The Merneptah Stele and Early ‘Israel’. Essay - 2314 Words

The mention of ‘Israel’ as a people rather than a region in the Merneptah Stele identifies them as an important socioeconomic entity and therefore a political threat to a hegemonic Egypt. The resilience of the people ‘Israel’ was established through a segmented tribal coalition, formed as a religious and social identity that attributed to their survival in the turbulent times of the early 12th century . The inclusion of ‘Israel’ in the Merneptah Stele demonstrates the importance of these people. It was not in the traditions of the Egyptian scribes to mention an entity that was considered socially inferior or of little importance in the political environment of the era. Poetic licence and propaganda was employed to ensure the Egyptian†¦show more content†¦This view contradicts the theory of ‘seed’ meaning grain so although appearing to be a sound hypothesis relies too heavily on hyperbole and does not fit with ‘Israel’ as an established socioeconomic entity that posed a threat to Egypt. We may ask the question of why a group of people that were perceived as a hill dwelling rural sedentary group of agriculturalists threatened the power of hegemonic Egypt. From a geopolitical perspective Egypt’s agenda was to control the coastal highway that included Ashkelon, Gezer and Yanoam to fortify military strongholds and control the trade route. ‘Israel’ situated in the hill country posed an autonomous threat, as had the other city-states so it stands to reason it needed to be conquered to fulfil the Merneptah’s campaign goals. It must also be pointed out that it was not unusual for unrest and rebellion to occur when a new ruler came to the throne. Vassals would have used this opportunity to test the governing body and try to extricate themselves from the yoke of the oppressor. The ‘†¦.sly rhetorical device’ used by the scribe in the inscription and the literary translation ‘Israel is laid waste, his seed is not’ encourages investigation into the transparency of theShow MoreRelatedList Of A Honor Code By Refraining From Lying, Stealing, Or Cheating1831 Words   |  8 Pagesof these stories are very controversial, as no evidence has been found to deem whether any of this actually happened. However, archaeologists did find evidence that the Israelites finally reached Canaan and took their land, and that the Kingdom of Israel would remain in Canaan until their eventual destruction. While many consider Judaism to be one of the first monotheistic religions of the ancient world, this proves to not be entirely true. There’s a substantial amount of evidence suggesting thatRead MoreThe Hindu Faith is an indigenous theology and philosophy of India spanning thousands of years.800 Words   |  4 PagesJorge-Manuel Almenar. â€Å"A comparative study of the Sudarium of Oviedo and the Shroud of Turin.† The Shroud of Turin Website. 1998. Web. 2010. Kirby, Peter. â€Å"Early Christian Writings: New Testament, Apocrypha, Gnostics, Church Fathers.† Early Christian Writings. 2001 - 2012. Web. 2009. â€Å"Background Note: Israel.† U. S. Relations with Israel. U.S. Department of State Publications. 2012. state.gov. Web. 2012. â€Å"Gnostic Society Library: Sources on Gnosticism and Gnosis.† Gnostic Society Library. PublicationsRead More Too Many Religions, Not Enough Truth Essay2557 Words   |  11 Pagespeople alive. Could humans become more gruesome? Oh yes, they could. The Thirty Years War between Catholics and Protestants in the 1600s brought death and misery across Europe. Hangings and chopping off limbs and heads became commonly watched events. Early settlers in the new world followed suit. The Salem witch trials in Salem Village, Massachusetts, modern-day Danvers, in the late 1600s were horrendous. Colonists who were convicted of witchcraft and heresy were tortured until they repented or wereRead MoreThe Birth of Civilization18947 Words   |  76 Pagesmyhistorylab.com CRAIMC01_xxxii-031hr2.qxp 2/17/11 3:22 PM Page xxxii EARLY HUMANS AND THEIR CULTURE page 1 WHY IS â€Å"culture† considered a defining trait of human beings? EARLY CIVILIZATIONS IN THE MIDDLE EAST TO ABOUT 1000 B.C.E. page 5 HOW DID control over water resources influence early Middle Eastern civilizations? ANCIENT NEAR EASTERN EMPIRES page 14 HOW DID conquest and trade shape early empires in the Near East? EARLY INDIAN CIVILIZATION page 16 WHAT INFLUENCES did the first Indus valley

Costa Ric A Reality For A Central American Developed Country

Imagine a place, a paradise, where rain, wind, the rays of our sun, and even the dozens of volcanoes that this country has can be used to power up your television, your microwave, your whole house, even your whole city. Well, this will become a reality for a Central American developed country, who has vowed to become 100% bio-sustainable, fossil fuel-free, by the year 2021. This paradise is called Costa Rica. Earlier this year, 2015, for about 75 to 100 consecutive days, Costa Rica s main source of energy was produced purely by hydropower, with added power generated from wind, geothermal and solar projects. (San Martin) During this period, spanning from January to about mid-March, Costa Rica did not burn any fossil fuel to generate†¦show more content†¦Hydropower, energy taken from flowing or falling water, had been the number 1, main source of renewable energy in Costa Rica since about 1989, (Worland) making up about 80% of the electricity produced in the country. One part icular ICE (Costa Rican Electricity Institute), the government owned provider of power, hydroelectric plant and reservoir near the Arenal volcano produces 21% of the energy for the whole country alone. Another project, also started in the 1980s, wind turbines, is another major source of renewable power for the country. One great thing about wind power is that about twenty-six thousand homes can be powered by just 30 turbines. (San Martin) Since the hydroelectric plant and these wind turbines are relatively close to the hotel we will be staying in, in Arenal, I have no doubt that the hotel will be powered by renewable sources and energy! With six active volcanoes in Costa Rica, and over 60 dormant or extinct, the country is able to produce about 14% of its electricity using geothermal energy. Although, with more government investment, this number will grow. By digging subterranean holes and releasing the hot water and steam underneath created by the heat magma and the Earth s core, which can reach temperatures of about 7,600 degrees Fahrenheit, large turbines are spun by the steam released by the geothermal reservoirs, which

Strategic Business Analysis Paper Mara 466 - 1633 Words

