Asthma Is A Chronic Inflammatory Disorder Biology Essay

Asthma Is A Chronic Inflammatory Disorder Biology Essay Introduction Asthma is a chronic inflammatory disorder of the bronchial tubes that causes constriction and inflammation of the airways. This results in narrowing of the airways. Airways narrowing in asthma is caused by three major processes that act on bronchi. These are: inflammation, bronchospasm and hyperreactivity. As a result, symptoms of wheezing, coughing, and shortness of breath occur. (Womenfitness, 2004) This essay will aim to discuss the pathophysiology, epidemiology, aetiology and the various causes of asthma. Furthermore, it will compare recent prevalence rates and patterns that have arisen in recent years. It will also concentrate on the effects of asthma on children and exercise, and the long term effects this may have on lung function. Finally, it will present the hygiene hypothesis that has drawn great attention and speculation over recent years. C:UsersuserPicturesasthma2.jpg Figure 1 adopted from asthma.about.com//def_hyperresponsiveness.htm Phathopysiology: Asthma is known to be an inflammatory disease which is characterised by airway inflammation, airflow obstruction and bronchial hyperresponsivness.The mechanism of airway inflammation in asthma maybe acute, sub acute or chronic. Inflammation is the most important factor that causes narrowing of the bronchial tubes. It increases the thickness of the wall of the bronchial tubes and produces excess mucous that forms plugs and clogs the small airways resulting in a smaller passageway for air to flow through. In irregular air flow obstruction and bronchial airway reactivity, oedema and mucus secretion also contribute to further narrowing of the airways. Thus resulting in difficulty breathing. When asthmatic patients are exposed to triggers such as allergens, irritant and infections, the inflamed or constricted airways becomes more sensitive or reactive to those triggers leading to increase narrowing and inflammation of the airways. As a result an asthmatic person has to make a greater effo rt during expiration and inspiration. (Szeftel and Shiffman, 2009). Asthma is characterized by an increased number of mast cells, eosinophils, macrophages, activated T lymphocytes, dendritic cells and neutrophils in the bronchial tissues. During an asthma attack, antigen presenting cells e.g. (macrophages or dendritic cells) in the airways capture and process the inhaled allergen to T-lymphocytes which in turn becomes activated. Once T-lymphocyte becomes activated it produces TH1 cells and TH2 cells both secreting cytokines respectively. TH1 release (INF, lymphotoxin, IL-2) .TH2 release (IL-3, IL-4, IL-9, IL-13, IL-15).TH2cells (CD4 T-lymphocytes) has an important role in allergic response. Allergens drives the cytokine pattern towards TH2cells which in turn promotes B cells to produce immunoglobin E (IgE) and eosinophil recruitment .Then IgE binds to high affinity receptor for IgE, Fc-epsilon-R1 on the surface of mast cells and basophils. This leads to degranulation of the cells and the release of mediators such as histamine, leukotrienes and other enzymes. The production of histamine and leukotrienes result in bronchial hyperresponsivness and air way obstruction causing the symptoms of asthma. (Morris, 2009) Types of asthma: There are two main types of asthma: Extrinsic or allergy asthma: This type is more common and is responsible for 90%of all cases. It develops in children and is associated with features of atopy such as rhinitis or eczema. (Szeftel and Shiffman, 2009) Intrinsic asthma: This type is less common and presents for only 10%of all cases. It is more commonly found in women after the age of 30 and is typically not associated with allergies. (ibid 2009) Epidemiology 5.4million people in UK are currently receiving treatment for asthma. 1.1million children in UK are currently receiving treatment for asthma. There is a person with asthma in one in five household in the UK. (Asthma Uk,2008) The incidence of asthma has increased dramatically over the past 20 years. This is not due to the changes in our genetic makeup, however, due to environmental factors (allergens, infection, life style and diet) that influence on the development of asthma. The prevalence of asthma in Wales is amongst the highest in the world. With 260,000 people currently living with the condition and the rate of hospitalization for adults is 28%, it exceeds all other regions in the UK. (Asthma UK, 2009) Mortality and morbidity Asthma affects 5-10% of the population in United States or an estimated 22 million persons, including 6 million children. Asthma is common in industrial countries such as Canada, England, Australia, Germany and New Zealand. The prevalence rate of severe asthma in those countries ranges from 2-10% and is estimated to affect 300million people world wide. There are about 5000 deaths per year in U.S.and about 500 deaths per year in Canada. (Kelly, 2009) C:UsersuserPicturesasthm prevelance.gif Figure3: shows the high percentage of the population affected with asthma was reported in USA, Canada, UK, Australia and NewZeland (>10%). The lowest prevalence were reported in China and India (

