Japanese Obon Festival free essay sample

A Buddhist monk, able to see the dead, saw his mother struggling in the afterworld of Hungry Ghosts, the Hell of Starvation. Horrified by his clairvoyant vision, the Buddhist monk, Mokuren, ran to Buddha and was instructed to give each Buddhist monk offerings on the fifteenth day of the seventh month. Doing so and seeing his mothers release, Mokuren realized how much she had sacrificed for him and danced in great joy and gratitude. Much like the story of Mokuren, the Japanese Obon (pronounced o-bone) festival is a family oriented celebration which appreciates the sacrifices of ones ancestors. Japans fashion of celebrating their ancestors sacrifices has its origins steeped in Buddhist culture. Obon has been celebrated annually since its introduction by the Chinese in the seventh century (more accurately 657 A. D. ). Abbreviated from Urabon (the Japanese transliteration of the Sanskrit word Ullambana), Obon means to hang upside down, which communicates the retched suffering of either body or spirit, literally or metaphorically, of being hung upside down. We will write a custom essay sample on Japanese Obon Festival or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Obon is a ritual, which operates according to Sakyamuni Buddhas Urabon Sutra, the story of Mokuren. This ritual was practiced the same way Sakyamuni Buddha instructed Mokuren to do, on the fifteenth day of the seventh month. This tradition changed over the centuries and is now more commonly practiced August 13-16th, though most places in Okinawa (southern Japan) still celebrate Obon on the Lunar Calendars seventh month. Like the story implies, Obon is not a mournful celebration and is known as the Festival of Light or the Festival of Joy. For the three days of Obon, people may dance, eat good food, play games, and pray to show the joy they have for what their ancestors had to give up when they were alive. These celebratory features however, must be prepared for to adequately honor the ancestors spirits. Before the Obon festival begins, families gather and prepare their homes and the familys shrine in order to show thanks to their ancestors. Once the family has gathered, the home first must be cleaned, which functions to purify the area for the arrival of the ancestors sprits. To feed the spirits, food offerings, mostly vegetables, fruits, and rice are placed at the butsudan throughout the three days of Obon. The butsudan (a Buddhist altar) is an essential part to a traditional Japanese home, especially during Obon, being that it is the center of spiritual faith of the house. Positioned at the butsudan altar to help direct the spirits home are Lanterns, called chochin, and flower arrangements, called ikebana. Incense sticks are placed at the altar, which is thought to sooth and please the familys ancestors and chase away malignant spirits. Praying at the butsudan alter is also done at this time, sometimes asking a Buddhist or Shinto priest to invite the spirits home. It isnt uncommon to also position a lantern with the familys crest at the doorway (referred to as mukae-bi), to guide the souls to the right home. The family then will set out to their familys shrine and do much of the same thing; using chochin lanterns to bring the spirits home (the term for this being mukae-bon). This work is implemented to show how grateful the family is for what their ancestors have given up and sacrificed during the time they were alive. Once the set up is accomplished, fun gatherings take place so the people may show their appreciation to their familys ancestors. Due to the sweltering summer heat in Japan, yukata or cotton Kimonos are worn to the carnival-like celebration. Takoyaki (rounded fried dough often containing octopus), fried squid and chicken, sushi, dango (tofu and rice dessert), manju (Japanese confectionary), chocolate-dipped bananas, and snow cones with red beans are just some of the common food items of the Obon festival. A variety of games are also a large feature of the celebration. These games vary anywhere from catching fish from a kiddy pool using a small net, to throwing rings at bottles for prizes. Although the food and games have a significant role to play, the