Brett Yancey April 1, 2015 MARA 466: Strategic Business Analysis Paper Why Strategy Execution Unravels – and What to Do About It There has been a large amount of research into what strategy is, since Michael Porter’s perennial work in the 1980s. Studies done on the execution of strategy have been far less numerous. However, there is one major understanding about the execution of strategy. The execution of strategy is a vital part of success in business. A summary of many myths surrounding various strategic executions will be outlined, along with their subsequent analyses. Myth 1: That Execution Translates into Alignment In general, an overall strategy should precipitate into goals and those goals in strategic objectives that can be used to by 1st and 2nd line managers. These strategic objectives’ progress are measurable and quantifiable. Many managers utilize tools such as score cards to analyze the success or lack of, that a company and its managers attain, fails to meet, or surpasses the stated goals. Alignment of these processes to reach a company’s goals is dependent upon the number of goals, the specificity of these goals, and whether or not the entrusted managers have executed these strategies with the necessary resources to accomplish them. According to Sull (2015), â€Å"80% of managers say that their goals† fall into this category† (p. #) However, the majority of companies struggle in their execution. Where a large proportion of managers feel they can count on directShow MoreRelatedManagement4821 Words   |  20 PagesISBN 1947-833X Proceedings of 1st Global Business Summit Conference (GBSC 2009), Kelantan, Malaysia University of Technology Mara Malaysia, Shah Alam, 15-17 June 2009, Volume 2, pp. 128-137 Entry Mode Strategies of Malaysian Service Firms: A Resource-Based Approach Mohammadreza Asgari*, Mohd Nazari Ismail**, Syed Zamberi Ahmad*** Faculty of Business and Accountancy, University of Malaya, Kuala Lumpur ABSTRACT The rapid progress in services has attracted scholars to study the behaviour and

Abortion As A Crime And A Sin - 1654 Words

Every year 1,511,300 infant lives are taken; 1,500,000 are victims of abortion, not including countries other than our own. If a mother were to kill her child after it were born it would be considered murder, so why is it that when a mother is growing her child inside of her there are no legal consequences for aborting her child? Over a span of several lifetimes, and in a variety of cultures, there is history of women helping each other to abort. Over time the harmful and dangerous affects were becoming known and once these methods became more and more popular during the late nineteenth- century, states began to prohibit abortions. Abortion became a crime and a sin for several reasons. This was a dangerous procedure carried out with crude methods, few antiseptics, and high mortality rates. But this alone cannot explain the resentment towards abortion. In the 1890s, doctors estimated that there were two million abortions a year in the U.S, compared to the one and a half million today. Women who are determined not to carry an unwanted pregnancy have always found some way to try to abort. All too often, they have resorted to dangerous, sometimes deadly methods, such as inserting knitting needles or coat hangers, one of the most symbolic signs of desperation of women who have risked death to end their pregnancy, into the vagina and uterus. Douching with dangerous solutions like lye or swallowing strong drugs or chemicals were also ways for mothers to abort. Not only areShow MoreRelatedEssay on Abortion, Pope John Paul II and Peter Singer1578 Words   |  7 Pages Abortion, Pope John Paul II and Peter Singer Abortion is one of the most controversial issues today. It has become a question of not only ethics, but morals. In the 1973 case of Roe v Wade the Supreme Court ruled that a woman has the right to terminate a pregnancy by abortion within the first six months of the pregnancy. However, conservative Presidents have changed the legislation enough to allow states to restrict abortion in various ways (Practical Ethics, Peter Singer). In the following paperRead MoreAbortion in Thai Perspective1106 Words   |  5 Pages Abortion In Thai Perspective By Nattapong Pienpitak ID : 213210116 ENG 103 Stamford University International College 9th December, 2014 Introduction Abortion or some says â€Å"miscarriage† has a long story and can be dated back to our ancient civilization such as China, Egypt, and Roman empires. There are several evidences to indicate that abortion is committed since ancient time. There are many ways to abort fetus inside mother’s stomach which are consideredRead MoreEssay about Research Proposal on Abortion758 Words   |  4 PagesResearch Project Proposal Topic: Abortion Psychology 101 Jasmine Payne Summary of Background Research Abortion is a controversial topic that has plagued the country for decades. Even after the 7-2 Supreme Court trial (Roe vs. Wade) made it legal for women to choose to get abortions. This decision was based off the right of privacy coupled with the agreement between the woman and the state. Due to this decision abortion rights vary from state to state, in fact, about 85% of United StatesRead MoreThe Ethical Dilemma On Abortion1703 Words   |  7 PagesCWV-101 6/22/15 Professor James Waddell Ethical Dilemma on Abortion There are many common pregnancy alternatives, but most often the resulting decision is abortion because it is effortless. Abortion is endings a women’s pregnancy by removing or forcing a fetus or embryo from the mother’s womb before it is able to survive on its own. Not all abortions are purposely done some are spontaneous like when a women that has a miscarriage. Rather abortion is done purposely or naturally it is a worldwide complicationRead MoreAnalysis Of Se7en By David Fincher1628 Words   |  7 PagesSe7en Sins Greed. Envy. Gluttony. Wrath. Lust. Pride. Sloth. These acts and feelings are what most Christians consider the seven deadly sins. If you commit any of these sins, you are doomed to hell and and an agonizing death. While most religious people avoid the sins like the plague and see most people as good samaritans, some see the sins in everyone they encounter like it’s written all over their face. Se7en, by David Fincher, explores what happens when the people who see the sins in everyoneRead MoreAbortion- Is It a Moral or an Immoral Choice? Essay1707 Words   |  7 Pagesarticle is Abortion is a Moral Choice by Henry Morgentaler. This article upholds womens rights to abortion in the belief that it reduces the number of unwanted children and also reduces the number of adult criminals that suffer from childhood neglect or parental abuse. The title of the