The Importance Of Being Earnest Religion Essay

The Importance Of Being Earnest Religion Essay These are the folks that always know what new natural disaster has just struck, what local businesses are about to go bankrupt, whose marriages are on the rocks. How could we survive life without these wrong-side-of-the-bedders? How could we get around without the black clouds and gloomy forecasts. Without wrong-side-of-the-bedders, we would never fully appreciate how miserable life really is. The book of Revelation is often perceived as sharing that same sort of bleak perspective a wrong-side-of-the-bed vision foretelling pestilence, punishment, famine, death, destruction. But the Revelation of Jesus to John is not a narrowed down version of despair, a nerve-racking vision of wrath. Here in todays text we are given celestial glimpses of glory. What might it be like to enlist in Gods reign and exist in Gods peace? The divisiveness of nationality, the prejudices of particularity, are forgotten as all peoples forge forward to praise God. There is one congregation, one church, and it joins all its separate voices together in a sonorous harmony of glorifying God. John saw this as the church of the future. John also saw this as our template for bringing the church to life in our own time. Instead of being just another organization lobbying for what it deems important, the church is challenged by this vision in Revelation to itself become an earnest of paradise. Now theres a word for you: earnest. Its not a word used much in church nowadays, although it is a familiar one in Scripture (Psalm 86:17; Romans 8:23; Ephesians 1:14, etc). But it may be a word that the church needs to proclaim. For our text calls the church to be what in biblical language is an earnest of the eschaton. In the Hebrew the concept is conveyed by the word Shamayim, which literally means a foretaste of heaven. If you have ever had an encounter with the Spirit, if you are alive and aglow with life, you know the meaning of Shamayim, or earnest. In Greek the word for earnest is arrabon, a legal term denoting a deposit made that renders the contract binding. An earnest is a promise, a pledge, a foretaste, an embodied symbol of something which is to come in its fullness later. When a young couple plants a spindly little oak sapling smack in the middle of their new backyard, it is an earnest of the future they envision in that space. Someday the tree will grow to shade their yard with an enormous umbrella of green. Its sturdy branches will hold the tire swings and treehouse platforms of the children yet to be born. It will carpet the ground with its brilliant fall foliage and feed a legion of squirrels with its annual crop of acorns. It might not look like much when planted, but the few spindly limbs of that sapling oak bear the weight of a tremendous earnest. Although the ultimate earnest is the Holy Spirit (2 Corinthinans1:22; 5:5; Ephesians 1:14), as Spirit-empowered people we are each called to act as earnests of the ultimate triumph we know Christs salvation has in store for all creation. On the day of salvation, todays Revelation text proclaims, all believers will loudly praise Gods blessing and glory and wisdom and thanksgiving and honor and power and might (7:12). Are you an earnest, a leaven of heaven? Does your life attest to the presence of these divine gifts to the world? When others listen to you speak, watch you work, see your home, do they experience that encounter as an earnest of Christs victory, of Gods redeeming love for the world. We are all earnests, we who are part of the body of Christ. Is our church an earnest of the future human conduits of the divine light offering others little glimpses of the brilliance, the glory, that awaits redeemed creation? Is our role in this community a leaven of heaven? Missionary/physician/musician/historical theologian Dr. Albert Schweitzer gave his life to serve the needs of those who lived in the African jungle. He was to the first half of the 20th century what Mother Teresa was to the second half. He gave one of the best definitions of ethics Ive ever seen, and lived what he defined: Let me give you a definition of ethics: It is good to maintain life and further life; it is bad to damage and destroy life Ethics is the maintaining of life at the highest point of development my own life and other life by devoting myself to it in help and love, and both these things are connected. (Reverence for Life [New York: Philosophical Library, 1965], 34-35.) Schweitzer allegedly hung a lamp in front of his hospital that shone brilliantly throughout the jungle darkness for a wide area. The light became a beacon of hope and healing for the areas sick and dying. He is said to have hung under the lamp this sign: At whatever hour you come, you will find light, and hope and human kindness. * Both the sign and the lamp were earnests of Schweitzers ministry. Is there