bon odori (Obon folk dance) is the pinnacle of the Obon gala. The bon odori dancing is done to welcome the spirits of the dead back to the living world. Different areas in Japan have different dances as well as unique songs to match them. Some songs have a pertinent spiritual significance to them and thusly, the bon odori will too. Hokkaido, far north of Japan, entertains with the folk song Soran Bushi, where in Kagoshima, the far south, uses the song Ohara Bushi. Anyone may participate in this special dance, allowing those who do the ability to show thanks and joy to their ancestors. The Buddhist teachings, which has soaked Japan in its colours, preaches not the joy of getting what you want, but rather the bliss of awareness. Completing the celebratory festival, the souls must be sent back to the afterworld to rest peacefully. Toro nagashi, meaning floating lanterns, is the final tradition of the Japanese Obon. Once th e sun begins to set, the people will take their family in-crested chochin lanterns to the waters edge. Lighting the lanterns, they send them off floating to the other side. The fire lit in these lanterns are said to guide the spirits wherever they go and here, they guide them back to the afterworld. Families that live by the coast, use the ocean as the sending place for toro nagashi, but for those not near the ocean will often use rivers or lakes to send off their ancestors. Regardless of which is used, this process of Obon is beautiful, but melancholy. Sending off the spirits of grandmothers, grandfathers, parents, wives, husbands, and children is often a very emotional process for the Japanese. Each family, on land or on boat, will watch as their lanterns float farther and farther away. The glow of each lantern causing the water to look much like the starry sky, spotted with many warm lights. Those who participated in toro nagashi have a heightened awareness of the challenges and sacrifices their ancestors had to take. For centuries Obon has been a sacred gathering for the dead and the living to teach and celebrate the awareness appreciating anothers sacrifice brings. Japanese Obon Festival free essay sample A Buddhist monk, able to see the dead, saw his mother struggling in the afterworld of Hungry Ghosts, the Hell of Starvation. Horrified by his clairvoyant vision, the Buddhist monk, Mokuren, ran to Buddha and was instructed to give each Buddhist monk offerings on the fifteenth day of the seventh month. Doing so and seeing his mothers release, Mokuren realized how much she had sacrificed for him and danced in great joy and gratitude. Much like the story of Mokuren, the Japanese Obon (pronounced o-bone) festival is a family oriented celebration which appreciates the sacrifices of ones ancestors. Japans fashion of celebrating their ancestors sacrifices has its origins steeped in Buddhist culture. Obon has been celebrated annually since its introduction by the Chinese in the seventh century (more accurately 657 A. D. ). Abbreviated from Urabon (the Japanese transliteration of the Sanskrit word Ullambana), Obon means to hang upside down, which communicates the retched suffering of either body or spirit, literally or metaphorically, of being hung upside down. We will write a custom essay sample on Japanese Obon Festival or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Obon is a ritual, which operates according to Sakyamuni Buddhas Urabon Sutra, the story of Mokuren. This ritual was practiced the same way Sakyamuni Buddha instructed Mokuren to do, on the fifteenth day of the seventh month. This tradition changed over the centuries and is now more commonly practiced August 13-16th, though most places in Okinawa (southern Japan) still celebrate Obon on the Lunar Calendars seventh month. Like the story implies, Obon is not a mournful celebration and is known as the Festival of Light or the Festival of Joy. For the three days of Obon, people may dance, eat good food, play games, and pray to show the joy they have for what their ancestors had to give up when they were alive. These celebratory features however, must be prepared for to adequately honor the ancestors spirits. Before the Obon festival begins, families gather and prepare their homes and the