second article is Abortion is Immoral by John Paul II. This article objects abortion in the belief that it is a crime which kills an innocent human being and also against all Christian belief that abortion could beRead MoreReading Analysis : Where Have All The Criminals Gone?1663 Words   |  7 Pagesof legalized abortion; which is its relation to the decreasing crime. Abortion which in general term is called as ‘miscarriage’ was not legalized years back. It was taken as a sin back then. Many of us still would make comments that abortion is a crime and equals to killing a human itself. Our norms tell us that a life to be born should never be put to an end as everyone is god’s creation and deserves to live a life. Due to this thought many women have given birth to babies as abortion is strictlyRead MoreAnalyzing Religion and Politics on Abortion Abortion has been a worldwide problem dating back to1200 Words   |  5 PagesAnalyzing Religion and Politics on Abortion Abortion has been a worldwide problem dating back to the 5th century, and nowadays it cuts through all religious denomination causing divide and discord in people’s religious stand against or for it. The 1760 BCE has shown the earliest written records about abortion in which fines were levied against the perpetrators of these crimes. The fines against this crime have been accounted in the Code of Hammurabi. In 515- 500 BCE, the Chinese wrote a note thatRead MoreAbortion Persuasive Essay804 Words   |  4 Pagesfamily with someone. Often times accidents happen in which people didn’t plan for, and can lead to many financial problems or neglect of one’s child because the parents weren’t prepared to be parents. This is why there should be the option of abortion. Abortion needs to be an option for everyone because it helps from long lasting mental states, infection, economical problems, and or having conceived from a non consensual circumstance. Pregnancy is a hard and unforgiving to the woman’s body. In factRead MoreAbortion Should Not Be Legalized972 Words   |  4 PagesAbortion is killing over 1.4 million unborn children in a year (â€Å"They’re Not†). For example, there was the case where a doctor got arrested for killing seven babies and a patient. The clinic he had was described as the house of horror by detectives because doctor Gosnell kept baby parts on a shelf in his clinic. In addition, it was said that he â€Å"forced the live birth of viable babies in the sixth, seventh, and eighth-month pregnancy and then killed those babies by cutting into the back of the neck

Character and Iago Free Essays

The Balance of Iago and Desdemona’s Characters in Othello In William Shakespeare’s tragic play Othello the balance of good versus evil is seen in Desdemona and Iago. â€Å"Every character is [†¦] balanced by another similar or contrasting character†(Kernan 877). We see this balance in Desdemona’s â€Å"innocence† and Iago’s corrupting hatred (877). We will write a custom essay sample on Character and Iago or any similar topic only for you Order Now The effects both Iago and Desdemona have on the main character Othello throughout the play only help to show this balance. Othello becomes the tragic work of art due to the balancing of Iago’s hatred and Desdemona’s loyalty throughout the play. At the beginning of the play, Iago’s hatred is evident through his desire to have revenge on Othello. As he speaks to Roderigo, he discusses this hatred for Othello. â€Å"These fellows have some soul, / And such a one do I profess myself. / It is as sure as you are Roderigo, / Were I the Moor I would not be Iago. / In following him, I follow but myself- / Heaven is my judge, not I for love and duty, / But seeming so for my peculiar end. † (Shakespeare 1. 1. 56-62). From this Iago begins his plot to overtake Othello by manipulating others to do his bidding which only adds to the extremity of his character. With his plot in motion, Iago, according to Amy Clark, uses a special technique to trick Othello by â€Å"cleverly [appearing] to be reluctant to speak ill against others. † This technique â€Å"makes Othello not suspect Iago of any dishonest behavior† (Clark). This is where Othello believes his so called friend over his wife. This method that Clark speaks of shows Iago’s deceit towards Othello. Iago says to Othello, â€Å"Cassio:/ In sleep I heard him say â€Å"Sweet Desdemona,/ Let us be wary, let us hide our loves†;/ And then, sir, would he gripe and wring my hand,/ Cry â€Å"O sweet creature! and then kiss me hard,/ then laid his leg/ Over my thigh, and sigh’d, and kiss’d; and/ Cried â€Å"Cursed fate that gave thee to the Moor! † (Shakespeare 3. 3. 418-426) Iago is also willing to do almost anything to get his revenge. This is proven again at the denouement of the play, when Iago kills his own wife, as she tells Othello that Des demona was in fact innocent. Iago tries to shut Emilia up from stating the truth by saying, â€Å"Zounds, hold your piece† (Shakespeare 5. 2. 231), â€Å"Be wise, and get you home† (Shakespeare 5. 2. 236), â€Å"Villainous whore! (Shakespeare 5. 2. 243) and â€Å"Filth, thou liest! † (Shakespeare 5. 2. 246). Iago isn’t successful in shutting Emilia up until he stabs her and she dies. Iago manipulates and twists many actions within this play to help him succeed in his revenge against Othello; however, in the end of the play it is not only Othello but also Iago who creates his own demise. Desdemona in turn balances out Iago’s pure hatred with the love and devotion she has towards her husband. Desdemona says to Othello, â€Å"For ‘twas that hand that gave away my heart† (Shakespeare 3. . 43) proving that her love and devotion was for Othello, and Othello only. William Long says that this is shown in Desdemona’s â€Å"exposition o f the reasons she loves Othello [and this helps to define] her essential character as a woman of loyalty and fidelity to him† (Long). This can also be seen when Desdemona is questioned about leaving Venice to follow Othello to Cyprus. She says, â€Å"The rites for why I love him are bereft me,/ And I a heavy interim shall support / By his dear absence. Let me go with him† (Shakespeare 1. 3. 258-60). As the play comes to its climax, we can see the effect that Desdemona has on her husband. Overcome with a jealous rage, due to the fact that he thinks Desdemona is cheating on him, and thanks to Iago’s hatred, Othello ends up killing her despite her pleas. Although, Desdemona is completely innocent of this act, she remains faithful to her husband in her last breath as she declares to Emilia that â€Å"nobody† did this to her except herself (Shakespeare 5. 2. 