimulation, he is capable of maintaining a clear airway, as well as, shows protective airway reflexes. The respiration and oxygenation should be satisfactory. The patients cardiovascular system should be stable and there should be no unexplained persistent bleeding or cardiac irregularity. His vital signs including the specific values of blood pressure and pulse sho uld be in close proximity to the normal pre-operative or acceptable. The pain should be under control and the body temperature of the patient should be within the normal limits. Moreover, in case the patient shows the presence of significant hypothermia, he should not be discharged from the postoperative recovery unit to the ward. Sol 3: Appendicitis is found to be the most common cause of the abdominal pain but the mortality rate from this disorder is very rare. Appendectomy is the final treatment for appendicitis and there are certain postoperative complications linked to an appendectomy, the most common are wound infection, postoperative obstruction of bowel due to adhesions, and pelvic abscesses. Hence, the primary thing to be included in the discharge plan is the followup of the patient with the surgeon for evaluation of the incision sites, as well as, recovery status. The patient is strongly recommended to have an immediate follow up with the physician in case he develops abdominal pain, fever, vomiting, or infection around the incision site (Brunner, Suddarth, Smeltzer, 2008). The patient is referred to a dietician for the provision of continued monitoring and nutrition assessment. As it has been observed that there are several cases in which the patient becomes malnutrition after the surgery due to in sufficient or deficit intake of diet (Boyd Murray, n.d.). Hence, the patient is referred to a dietician. Further, the patients family is not at home and he has no one to look after at home, the patient will be assisted by the home nurse care who can help in assisting the patient and in identifying his needs and providing care at home. Moreover, the home nurse care will look after the complications or wound infection (Brunner, Suddarth, Smeltzer, 2008). The patient is prescribed tramadol, hence he is strictly instructed not to drive or do any hazardous work as tramadol causes drowsiness, sedation, and tiredness. The patient is strongly recommended to avoid alcohol consumption as it increases the potential effects of tramadol (BMA Concise Guide to Medicine Drugs, 2015). The education about side effects associated with tramadol is given to the patient, which includes dizziness, drowsiness, headaches, constipation, nausea, and respiratory depression (Lilley, Savoca, Lilley, 2011). A strong emphasis is given on avoiding alcohol consumption especially with tramadol and even on taking metronidazole, as consumption of alcohol with metronidazole can cause nausea, as well as, vertigo (The Lippincott manual of nursing practice, 2006). The patient is also recommended to see a psychologist for his personal problems and to attend few behavioral therapies for coping up with his current situation. As the patient states that he is alcohol dependent and uses the drug, he is strongly recommended to attend rehabilitation services. A referral for a psychologist is provided to him and is recommended to see after his recovery (Liddle Rowe, 2006). References Barker, S., Gamel, D., Tremper, K. (1987). Cardiovascular effects of anesthesia and operation.Crit Care Clin.,3(2), 251-68. BMA Concise Guide to Medicine Drugs. (2015) (5th ed.). London. Boyd, C. Murray, B.Study skills for nurses. Brunner, L., Suddarth, D., Smeltzer, S. (2008).Brunner Suddarth's textbook of medical-surgical nursing. Philadelphia: Lippincott Williams Wilkins. Ghorbani, A., Forouzesh, M., Kazemifar, A. (2014). Variation in Anatomical Position of Vermiform Appendix among Iranian Population: An Old Issue Which Has Not Lost Its Importance.Anatomy Research International,2014, 1-4. Hedenstierna, G. Rothen, H. (2012). Respiratory Function During Anesthesia: Effects on Gas Exchange.Comprehensive Physiology. Heinke, W. Koelsch, S. (2005). The effects of anesthetics on brain activity and cognitive function.Current Opinion In Anaesthesiology,18(6), 625-631. Howie, J. (2006). Acute appendicitis: Acute appendicitis or acute appendicectomy?.BMJ,333(7569), 653-653. Humes, D. (2006). Acute appendicitis.BMJ,333(7567), 530-534. Karcz, M. Papadakos, P. (2013). Respiratory complications in the postanesthesia care unit: A review of pathophysiological mechanisms.Can J Respir Ther.,49(4), 21-29. Lawrence, P. (2013).Essentials of general surgery. Philadelphia, PA: Wolters Kluwer Health/Lippincott Williams Wilkins. Liddle, H. Rowe, C. (2006).Adolescent substance abuse. Cambridge, UK: Cambridge University Press. Lilley, L., Savoca, D., Lilley, L. (2011).Pharmacology and the nursing process. Maryland Heights, MO: Mosby. Ruffolo, C. (2013). Acute appendicitis: What is the gold standard of treatment?.World Journal Of Gastroenterology,19(47), 8799. Sarkar, A. (2015). A Glimpse Towards the Vestigiality and Fate of Human Vermiform Appendix-A Histomorphometric Study.JCDR. The Lippincott manual of nursing practice. (2006). Philadelphia.