familys shrine in order to show thanks to their ancestors. Once the family has gathered, the home first must be cleaned, which functions to purify the area for the arrival of the ancestors sprits. To feed the spirits, food offerings, mostly vegetables, fruits, and rice are placed at the butsudan throughout the three days of Obon. The butsudan (a Buddhist altar) is an essential part to a traditional Japanese home, especially during Obon, being that it is the center of spiritual faith of the house. Positioned at the butsudan altar to help direct the spirits home are Lanterns, called chochin, and flower arrangements, called ikebana. Incense sticks are placed at the altar, which is thought to sooth and please the familys ancestors and chase away malignant spirits. Praying at the butsudan alter is also done at this time, sometimes asking a Buddhist or Shinto priest to invite the spirits home. It isnt uncommon to also position a lantern with the familys crest at the doorway (referred to as mukae-bi), to guide the souls to the right home. The family then will set out to their familys shrine and do much of the same thing; using chochin lanterns to bring the spirits home (the term for this being mukae-bon). This work is implemented to show how grateful the family is for what their ancestors have given up and sacrificed during the time they were alive. Once the set up is accomplished, fun gatherings take place so the people may show their appreciation to their familys ancestors. Due to the sweltering summer heat in Japan, yukata or cotton Kimonos are worn to the carnival-like celebration. Takoyaki (rounded fried dough often containing octopus), fried squid and chicken, sushi, dango (tofu and rice dessert), manju (Japanese confectionary), chocolate-dipped bananas, and snow cones with red beans are just some of the common food items of the Obon festival. A variety of games are also a large feature of the celebration. These games vary anywhere from catching fish from a kiddy pool using a small net, to throwing rings at bottles for prizes. Although the food and games have a significant role to play, the bon odori (Obon folk dance) is the pinnacle of the Obon gala. The bon odori dancing is done to welcome the spirits of the dead back to the living world. Different areas in Japan have different dances as well as unique songs to match them. Some songs have a pertinent spiritual significance to them and thusly, the bon odori will too. Hokkaido, far north of Japan, entertains with the folk song Soran Bushi, where in Kagoshima, the far south, uses the song Ohara Bushi. Anyone may participate in this special dance, allowing those who do the ability to show thanks and joy to their ancestors. The Buddhist teachings, which has soaked Japan in its colours, preaches not the joy of getting what you want, but rather the bliss of awareness. Completing the celebratory festival, the souls must be sent back to the afterworld to rest peacefully. Toro nagashi, meaning floating lanterns, is the final tradition of the Japanese Obon. Once th e sun begins to set, the people will take their family in-crested chochin lanterns to the waters edge. Lighting the lanterns, they send them off floating to the other side. The fire lit in these lanterns are said to guide the spirits wherever they go and here, they guide them back to the afterworld. Families that live by the coast, use the ocean as the sending place for toro nagashi, but for those not near the ocean will often use rivers or lakes to send off their ancestors. Regardless of which is used, this process of Obon is beautiful, but melancholy. Sending off the spirits of grandmothers, grandfathers, parents, wives, husbands, and children is often a very emotional process for the Japanese. Each family, on land or on boat, will watch as their lanterns float farther and farther away. The glow of each lantern causing the water to look much like the starry sky, spotted with many warm lights. Those who participated in toro nagashi have a heightened awareness of the challenges and sacrifices their ancestors had to take. For centuries Obon has been a sacred gathering for the dead and the living to teach and celebrate the awareness appreciating anothers sacrifice brings.