128). Othello has been called one of William Shakespeare’s greatest tragedies, and throughout the entire play, Alvin Kerman’s theory of each character having another character that is â€Å"similar or contrasting† to create balance is shown directly through the characters Iago and Desdemona (877). Othello’s corruptive behavior is caused by Iago’s hatred and is balanced by her innocence as well as her love and devotion for her husband. The balances they create make Othello the tragedy it is known as today. Works Cited Clark, Amy. â€Å"Analyze The Techniques Iago Uses to Plant Suspicion In Othello’s Mind. Coursework. Info. Web. 03 Apr. 2012 Kernan, Alvin. â€Å"The Complete Signet Classic Shakespeare. † Backpack Literature: An Introduction to Fiction, Poetry, Drama and Writing. Ed. X. J. Kenndy and Dana Gioia. 4th ed. New York: Longman, 2012. 877. Print. 03 Apr. 2012 Long, William R. â€Å"Desdemona’s Love and Othello. † Dr. Wi lliam Long and Dr. Bill Long. 1 Jan. 2004. Web. 03 Apr. 2012. Shakespeare, William. Othello, The Moor of Venice. Backpack Literature: An Introduction to Fiction, Poetry, Drama and Writing. Ed. X. J. Kenndy and Dana Gioia. 4th ed. New York: Longman, 2012. 762-875. Print. 03 Apr. 2012 How to cite Character and Iago, Papers

Entrepreneurship for Professionals-Free-Samples-Myassignmenthelp

Questions: 1.Do you really think that Entrepreneurs think effectually? 2.Do you believe that ethics and social responsibility should be part of an Entrepreneurship course or did the textbook authors just include a section on it to be politically correct? 3.What excites you about being an entrepreneur? What are your major concerns? 4.Search the Internet for three accounts of successful corporate Entrepreneurship. What key factors for success are common across all of these accounts? Which are unique? 5.Why do role models Impact the decision of people to become Entrepreneurs? 6.Is increasing the Entrepreneurial orientation of a firm always a good thing? Answers: 1.Yes, Entrepreneurs think effectually. This is because they are creative and are not limited by means and goals, but can still think of other options to achieve the target and if not workable an entrepreneur will easily do away with all those options. I also think effectually because sometimes I do not know where to start from, so I just focus on my personality, Knowledge, and Network and find myself a way. This helps me to be ready for any unexpected outcome and prepares me to seize any new opportunity. However, in class, we are taught to think casually because casual thinking is ideal for entrepreneur wannabes by setting a goal in mind and laying down a specific plan towards the achievement of the goal. This inspires us to find better ways of implementing the plan and accomplishing the goal. 2.Yes, I believe that ethics and social responsibility should be part and parcel of the entrepreneurship course for two main reasons. First, any entrepreneur comes from a society like any other person and should, therefore, be concerned with things that affect the community. Additionally, no business can operate outside the society; therefore, each entrepreneur who comes from the community has the responsibility of running the business towards improving or at least maintaining the condition of the society by carrying out activities that do not harm the society. Secondly, for the sake of practical reasons ethics and corporate responsibility should be taught in classes. This is because the goods or services from the business are to be sold to customers who need to be attracted first. If the business activities are detrimental to the society, then most customers would not buy the products or services of the company for by so doing they will fill they are advancing the harmful work of the business. Therefore, ethical and social responsibility is significant towards the success of an entrepreneur. 3.Two major reasons excite me of becoming an entrepreneur. First is the current rate of unemployment. Secondly, it is the desire to work on my personal schedule. I would like to be my own boss so that I dont have to suffer for lack of jobs but instead create jobs for many unemployed people who cannot support themselves. Also, the scenario of taking orders from my boss time and again can be strenuous, and a violation of such exercise may lead to termination. Secondly, it is my desire to work when I have the psych to because the traditional way working from 9 to 5 does not exploit my potential fully and if it does then, it does to the advantage of my boss. Starting my own business can enable me to work even at night from the comfort of my house and also live a balanced work life. 4.Three successful accounts of corporate entrepreneurship include; Sony, Lockheed Martin, and W.L. Gore. The common success factors amongst the three companies are; Management support, risk taking, organizational structure and resource availability. The unique success factor amongst these three is management support because all the companies are successful because of an idea initiated by an employee and supported by the administration regarding moral and financial assistance. Firms can try and adopt an entrepreneurial climate within an existing business, but they cannot copy the procedures and processes and snatch the primary benefit because the organizational structure of firms and the entrepreneurial environment differ widely. Additionally, the processes of a given company are usually patented, and thus its illegal to imitate them in a different firm accurately. 5.Role models do affect the possibility of people becoming entrepreneurs because they offer the testimony that someone has tried or been there and therefore it is doable; therefore there is hope. I think a person whose parent was a failed entrepreneur is less likely to start a personal a business compared to the one whose parents were successful entrepreneurs. However, this assumption will depend on the personality and openness of the person. If the person whose parents failed is outgoing and can be able to endure and be consistent, then he/she can learn from other successful entrepreneurs. On the other hand, if the person with successful entrepreneurial parents lacks these traits then is less likely to be self-employed. 6.Yes, increasing entrepreneurial orientation is a good thing, but this depends on various specific factors which affect performance. For instance, the rate of profit, return on capital and sales level. If the entrepreneurial orientation is to increase business performance regarding profitability, boost financial goals regarding cash flow and rate of return on capital employed then its advisable to increase entrepreneurial orientation. However, if the converse is true, then the management has to reconsider the move first.