An Investigation of significance of the chorus and nurse, in portraying cultural values, in ‘Medea’ by Euripides Essay Example For Students

An Investigation of significance of the chorus and nurse, in portraying cultural values, in ‘Medea’ by Euripides Essay In the classical Greek drama Medea, written by Euripides, the play is about a woman called Medea who escapes her home with her beloved Jason. With him she raises two lovely children, but Jason turns his attention to a different woman, Glauce. With great anger and the feeling of betrayal, Medea plans revenge on her husband. Some major characters in this drama such as the chorus, and nurse portray cultural values that explain the fury behind Medea’s jealousy and actions. The existence of these two characters is not only to guide the audience, but to interpret and help relate to culture as it was before, and still is. This essay explores the importance of cultural values in the play as portrayed by the chorus and nurse. In the opening speech, the nurse questions Medea’s decision of disposing of her own culture and land, just to be with Jason. She abandoned her home land and traditions, knowing she won’t come back, for a new unknown terrain. The nurse seems to warn Medea with what is right in her own eyes. The nurse herself doubts and knows that what Medea has done is awful towards her culture and society. The word ‘smitten’ accuses Medea of being so lost in love that it blinded her from her family and friends. It would be very strange for woman to leave her family behind and sail away killing her brother down the road. In addition, this act was common for a man, as they were perceived to be risk takers, and likely to live on their own. This work of searching for a new society was more likely to be a man’s act of shame towards his family. This shows the awareness of the nurse and people around Medea. But her ignorance of her surroundings leads her to this family threatening situation. Furthermore, the nurse conveys cultural values through the famous Greek ship Argo. The voyage of the Argo talks of the first famous long ship built to withstand long travel and brutal waves. The nurse depicts regret to this traditional achievement as she thinks this is one of the reasons that Medea was able to meet Jason and come back with him. The words â€Å"if only† clarifies regret by the nurse. This portrayal by her is blaming Jason’s cultural history for being so wise and creating the Argo. The nurse evokes an impression of shamelessness when she utters â€Å"heroes never pulled the oars†. This illustrates to the heroes not pulling the oars in the first place for Jason to retrieve the Golden Fleece. The nurse feels responsible and she should change the outcome of this occurrence. She is blaming characters and looking for incidents that initiated these problems. This quote conveys both the nurse’s fretfulness and desire to undo the series of events that led to the encounter of Medea and Jason. When she says â€Å"Who went† she is asking why did such brave heroes go and accomplish the task, she is trying to put the blame on something, but can’t seem to find a reason for these series of events. The Golden Fleece is a historical symbol in the Greek society. It is one of the main reasons leading Jason to the discovery of Medea in the distant lands. Moreover, the nurse helps connect between the audience and the ancient drama, which in return allows the reader to relate with such a situation and put themselves in the characters shoes. The nurse is not only perceived as a female, but she mentions phrases which give the extra detail about the setting. .u9f82df733a6a0a2025b3efefe9b9660a , .u9f82df733a6a0a2025b3efefe9b9660a .postImageUrl , .u9f82df733a6a0a2025b3efefe9b9660a .centered-text-area { min-height: 80px; position: relative; } .u9f82df733a6a0a2025b3efefe9b9660a , .u9f82df733a6a0a2025b3efefe9b9660a:hover , .u9f82df733a6a0a2025b3efefe9b9660a:visited , .u9f82df733a6a0a2025b3efefe9b9660a:active { border:0!important; } .u9f82df733a6a0a2025b3efefe9b9660a .clearfix:after { content: ""; display: table; clear: both; } .u9f82df733a6a0a2025b3efefe9b9660a { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .u9f82df733a6a0a2025b3efefe9b9660a:active , .u9f82df733a6a0a2025b3efefe9b9660a:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .u9f82df733a6a0a2025b3efefe9b9660a .centered-text-area { width: 100%; position: relative ; } .u9f82df733a6a0a2025b3efefe9b9660a .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .u9f82df733a6a0a2025b3efefe9b9660a .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .u9f82df733a6a0a2025b3efefe9b9660a .