a lamp for your church that says to the world, Come by Here. For Here is a Leaven of Heaven? Schweitzer practiced his earnestness with full knowledge of the worlds cruel ways, and a clear vision of human frailty and sin. Nonetheless, Schweitzer maintained his focus on eternity, and leavened heaven with every fiber of his being. To the question of whether I am a pessimist or an optimist, I answer that my knowledge is pessimistic, but my willing and hoping are optimistic. I am pessimistic in that I experience in its full weight what we conceive to be the absence of purpose in the course of world happenings. Only at quite rare moments have I felt really glad to be alive. I could not but feel with a sympathy full of regret all the pain that I saw around me, not only that of men but that of the whole creation. From this community of suffering I have never tried to withdraw myself. It seemed to me a matter of course that we should all take our share of the burden of pain which lies upon the world (Albert Schweitzer, Out of My Life and Thought [New York: Henry Holt and Company, 1933], 279). Albert Schweitzers remarkable life and witness touched me as a child growing up until he became in my life an earnest of the person I wanted to become. Schweitzer was able to offer me and others a leaven of heaven in each of the three types of needs outlined in todays text. Though portraying an eternal future, this mornings text focuses on the three most basic human needs of our frail and mortal present. Physical Needs The vision from Revelation promises that when believers are gathered around God enthroned they will hunger no more, and thirst no more (v.16). In other words, we will be delivered from physical needs. As a physician, caring for the bodies of those who caught sight of the jungle clinics light came naturally. But each of us is capable of providing some measure of sheer physical comfort to those whose physical needs are consuming all their energy and hope. Welfare reforms have made the churchs role as a social service agency even more vital. Its hard to work on an empty stomach; its hard to learn when youre cold and tired; its hard to play when youre weak and malnourished. Spiritual Needs Jesus vision to John revealed that divine deliverance involves more than just filling up stomachs and banishing body aches. There are other aches that have no neurological cause. There are pains suffered by a parched soul. Without addressing the spiritual needs of the human condition, one finds there is no true earnest of salvation present. Saving the body is not enough, for it will fail to thrive unless the spirit is nourished and nurtured by a community of faith. In our Revelation text the enthroned Lamb offers believers springs of the water of life as . . . sustenance for an eternal soul. Earnest upwellings of this same spring are already available from our own faith community. Emotional Needs As frail and failing human beings, however, we find our emotional needs are perhaps the most difficult to satisfy, and are even more demanding when denied. Without emotional strength and suppleness, even the strongest body will fail, even the surest spirit will falter. When our body labors, it needs a quiet center, a sense of emotional ease, in order to bear the physical hardship. Our spirit can soar only if it knows there is a safe and secure emotional scaffolding resting under its flight path. One of the most tragic figures in biblical history is Israels first chosen king, Saul. Although he was a great and strong warrior and commanded the 12 tribes of the new nation, although he experienced the exalted presence of Gods Spirit, Sauls body and soul had a fatal weakness. Although he enjoyed physical and spiritual triumphs, Sauls own emotional melancholia destroyed his faith, his vision, his purpose, his will. In todays Revelation text God meets our emotional needs in two ways. The text promises God will wipe away every tear suggesting that the emotionally honest and cleansing tears will first be allowed to flow, but that these tears will then be dried by Gods own tender hand. As an earnest of this quality of emotional care, we, too, must not be afraid to show the same depth of feeling and to let others do the same. In response to a genuine outpouring of emotion, an earnest of the coming age does not judge, but offers what is needed to dry a cheek, to hold a hand, to show empathy. In a creative writing class, a young teenage girl wrote this short poem: Dont criticize. Dont analyze. Dont even try to sympathize. Dont say you understand because you dont. Just hold me in your arms for once. And love me as I am. Like my mommy used to do before the world grew up on me. (John Fischer, In Praise of the Unrenowned, CCM Magazine, October 1997, 84.) Will this church hold the world in its arms and love it, as an earnest of Gods holding the whole world in the arms of the Almighty and loving it? Will you be a leaven of heaven in your family, your community, your world? Tracking the Sheep John 10:22-30 | 4/29/2007 We live in a changing new world of