Spirituality And Beliefs Essay Research Paper Spirituality free essay sample

Spiritualty And Beliefs Essay, Research Paper Spiritualty and Beliefs: Deductions and Impact on Mental Illness and Psychiatric Disability Introduction I wish to get down this paper by playing a short piece of music composed by Richard Einhorn and inspired by the life and Hagiographas of Joan of Arc. At the age of 13 in 1425 this shepherd miss from the small town of Domremy in France began to hear voices. At 16 these voices were stating her that she had been given a godly mission to reunite France. It is said that she heard the voice of God when the church bell rang. This piece is called # 8216 ; The Final Walk # 8217 ; as she faces her executing. In 1920 about 500 old ages after her decease at the custodies of the church she was declared a saint. The footing of this paper have been the contemplations, conversations and reading over many old ages of a individual who has been endeavouring to explicate why it is that people who have been through the experience of a mental unwellness provide the potency of connexion with deeper pa rts of who we are in a manner that is non normally found. We will write a custom essay sample on Spirituality And Beliefs Essay Research Paper Spirituality or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page I have welcomed the Hagiographas of consumers themselves to give visible radiation to this inquiry, some surveies, and the current revival of treatment about the nature and demand for the religious dimension in life. It has been unfortunate that we have non recognized consumers as possible heroes of the journey of the # 8216 ; dark dark of the psyche # 8217 ; but alternatively have negated the religious facets of their psychic journeys. In so making we have failed to listen to their desires that rehabilitation takes history of the significance of where they have been and what they now understand as their ain mental and religious good being. I acknowledge that my geographic expedition of these issues is merely a beginning. The topographic point of the # 8217 ; soul # 8217 ; in recovery There was a clip, non that long ago when the connexion of spiritualty and mental unwellness would non hold been a valid subject when speaking about rehabilitation, mental wellness and intervention of the mentally sick. In fact spiritual concerns were frequently seen as a symptom or even cause of mental unwellness ( Pinches 1996 ; Smith 1994 ) , so individuals responsible for the intervention of the mentally ailment would endeavour to medicate, hospitalise in order to command, suppress or end such religious or spiritual experiences ( Watson ) . This to me was an unfortunate result, and non because of any desire to advance spiritual thoughts, but because the beginnings of the profession of psychological science, utilizing the Grecian significances of the words was refering the psyche. Psyche means psyche and psychological science is the survey of the psyche, psychologist is servant or attender of the psyche with abnormal psychology intending # 8216 ; the agony of the psyche # 8217 ; ( Elkins ) . Therefore if we as mental wellness professionals were to repossess the roots of our profession, as many people are seeking to make today, we could non see nearing the rehabilitation o f a individual with a psychiatric disablement without sing the topographic point of # 8217 ; soul # 8217 ; in their recovery. This by no agency is a extremist construct, but in an effort to equilibrate the more empirical nature of intervention, people in this profession are looking back and repossessing the tradition which has ever been at that place, but in pattern frequently passed over or dismissed. Hillman wrote in 1975 # 8216 ; Where there is connexion to soul, there is psychological science ; where non, what is taking topographic point is better called statistics, physical anthropology, cultural news media or animate being genteelness # 8217 ; ( Elkins ) . And Jung wrote in 1933 that of all his patients over the age of 35, non one was healed who did non develop a religious orientation to life ( Elkins ) . Soul is a feminine construct with intensions of life and beauty. The psyche is hard to specify, which gives us a hint about its nature. Soul reminds us that there is anot her universe, far deeper, more meaningful than our logical procedures. We encounter her when we feel stirred by another individual, she is in the music that lifts us above ourselves, she is in the face of the kid who helps us gain what is truly of import, she is the ball in the pharynx, the tear in the oculus, the gap up when we face a stirring piece of art. The psyche can be felt, touched but neer defined. As David Elkins put it # 8216 ; She will steal through the cyberspace of every conceptual system and easy evade every scientific expedition that goes in hunt of her # 8217 ; . The ground I like and respond to what others have written about the psyche, is that it helps me explicate what it is about the relationships I have had over the old ages with people who have suffered from a mental unwellness. And I do non cognize why, and I have no cogent evidence or even a theory, but my connexions with the people with whom I have worked has more frequently had a feeling or relation to s oul, than what I have known in other state of affairss and with other people. So my ground for reading, chew overing and desiring to compose these thoughts has come from a desire to explicate why the profusion, and why the relationships seem to assist me link with my psyche in the manner that they do. Soul is associated with deepness and unlike much of Western spiritualty which is about get the better ofing, turning, go uping, exceeding, psyche means traveling down, falling into the vales and sing the calamities of life, of being in a topographic point where the thought of mounting a mountain seems wholly beyond range. Soul is with us when everyone else has gone, when our self-importance is shattered, when entirely in the dark no 1 is interested in our hurting and we wonder how we will last until forenoon. And while no 1 would of all time travel looking for such hurting or experiences, when it is past, and we look back, it is possible to be thankful for it, because it opens somethin g within us, it gives us a deepness, it makes us experience more human, and we know with some alleviation, that there is more to us than merely flesh and blood. Psychopathology is the most tragic call of the psyche, when a individual is in deepest hurting and confronted