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .u9f82df733a6a0a2025b3efefe9b9660a:hover .ctaButton { background-color: #34495E!important; } .u9f82df733a6a0a2025b3efefe9b9660a .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .u9f82df733a6a0a2025b3efefe9b9660a .u9f82df733a6a0a2025b3efefe9b9660a-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .u9f82df733a6a0a2025b3efefe9b9660a:after { content: ""; display: block; clear: both; } READ: Explore Shakespeare's presentation of Act 3 Scene 1 As A Turning Point In The Play? EssayFurthermore, by bringing out the rules and conditions in the Greek society, the nurse portrays cultural values. It would be usual for a mistress’s servant to be female. But in this case slaves are being used. Euripides might have given this quote to the nurse as to show the relationship between a mistress and her servant. In addition, the word ‘slave’ amplifies the fact that the nurse was not paid, but rather worked free for the mistress. This would not be possible in this current society. This quote brings out the true emotions and level of the nurse in Greek socie ty. It helps the reader understand her situation with Medea. Accordingly, the chorus engages in dramatic irony to convey the difference of what the audience knows is true, and what a character says. This allows the audience to make assumptions and predict what will happen next, through the characters attitude. The chorus conveys cultural values through the calling of the Greek god Zeus who Medea believed in to solve her problems. This relates back to ancient society showing beliefs and values that the people possessed. Euripides chooses the chorus to portray this cultural message as the chorus provides opinion and beliefs as well as their point of view to the audience. This act allows the reader to have an insight into what Medeas culture believed in. However, Medea completely crosses out her beliefs and draws her own road. The chorus chooses to relate to Zeus as he was the supreme god of the Greeks with a vast range of concerns. This meant that Medea was supposed to settle her problem into his hands for him to resolve. Here a cultural value is portrayed. Zeus, the head of the Greek gods is being referenced to in order to bring out cultural values by the nurse. The chorus distinguishes between men and women in Greek society where men where more superior than women. The chorus talks of Medea’s position towards her husband in relation to her marriage and decisions. In addition, Euripides uses metaphoric language to address this issue. This allows the audience to visualize Medea’s strength in Greek society, portraying slight power over Jason’s supposedly masculine characteristics. Surely, this suggests that women in Greek society had no power over choosing divorce. It also enforces the fact that a woman could not refuse her husband. The chorus’s position here is to reflect the overall position of women in the Greek culture, where a male dominant society is situated. The chorus also analyses Medea’s words that ‘child birth could be more taunting than fighting’, which involves the traditional values of that time. This speech by the chorus supports the fact that the chorus portrays cultural values but yet it also questions Medea’s behavior. Here, it is done so that the reader can better understand the position of which Medea is in, and relate it to their current society. Euripides also reinforces the beliefs of Greek culture through the chorus, with the use of personification. This illustrates the importance of culture, where a sacred river can flow ‘uphill’, even though this is physically impossible, such an occurre nce portrays a strong connection between Medea and her beliefs. This demonstrates to the audience that Medea has no limits, and will do anything to get revenge. The nurse’s portrayal of cultural values is again used to help the reader engage with the atmosphere. This quote signifies that men were more superior then women in Greek society. Thus, on the whole, there are some characters whose chief role is to convey cultural values. Both the nurse and chorus are involved throughout the drama, to help interpret meaning behind some characters actions. This in return helps the reader understand the drama, and allow the audience to relate the situation to their own society, in order to see how it now differs. Without such characters to convey cultural values, the audience will not understand the culture in which the characters live in, and will question some events in the play. Medea’s persistent desire to have respect from others especially from Jason, evokes a sense of change among women in Greek society. This cultural value portrayed by the nurse and chorus, depicts a fierce barrier between Medea and success.