computer-raised sheep, but theres still just one Shepherd to follow. In Psalm 23, the shepherd leads the sheep beside cool waters. In century 21, the shepherd weighs the sheep beside cool waters à ¢Ã¢â€š ¬Ã‚ ¦ while he sits behind a laptop miles away. We are used to the rogue image of the Bedouin shepherd crook in hand, flowing robes, Middle Eastern head-covering. We remember a young David, tending his fathers flocks alone in the cold, battling lions and bears, engaging the God of creation in songs and poems that he would later pen into psalms. Now consider todays e-shepherd Bluetooth headset in ear, Blackberry PDA attached to belt, Venti Mocha perched desktop alongside GPS receiver. He sits remote from his flock in a warm ranch house, a crook exchanged for a mouse, perhaps playing a game of Internet Spades while still on the clock. That may be the appropriate picture in New South Wales, Australia, where cutting-edge technologies are being applied to an age-old industry. Ranchers attach tiny GPS transponders to the ears of baby lambs, and as these sheep grow up, they can be watched from a computer monitor. Throughout the day, sheep move freely from grazing areas to drinking areas to sleeping areas. Each channel between areas is wide enough for only one sheep to pass at a time, and as they pass between fenced-in zones, their transponders alert the shepherd where they are going and when. We can keep tabs on a single sheep from the time it is a little lamb to the time that it becomes lamb chops, says Bill Murray, spokesperson for the Australian Sheep Industry. However, the main advantage is in sheep handling, because the transponders allow the sheep to make their own decisions, without being hassled by people or dogs. In such a hyper-individualized world, why not extend the power of choice to flocks as well? With these e-sheep, its all up to ewe. But allowing free-range grazing isnt about having self-actualized herds. Its about having unhassled, unhurried, tenderized ones. Apparently, sheep autonomy equals appetite appeal. Beyond tastier flocks, e-shepherds also have well-organized flocks. Remotely controlled gates determine which grazing and drinking areas sheep are channeled into and for how long they remain there. Electronic scales are placed within each passageway so that every time a flock is shepherded from one area to another, each sheep can be weighed as it passes by. As a fully grown sheep passes through, a side gate opens sending it into a yard for those animals headed to market. As a pregnant ewe near birth weight passes through, a gate opens to send her to a prenatal area. In the future, animals due for vaccination will be given remote shots as they pass by and diseased animals can be detected and quarantined for medical treatment. All from a distance. All without human contact. All electronically. If David had controlled his flocks in e-shepherd fashion, he might have blogged the Psalms, text messaged Jonathon, and sent a fatal hard-drive virus to Goliath. So the lesson from e-sheep is this: 21st-century techno-culture metaphors are light years away from biblical, agrarian culture metaphors. Noting this, consider John 10:22-30. Jesus, the Good Shepherd, is so not like the impersonal techno-shepherd. Here, as elsewhere in the gospels, Jesus uses a metaphor his audience will understand: Hes the shepherd, and his followers are the sheep. So to understand what Jesus wants our contemporary audiences to understand, we must culturally unpack and translate what this sheep imagery means. Begin with our non-agrarian understandings of sheep. They arent bright animals. Theres no parlor game question that ever asks: Which is the smartest animal? The horse, the pig, the sheep, the dog, the cat? Wont happen. Sheep sleep and eat in the same fields in which they defecate and urinate. They blindly follow each other around with an unimaginative herd mentality. They need to be constantly provided for and protected so they dont starve to death or become wolf-lunch. So is this the way that Jesus wants us to see ourselves? Maybe yes, maybe no. What is clear is that sheep are needy. They not only need a shepherd, they need a good shepherd. Good ones take their job seriously. Good ones take care of the sheep. They protect and defend the sheep. They lead the sheep to still waters and green pastures. They lay down their lives for the sheep. They look for lost sheep. In Jesus day, shepherds didnt have the fiscal means to own sheep, thus many were mercenary care givers hired to live and sleep with the herds. Many were 8-12-year-old boys in the family business, out in a field because few opportunities existed for them. In our Western career caste system, shepherds wouldnt be white-collar or blue-collar theyd be no-collar. Is Jesus this kind of shepherd? Obviously not. Scholar Mary Schertz notes that in this text its not like every ovine analogy carries meaning for us or that sheep are commended as models for imitation. Sheep in the fullness of their animal existence are neither a good model for Christian life nor any other