by decease, meaningless, isolation and solitariness. If you know anything about the originative procedure, most instrumentalists, authors, poets, creative persons have created their work, non from the mountain top, but from the topographic point of the psyche. For the last hebdomad our intelligence bulletins have been full of the landslide at Thredbo. When the first subsister was pulled from under the rubble 66 hours after the prostration of the Lodges, the word hero appeared as headlines. The saviors were heroes and so was the first subsister. You can conceive of the journalists interrupting their cervixs to be the first to speak to that adult male. He potentially will be making media interviews, be in the magazines and be composing his narrative of # 8216 ; My 3 yearss under the debris and how I came through # 8217 ; , and he could do a batch of money out of it. I am non dismissing the cogency of his experience, but it is interesting who our society chooses as heroes. In symbolic footings his experience would non be unlike that of many people who have had a mental unwellness, in the dark for long periods of clip, non cognizing if human connexion will of all time be possible, non cognizing if they will last, being wholly entirely, unable to travel, freedom being an semblance or a memory, confronting everything that they have of all time done and thought, entirely. These are experiences of the psyche or in mystical footings like the # 8216 ; journey of the dark dark of the psyche # 8217 ; . But do we do these people heroes? Do we admit their value by puting bold decorations on their thoraxs as they march as subsisters of an internal devastating war? Am I a saint or merely mad? The Christian tradition has had a slightly assorted response to people with a mental unwellness. The illustration of Jesus was non good sustained by the church. Jesus assorted with and healed many people # 8216 ; possessed with devils # 8217 ; which was the manner it was explained at that clip. In fact the first individual he of all time commissioned to # 8216 ; state his narrative of mending # 8217 ; was a Gentile healed of a host or 100 voices or personalities and the first informant to Jesus Resurrection was a adult female, Mary Magdalene who was besides healed of # 8217 ; seven devils # 8217 ; ( York 1992 ) . These two people given functions of the highest importance are examples from what was set out as the foundations of the Christian method of covering with mental unwellness. It was unfortunate that following this many people who saw visions, heard the voice of God were frequently tortured, killed, burnt and sometimes were subsequently made into saints. In 1484 Pope Innocent the 8th authorized the extinction of # 8216 ; enchantresss # 8217 ; who were considered devil possessed. The Malleus Maleficarum was published with its elaborate descriptions of classs and symptoms of enchantresss. Some faculty members who have studied this Latin papers now say that it so closely runs analogue to the Diagnostic Statistical Manual ( the clinical footing for naming mental unwellness today ) that any head-shrinker reading it would be able to place the modern equivalents for the classs of enchantresss ( York ) . Of class you can state, we are good above the construct of enchantresss and our diagnosing and intervention of people today. I feel nevertheless that we have non moved far plenty. The ambivalency which the church has demonstrated is truly another response by the wider community. This response can be interpreted as # 8216 ; people with a mental unwellness may be hard to cognize what to make with, but on the other manus they seem to hold entree to experiences which we can non wholly price reduction as being wholly invalid # 8217 ; . As a consequence I feel that in modern times we have non even considered the possibility that the experience is a valid religious experience. So all voices are bad, all visions should be repressed, and the individual themselves is besides negated as holding small value. In our overzealous compulsion with ground I think we have negated the unexplained and apparently irrational and in so making socialised the visionary and the listener into the function of receiver instead than giver of truth. Possibly like human history has frequently shown we may hold to wait 500 old ages to see it. The denial of spiritualty in the construct of intervention and remedy Sara Maitland wrote a lovely article in a recent OpenMind diary about the experience of hearing voices. The whole issue of hearing voices is a complex 1. It is normally considered a definite mark that person is sing a signifier of mental unwellness ( Kirk 1992 ) . The purpose of intervention is to take the voices. That is apprehensible given their potentially estranging, upseting and even unsafe effects. Sara asks # 8216 ; Do all voice listeners want all their voices silenced at all times? # 8217 ; She goes on to state that her voices are frequently comrades, expressive and glorious and they give entree to absorbing things about her, and that what she would wish, would be accomplishments to understand and decrypt the voices, non to quash them. # 8220 ; My voices seem to me to be really like holding extremely active and intelligent yearlings in the house: the exhaustion they cause does non intend you want them dead # 8211 ; it means you want them to act better. # 8221 ; Sara besides goes on to speak about how psychopathology has non taken much involvement in the content of voices. At Joan of Arc # 8217 ; s test she says that the content of Joan # 8217 ; s voices was the rule concern. And even though the result for Joan of Arc was non good, the Inquirers did take the clip to determine the value of the content of her voices in relation to how she lived her life. Alternatively today to acknowledge to voice hearing is adequate to derive a label such as schizophrenic disorder and so people deny hearing the voices as it means more medicine or medical intercession or hospitalization and the feeling that you are at hazard. What Sara and other voice listeners are inquiring for is an geographic expedition of what are the existent significances of their voices, and instead than a pathologizing and stigmatizing, a proof of their experience and some facilitation in being able to understand it ( Maitland ; Kirk ) . I have been thankful for the Hagiographas of other consumers who have spoken about the importance of their experiences as possible topographic points of growing and proof, and the demand for their experience to be understood