Michel Foucault Biography and Intellectual History

Michel Foucault Biography and Intellectual History Michel Foucault (1926-1984) was a French social theorist, philosopher, historian, and public intellectual who was politically and intellectually active until his death. He is remembered for his method of using historical research to illuminate changes in discourse over time, and the evolving relationships between discourse, knowledge, institutions, and power. Foucault’s work inspired sociologists in subfields including sociology of knowledge; gender, sexuality and queer theory; critical theory;  Ã‚  deviance and crime; and the sociology of education. His most well-known works include Discipline and Punish, The History of Sexuality, and The Archaeology of Knowledge. Early Life Paul-Michel Foucault was born to an upper-middle-class family in Poitiers, France in 1926. His father was a surgeon, and his mother, the daughter of a surgeon. Foucault attended Lycà ©e Henri-IV, one of the most competitive and demanding high schools in Paris. He recounted later in life a troubled relationship with his father, who bullied him for being â€Å"delinquent.† In 1948 he attempted suicide for the first time and was placed in a psychiatric hospital for a period. Both of these experiences seem tied to his homosexuality, as his psychiatrist believed his suicide attempt was motivated by his marginalized status in society. Both also seem to have shaped his intellectual development and focus on the discursive framing of deviance, sexuality, and madness. Intellectual and Political Development Following high school Foucault was admitted in 1946 to the École Normale Supà ©rieure (ENS), an elite secondary school in Paris founded to train and create French intellectual, political, and scientific leaders. Foucault studied with Jean Hyppolite, an existentialist expert on Hegel and Marx who firmly believed that philosophy should be developed through a study of history; and, with Louis Althusser, whose structuralist theory left a strong mark on sociology and was greatly influential to Foucault. At ENS Foucault read widely in philosophy, studying the works of Hegel, Marx, Kant, Husserl, Heidegger, and Gaston Bachelard. Althusser, steeped in the Marxist intellectual and political traditions, convinced his student to join the French Communist Party, but Foucaults experience of homophobia and incidences of anti-semitism within it turned him off. Foucault also rejected the class-centric focus of Marx’s theory, and never identified as a Marxist. He completed his studies at the ENS in 1951 and then began a doctorate in the philosophy of psychology. For the next several years he taught university courses in psychology while studying the works of Pavlov, Piaget, Jaspers, and Freud; and, he studied relationships between doctors and patients at Hà ´pital Sainte-Anne, where he had been a patient after his 1948 suicide attempt. During this time Foucault also read widely outside of psychology into shared interests with his long-term partner, Daniel Defert, which included works by Nietzsche, Marquis de Sade, Dostoyevsky, Kafka, and Genet. Following his first university post, he worked as a cultural diplomat at universities in Sweden and Poland while completing his doctoral thesis. Foucault completed his thesis, titled â€Å"Madness and Insanity: History of Madness in the Classical Age,† in 1961. Drawing on the work of Durkheim and Margaret Mead, in addition to all of those listed above, he argued that madness was a social construct that originated in medical institutions, that it was distinct from true mental illness, and a tool of social control and power. Published in abridged form as his first book of note in 1964, Madness and Civilization is considered a work of structuralism, strongly influenced by his teacher at ENS, Louis Althusser. This, along with his next two books, The Birth of the Clinic and The Order of Things showcase his historiographical method known as â€Å"archaeology,† which he also used in his later books, The Archaeology of Knowledge, Discipline and Punish and The History of Sexuality. From the 1960s on Foucault held a variety of lectureships and professorships at universities around the world, including the University of California-Berkeley, New York University, and the University of Vermont. During these decades Foucault became known as an engaged public intellectual and activist on behalf of social justice issues, including racism, human rights, and prison reform. He was very popular with his students, and his lectures given after his induction into the Collà ¨ge de France were considered highlights of intellectual life in Paris, and always packed. Intellectual Legacy Foucaults key intellectual contribution was  his deft ability to illustrate that institutionslike science, medicine, and the penal systemthrough the use of discourse, create subject categories for people to inhabit, and turn people into objects of scrutiny and of knowledge. Thus, he argued, those who control institutions and their discourses wield power in society, because they shape the trajectories and outcomes of peoples lives. Foucault also demonstrated in his work that the creation of subject and object categories is premised on hierarchies of power among people, and in turn, hierarchies of knowledge, whereby the knowledge of the powerful is considered legitimate and right, and that of the less powerful is considered invalid and wrong. Importantly, though, he emphasized that power is not held by individuals, but that it courses  through society, lives in institutions, and is accessible to those who control institutions and the creation of knowledge. He thus considered knowledge and power inseparable, and denoted them as one concept, knowledge/power. Foucault is one of the most widely read and frequently cited scholars in the world.

Suspension Definition in Chemistry

Suspension Definition in Chemistry Mixtures may be classified according to their properties. A suspension is one type of mixture. Key Takeaways: Suspension Chemistry Definition A suspension is a type of heterogeneous mixture.Over time, particles in a suspension will settle out.A suspension contains larger particles than are found in a colloid. In a colloid, the particles remain mixed over time. Suspension Definition In chemistry, a  suspension is a heterogeneous mixture of a fluid and solid particles. In order to be a suspension, the particles must not dissolve in the fluid. A suspension of liquid or solid particles in a gas is called an aerosol. Examples of Suspensions Suspensions may be formed by shaking oil and water together, oil and mercury together, by mixing dust in air. Suspension Versus Colloid The difference between a suspension and a  colloid  is the solid particles in a suspension will settle out over time. In other words, the particles in a suspension are large enough to permit sedimentation.