from a religious model ( Cooper 1992 ) . Some formal surveies done on the benefits of the religio us dimension in relation to a individual # 8217 ; s recovery have shown that spiritualty for some people is a existent header device, or it can be a beginning of societal support, while for others it is a model for understanding life events and supplying significance to what has happened ( Sullivan 1993 ) . Quoting Judith Miller # 8217 ; An impressive figure of other clinicians and research workers have besides suggested that for some persons undergoing psychiatric episodes, the experience may really be positive and reconstr uctive’ (Watson). Why then have we avoided this potentially positive side of the equation and repressed any spiritual connections of the experience of having a psychiatric illness? Sullivan proposes that we typically fear the discussion of the symbolic and mythic dimensions of the experience because it might encourage the person to become preoccupied with their inner life and consequently precipitate a relapse. But as he adds a person returning from such a journey with profound psychic experiences do not feel completely resolved until they have had the opportunity to put their experiences into words or art; to tell their stories. A person can emerge from a psychiatric episode with a belief like ‘Suffering is a punishment for something I did wrong’, ‘If I tried harder to be good, I could get well’ or ‘There must be some reason God has chosen me to suffer’ (Lindgren Coursey 1995) These belief systems provide a meaning to an illness wheth er we like them or not. I am sure you have come across such expressions from consumers. So what do we do with it? Firstly we assume that because of the religious belief this person has a very low self esteem and so the religion is a negative thing and perhaps even the cause. As workers it would often be avoided, and the discussion repressed or the belief of the person dismissed as invalid. How did this help the consumer resolve the huge existential question? It didn’t, but gave the consumer the idea not to talk to you about such matters anymore, and merely reinforced the belief that suffering was a way of life and no one was going to help understand it differently. It probably goes without saying that the ability to perform the role of spiritual facilitator following the psychic journey of the soul requires certain skills and attitudes. Thirty-seven percent of consumers in one study who were interested in issues of spirituality said they did not want to discuss spirituality w ith their support workers. The reasons for this were to do with being misunderstood and the worker having a different belief system. But without some means of discussion and communication, how can consumers begin the explore the implications of their beliefs and be able to identify experiences which are perhaps harmful if there is no forum to do so? It has been suggested that what consumers would like is a ’soul mate’ who may be a friend, counselor or clergy person who is available and open to discuss these issues. Community implications of the separation of madness and spirituality People with a mental illness are often aligned with the ills of modern society. They have become the scapegoats for when things go wrong. Newspaper headlines are a testament to how we look for madness as the reason for mass murders, murder suicides, genocide, extreme cruelty. Did the person responsible have schizophrenia is often the first question asked by journalists? What was the reason they did this terrible act? So then all people with a mental illness become associated with violence, unpredictable and cruel behavior. They have then by default become the scapegoats for the human acts which cannot be logically explained and which go wrong. The scapegoat is an ancient image, originally an image of healing the community. In Jungian terms it is a form of denying the shadow the part of ourselves we do not want to know about, the repressed anger, hatred, the impulses which call into question our validity to be called human. Hebrew religious tradition had a scapegoat ritual which ensured the ongoing health, safety and spiritual well being of the whole community. At the festival of Yom Kippur the priest would choose a goat and all the negative elements of the community, the sin, disease, violence, psychic sufferings were all placed on the head of the goat. The goat was then sent out into the dessert, away from the community and the community now being rid of its ills was once again whole. In the modern context this ritual has continued as individuals or groups, seen as the cause of the communities ills have been ostracised in this manner, sent away, put away, allowed to live in cardboard boxes, given no resources to develop or gain any status of value, out of sight and out of mind. However the ancient ritual had another dimension which has been overlooked. The dessert was symbolic of renewal. It was the place of spiritual renewal for prophets, it was the place the Hebrew people developed an identity, and while it was a lonely and threatening place, it was associated with the learning the depths of the soul. So the goat was sent to the place of spiritual renewal. And as long as the people knew the goat was in the dessert, their own healing was assured. The goat was not forgotten. The healing was reliant on the community remembering the goat in the dessert, the goat was bearing their ills and because the goat was there, they were free of their own po tential destructive elements. Madness is not just about a definition in a clinical textbook. In order for me to be considered sane, I am aware than someone else has been called insane. And in order for that insane person to have the potential of recovery from her/his insanity, then I must also have the potential to embody the qualities of insanity. This isn’t just about dualism or cosmic balance, but about the continuum of life along which we move and change. The goat in the dessert is not different from the community. It is a symbol of one aspect of the community. R.D. Laing criticized the placing of all the responsibility on the consumer to make their realities understandable to others. He said ‘Both what you say and how I listen contribute to how close or far apart we are’ (Miller). The person diagnosed with schizophrenia or bipolar disorder or obsessive compulsive disorder, is representative of an aspect of the community of which we are all a part. The proble m with the modern scapegoat and definitions of clinical