Stressors and Stress Management Mechanisms among First-Year School Dissertation

Stressors and Stress Management Mechanisms among First-Year School Principals - Dissertation Example Stressors and Stress Management Mechanisms among First-Year School Principals Thus, this period needs to be handled with a lot of care and precaution. Indeed, Lindley agrees, â€Å"professional training materials are needed to help educators who are preparing for administrative positions and first-year principals who are struggling to survive the tribulations of the â€Å"rookie† principal† (Lindley xi). The best way to do this is to investigate the various causes of stress among first year principals so that best way forward can be proposed to assist school administrators going through the same challenges. Since the issues of stress among first year school administrators is wide and multivariate, literature review is given a fivefold approach. First, literature regarding burnout theory is investigated. Secondly, literature review is done on stressors among first year principals. Thirdly, works regarding impact of stress experienced by school administrators is reviewed. Finally, literature work on authors who have focused on coping mechanisms is evaluated. Burnout can occur among professionals dealing with service to people. According to Dworkin burnout occurs when overstressed individuals feel emotionally drained by their work environment, feel that their activities result in no benefit to those they had intended to help or to themselves, and come to blame their clients, patients, or students for failing to improve, get better, or learn, and in turn, for the professional’s loss of feelings of accomplishment.... Although there are different burnout models, Maslach burnout theory as proposed by Maslach and Jackson is used. The Maslach burnout inventory (MBI) argues that burnout syndrome comprises of emotional exhaustion, depersonalization, and a feeling of reduced personal accomplishment. The burnout theory has mostly been used to assess the stress levels among professionals who do â€Å"people work.† Most of the earlier works utilizing burnout theory investigated causes of stress and stress levels among professionals in nursing and religious institutions. However, recent works investigating stress among school administrators have also used this theory with great levels of success. Indeed, â€Å"a number of studies have now reported on the reliability and validity of the Maslach Burnout Inventory in a variety of cultures and among a variety of different professional groups† (Greer and Moberg 180). Whereas, burnout theory has been used for quite some time in investigating stresso rs among school principals, â€Å"research on burnout has produced unanswered questions for school administrators† (Ward 46). It therefore becomes important to dig exhaustively in this subject in order to come up with viable solutions to the stress factors. Many authors have applied the MBI in their work on stress among school administrators. Among them was Ward from the University of Texas at San Antonio. Ward investigated the impact of personal and organizational factors on school administrators. Though his study was wide, one of the issues he investigated was the correlation between the levels of burnout and years of experience of school administrators. He used the MBI and found out that the first years of school administration are the most stressful. Vandenberghe and Huberman explored the

Global Issues- THE USE OF MEDIA FOR POLITICAL PURPOSES Essay

Global Issues- THE USE OF MEDIA FOR POLITICAL PURPOSES - Essay Example Most of the Medias on the other hand claim that they are neutral; but all these claims lie on paper alone. In practice their neutrality seems to be only at the surface level. At the grass root level all the Medias has their own biases towards a particular political party or ideology. This paper briefly explains the use of media for political purposes. Most of the media are money making businesses. In business, the support of the politicians is immensely required in order to develop or sustain a business. Administration of a country is handled by politicians or political parties. Business on the other hand requires lot of administrative supports which is controlled by the politicians. So, politicians can create lots of headaches to the business. Thus the media industry or media business forced to bias towards a political party in order to receive favours from them. Politicians or political parties on the other hand, depend on the service of Medias to convey their ideologies, policies, vision or mission to the public. Medias can make or break a political party because of their immense influence upon the public. They can spread stories, real or fabricated ones to support or oppose the parties whom they support or oppose. Thus both politics and media are running hand in hand and both required the mutual support for attaining their objectives or goals. â€Å"After September 11, CNN ran graphics pronouncing "America under attack" and "War on America". When US forces invaded Iraq, the graphics were "Strike on Iraq" and "War in Iraq". These were simply dishonest terms. It was a "War on Iraq"† (Vanaik, 2005). It was well known to the world within hours from the 9/11 that it was a terrorist attack rather than a war. But CNN has given the headlines that â€Å"War on America† just to sensationalise the issue. CNN tried to over emphasise the issue in order to accumulate support for the future responses of America. On the other hand, while America has started war in Iraq, CNN

Society of American Naturalist Essay Example for Free

Society of American Naturalist Essay Different organisms live in a specific place in the biosphere called their habitat. Through the course of evolution, species have adapted to their environment by growing certain physical structures or developing certain characteristics. Factors such as availability of resources (such as light intensity, water availability and others) contribute to the success of survival among species in the biosphere (Regents prep, 2003). Also, biotic relationships (such as competition, mutualism and others) interact to the dynamics of species survival. Certain species of plants grow abundantly in certain areas only of the biosphere. Some grasses grow abundantly in area where there is ample source of sunlight, but does not grow within forest beds where sunlight is scarce. In the same way, succulent herbs and vines are not commonly seen in dry area like the grassland. This exercise aims to characterize the effect of light intensity to the survival of grassland monocots. Hypothesis Limit in the availability of resources would cause decrease in species productivity and may reduce their chance of survival. For plants that are adapted to direct sunlight exposure may not be able to survive when placed in an environment where there is less amount of light. Methods For this experiment, effects of changes in lighting condition to grassland plant will be tested. To do this, find a grassland area (or any area that are exposed to direct sunlight most time of the day) and select species of low growing monocots. The area should be occupied dominantly by a single species in order to make easy observation. Measure six feet by six feet (6 x 6 ft) working area. Using small peg and nylon string mark the boundary and divide the working area into four equal quadrants. Tag the quadrants as area I, II, II and IV as shown in figure 1. I II III IV Figure 1. Working quadrant in grassland area. Using long sticks and cheesecloth (or any material that would cast greater shadow), make a tent over quadrant III and IV making sure that quadrant I and II are not shaded. The tent will simulate shaded condition and limit sunlight exposure for species in quadrant III and IV, while ensuring that other condition such as, humidity, mineral and water contents of soil and interacting species (insects and other plants) are held constant. In making the canopy, leave at least half foot (0. 5 ft) gap above the tip of the grass so that air can circulate in the area and will not cast shadow in area I and II when direction of sunlight changes. Quadrant I serve as the control while quadrant II serves as a duplicate for the control. Quadrant III is the experimental and quadrant IV is the duplicate. Make a table and list the initial condition of the selected grass species found in all quadrants. Take note of the time observation was made and the condition of the environment such as temperature of the surrounding air and the soil, humidity. Measure the difference in the amount of light in each quadrant. For two weeks, observe any changes in the condition of the grasses, such as leaf color and turgidity in all quadrants. Collect data every two days, preferably the same time when the set up was made. Predictions There will be noticeable changes in the condition of plans found in the given set up. Because these plants are not adapted in colder or shaded area, most leaves of grasses III and IV would have turned yellow and noticed decrease in their turgidity. Some leaves may have already dried out because photosynthesis is not carried out in its maximum potential. Grasses found on quadrants I and II should have remained the same condition as the start of the setup, because all factors necessary for its survival is available. Conclusions A change in the environmental condition and limit of resources affects the chance of species survival. Plants that are found in grassland area that are adapted to prolonged sunlight exposure may not be able to survive when placed in an area where there is a limited supply of sunlight. Part II Evolution of Resistant Bacteria Mutation of infectious bacteria to a resistant strain seems impossible to stop. Biological species are not fixed entities and are subject to ongoing modification through chance and adaptation (Society of American Naturalist, 1998). Organisms (such as bacteria) interact with its environment (their host and medicines) in a very dynamic way that it is biological phenomenon to adapt to these changes. Therefore, evolution of mutant genomes is inevitable. In natural environment, formation of resistant form of bacteria had been found. Antibiotics produced naturally by the soil, waste products and treatment waste are also contributes to evolution of these organisms. Since there is no way of stopping evolution, the only possible solution to this problem is to slower down its process. Though there is no possible way to quantize the evolution process or exactly measure its progress, it is the idea of determining the key point in the evolution process and tackles the issue at that point. Resistant forms of bacteria comes form strains that are not fully killed by antibiotics. There are cases when a patient was instructed to take medicine for a certain period but discontinue taking the medication when they feel that they are already well. However, they do not know that bacteria causing their sickness were just dormant or too few to cause illness. Or some resort to self medication by taking readily available over the counter antibiotics. Medical professionals on the other hand contribute to the matter. Administering prescription drug has been a normal way in treating diseases. However, because of prolonged use to these antibiotics, resistant forms of bacteria evolve. There is theoretical evidence proving application of selective pressure (such as antibiotics in food animals) will result in drug resistance by pathogens attacking human. It may not be easy to get direct evidence but this could help in development of policies (Leidberg, 1997, p. 419). Educating the public about the risk of self medication and drug resistance is a good step. Including this topic to academic lessons is also a good way in reaching peoples attention. Also, it is not just the public who should be serious about his matter. Medical professionals should also be aware of the risk involve in prescribing common antibiotics to most illness. After all, they are the ones that have direct knowledge about medicines and illnesses. Doctors are the ones who can control the prescription of antibiotics and how it should be taken by their patients. References Society of American Naturalist. (1998, December 23). Evolution, Science and Society: Evolutionary Biology and the National Research Agenda. Retrieved March 9, 2008, from http://www. rci. rutgers. edu/~ecolevol/execsumm. html Lederberg, J. (1997). Infectious Disease as an Evolutionary Paradigm. Emerging Infectious Diseases, 3(4), 417-423. Regents Prep (2003) Living Environment: Ecology: Biotic vs. Abiotic. Retrieved March 9, 2008, from http://regentsprep. org/Regents/biology/units/ecology/biotic. cfm