diagnoses is that the scapegoat is profoundly alienated from the community, not only in ritual but in belief. We assume the scapegoat represents his/her own problems and that they have nothing to do with me. And in so doing not only have we cut off those people labelled with the mental illness, but we have cut off any potential of healing the community as a whole. We have denied our part of the scapegoat and we have denied them and we have castrated ourselves from hope and healing. People with a mental illness, in the dessert, on the collective boundaries and the isolation and disintegration of their madness, carry within them a part of the spiritual health of the community. And this we have negated, the goat is at risk of dying from disconnection and for this we have suffered a great loss (Bellingham, Cohen, Jones Spaniol, 1989). Symbols and their expression in psychosocial rehabilitation I believe that symbols are an importa nt means of enabling the spiritual expression and development of people who have experienced a mental illness. There is a fantastic story of the closure of the psychiatric hospital in Trieste Italy. When the hospital was closing the whole community was involved in the preparation of it. The inpatients at the time decided on a symbol of their life being taken out into the community. Over time a story had developed among the patients around the large draft horse which worked for the hospital laundry. Each day the horse would leave the hospital laden with linen to be cleaned. This horse became a symbol of their freedom. So on the day that the hospital closed a parade was planned and the inpatients made a huge replica of the horse. Inside the horse was placed letters and poems of the inpatients expressing their hopes and dreams. Then as they pushed down the wire cages surrounding the hospital precincts, the patients pulled the horse out of the hospital grounds and into the streets of th e community. You can still see the horse today in Trieste. When I started working at the Mission, there were some critics who felt that some parts of the programs such as art, craft, woodwork, music, drama and the association with the church were not really about rehabilitation. We were also meeting well meaning workers from other services referring participants who felt that learning to cook and budget was more important than art. This was perhaps why Cathy Harper and I presented a discussion at the Mental Health Conference on ‘There is more to life than learning to cook’. To me the devaluing of the creative and overtly spiritual aspects of programs was just another way of discounting the need for spirituality as an integral part of rehabilitation and negating the spiritual contribution that people with a mental illness make to the whole community. What I have spoken about today has not been about programs or models of service delivery but about something more fundamen tal, attitude and belief. Why are we here at this conference? Why do we work in this field? How do we really view people who have been through the experience of a mental illness? Yes we may believe in their underutilised potential. Yes we may consider the quality of the relationship with them as of prime importance. But if at the end of the day we are doing this simply because they need to receive what we can offer, then I feel we have missed the point, and I fear that one day history will merely label us with a more sophisticated form of paternalism. Alan Pinches a journalist and mental health consumer activitist concludes an inspiring article with these words; ‘With a breakdown, there is often a disintegration of personality and confusion in the thinking processes, in the early stages. All the ingredients of identity, meaning and purpose go back into the melting-pot, and a longer ‘ferment’ stage follows. In a long process much information and experiential learni ng grow into a new understanding of life. This understanding is often of a more fundamental nature:’I am human and I have unconditional worth’†¦ Over time, a new synthesis can develop in us, a sense of true self can build up, wisdom can grow, and perhaps a realisation that the world’s priorities need not necessarily be ours. That we can be ourselves and pleased and proud at that. The seeker is then likely to justify his or her life’s quest with the argument that spiritual work is just as valid as any other form of work or vocation, and that society and the planet needs its thinkers, dreamers, poets, artists, writers and seers of visions’(Pinches 1996). For me, perhaps more than any other time, when the value of what we do and who we are is indicated by the dollar sign on a balance sheet, I think we need seers of visions, people who have journeyed into the depths and we need to hear what they have to say. Reference List Bellingham, R., Cohen, B . Jones, T. Spaniol, L. (1989). Connectedness: Some skills for spiritual health. American Journal of Health Promotion 4(1). pp. 18-31. Cooper, E. (1992). To be rooted. The Journal of the California Alliance of the Mentally Ill 3(4). p.15-16. Elkins, D.N. (1995). Psychotherapy and spirituality: Toward a theory of the soul. Journal of Humanistic Psychology 35(2). pp. 78-98. Kirk, R. (1992). The next voice you hear: Other pathways on a spiritual journey. The Journal of the California Alliance of the Mentally Ill 3(4). p. 33-34. Maitland, S. (1997). Whisper who dares: On psychiatry’s simplistic approaches to the hearing of voices. OpenMind 84. p. 10-11. Miller, J.S. (1990). Mental illness and spiritual crisis: Implications for psychiatric rehabilitation. Psychosocial Rehabilitation Journal 14(2). pp. 29-47. Lindgren, K.N. Coursey, R.D. (1995). Spirituality and serious mental illness: A two-part study. Psychosocial Rehabilitation Journal 18(3). Pp. 93-111. Perera, S.B. The Scape goat Complex: Toward a Mythology of Shadow and Guilt. Inner City Books Toronto. Pinches, A. (1996). Spirituality: the missing link in psychiatry. New Paradigm November 1996. pp. 8-11. Smith, W.J. (1994). The role of mental health in spiritual growth. Journal of Religion in Disability and Rehabilitation 1(2). pp.27-40. Sullivan, W.P. (1993). ‘It helps me to be a whole person’: The role of spirituality among the mentally challenged. Psychosocial Rehabilitation Journal 16(3). pp. 125-134. Watson, K.W. (1994). Spiritual emergency: Concepts and implications for psychotherapy. Journal of Humanistic Psychology 34(2). Pp. 22-45. York, R.L. (1992). Something discarded. The Journal of the California Alliance of the Mentally Ill 3(4). pp. 3-6.