The Adventures of Pinocchio :: Books, Film

When a book is made into a movie, certain scenes and overall big pictures sometimes get â€Å"lost in translation.† This certainly is the case for Carlo Collodi’s story The Adventures of Pinocchio. Many things occur in the book that do not take place in the Disney movie Pinocchio, originally produced in 1940, and rereleased in 1992. A possible reason for some of the changes could regard audiences. The Adventures of Pinocchio was written in Italian in 1883. Perhaps that is why the book focuses more on morality and is a teach-you-a-lesson about the consequences of being bad kind of book, while the movie more gently tries to get the same message across by adding and deleting scenes from the original work. A change from book to movie occurs right at the beginning of the film. In the book, Geppetto buys the wood that is to become Pinocchio from Mastro Antonio—a character left out of the movie entirely (1). The movie version begins with Jiminy Cricket, as he is called in the movie, singing about wishing upon stars. In the book, he is known as the Talking Cricket. Pinocchio is already crafted, fitted with marionette strings, and is sitting on a shelf. In the book, as soon as Pinocchio has feet—he is already alive—he runs out the door (6); however, in the movie, Geppetto, who controls him with the marionette strings, dances him around. I find it strange that Geppetto makes the puppet (while he controls him) kick the cat, Figaro—who is not in the original book—causing him to fall off the steps. How does Geppetto expect Pinocchio to be a good boy if at the beginning of his functioning he (Pinocchio) is made to kick innocent cats? After Geppetto dances the puppet around for a bit he goes to bed, but before he falls asleep, he wishes upon a star. He wishes that the puppet was a real boy. The star comes into the window and is a fairy with blue hair. The fairy grants the wish, giving the puppet life. The stipulation the fairy gives Pinocchio is that he can become a real boy when he proves himself and learns to choose between right and wrong. This requirement is the same in the book (55). A difference in this film scene and the book is the appearance of the fairy. In the book, Pinocchio initially sees the fairy much later (32). The Adventures of Pinocchio :: Books, Film When a book is made into a movie, certain scenes and overall big pictures sometimes get â€Å"lost in translation.† This certainly is the case for Carlo Collodi’s story The Adventures of Pinocchio. Many things occur in the book that do not take place in the Disney movie Pinocchio, originally produced in 1940, and rereleased in 1992. A possible reason for some of the changes could regard audiences. The Adventures of Pinocchio was written in Italian in 1883. Perhaps that is why the book focuses more on morality and is a teach-you-a-lesson about the consequences of being bad kind of book, while the movie more gently tries to get the same message across by adding and deleting scenes from the original work. A change from book to movie occurs right at the beginning of the film. In the book, Geppetto buys the wood that is to become Pinocchio from Mastro Antonio—a character left out of the movie entirely (1). The movie version begins with Jiminy Cricket, as he is called in the movie, singing about wishing upon stars. In the book, he is known as the Talking Cricket. Pinocchio is already crafted, fitted with marionette strings, and is sitting on a shelf. In the book, as soon as Pinocchio has feet—he is already alive—he runs out the door (6); however, in the movie, Geppetto, who controls him with the marionette strings, dances him around. I find it strange that Geppetto makes the puppet (while he controls him) kick the cat, Figaro—who is not in the original book—causing him to fall off the steps. How does Geppetto expect Pinocchio to be a good boy if at the beginning of his functioning he (Pinocchio) is made to kick innocent cats? After Geppetto dances the puppet around for a bit he goes to bed, but before he falls asleep, he wishes upon a star. He wishes that the puppet was a real boy. The star comes into the window and is a fairy with blue hair. The fairy grants the wish, giving the puppet life. The stipulation the fairy gives Pinocchio is that he can become a real boy when he proves himself and learns to choose between right and wrong. This requirement is the same in the book (55). A difference in this film scene and the book is the appearance of the fairy. In the book, Pinocchio initially sees the fairy much later (32).