kind of human life. Instead, what does this short passage ask our e-shepherd culture to understand about the Good Shepherd and his relationship with the sheep who follow him? The Shepherd. John emphasizes two elements of setting. The time is the festival of Dedication, or Hanukkah (v. 22) the Jewish celebration of the rededication of the Temple after Antiochus desecrated it while trying to force Greek religion and philosophy upon them. The place is the portico of Solomon (v. 23) the only remaining relic of Solomons sacred temple which still stood, and the place where the Jewish king would make judgments and exercise justice. So a controversial rabbi is teaching radical ideas and taking controversial theological positions at a time when Jewish culture in the presence of the Roman occupation, and the traditions and history of Jewish religious milieu are being honored and glorified. And Jesus is doing this in the very place where Gods kings had always spoken to Gods people. The Jews question and request (v. 24) are therefore painfully rhetorical. How long will you keep us in suspense? If you are the Messiah, tell us plainly. Theres no suspense. They know exactly what he is saying because of when and where he is saying it. Who does this Shepherd claim to be? à ¢Ã¢â€š ¬Ã‚ ¢ Someone who works in the Fathers name. à ¢Ã¢â€š ¬Ã‚ ¢ Someone whose sheep hear his voice. à ¢Ã¢â€š ¬Ã‚ ¢ Someone who knows the sheep. à ¢Ã¢â€š ¬Ã‚ ¢ Someone whose sheep follow him. à ¢Ã¢â€š ¬Ã‚ ¢ Someone who gives to his followers eternal life. à ¢Ã¢â€š ¬Ã‚ ¢ Someone who defends his sheep, because no one will snatch them out of my hand. à ¢Ã¢â€š ¬Ã‚ ¢ Someone who is one with the Father. In Simply Christian, scholar N.T. Wright notes that human yearning for things like justice, relationships and beauty are echoes of a voice. On the deeper spiritual level, these universal desires are pointing both to their Author and to their Fulfiller. While these hopes can be met incompletely through what the world offers, they are only met perfectly and completely through Jesus as Savior, the Good Shepherd of the sheep. Jesus is no e-shepherd who engages his sheep remotely. The Shepherd maintains intimacy and proximity in order to meet the needs of his sheep. He is at least within voice-distance (v. 27). Jesus is a hands-on, high-touch Shepherd. The Sheep. Jesus speaks of his sheep in front of an audience who does not fit that category: You do not believe, because you do not belong to my sheep (v. 26). Not everyone is a sheep of this Shepherd a difficult and sobering reality. The Shepherd does not crook-beat people into following him. He allows for some goats instead of all sheep. But those who are Christ followers are described this way: My sheep hear my voice (v. 27). For intrigued sheep then or now, a natural question emerges from this text. How do we hear our Shepherds voice? Is it like Moses who heard from God audibly at Sinai? Is it like Elijah who heard the sound of sheer silence as God spoke? Or is it like pastor and author Rob Bell describing his call to preaching: I heard a voice not an audible, loud, human kind of voice but inner words spoken somewhere in my soul that were very clear and very concise. What I heard was Teach this book, and I will take care of everything else.' Dont we all long for a voice like those three experienced? Notice, though, that Jesus describes voice-hearing in two different ways: I know them, and they follow me (v. 27). When Jesus knows his sheep he does so eternally (v. 28), and they are offered the Shepherds protection and security. But this security is not earthly. Sheep may lose their life, their financial comfort and their social acceptance because of their faith. Yet those who have heard the saving call of God and responded can never lose their souls and relationship with the Shepherd. Some of you pastor-theologians might want to amend that sentence so it reads like this: Yet those who have heard and are hearing the saving call of God and who have responded and are responding can never lose their souls and relationship with the Shepherd. In any event, hearing his voice includes being known by the Shepherd. [NOTE: The question that needs to be addressed is, How does one know, or hear, the voice of the Shepherd, so that we can be obedient and follow? See another Homiletics installment (based on this text), available online at www.HomileticsOnline.com, Jesus IS Ovine-Lingual. There the following observation is made: Yet, sometimes the problem is not that we, the sheep of his pasture, do not recognize the voice of the Shepherd. Rather, we recognize it and refuse to listen. Or we listen selectively.] In biblical times, shepherds had shrill yells that would resound through the wadis and across the hills where their sheep grazed. The Shepherds voice was firm, clear, loud and there was no mistaking it. It told the sheep, I am your shepherd. I know the best path. Follow me. When is the last time we have sensed God leading us to still waters and green pastures? When have we been asked to follow Jesus even when it is costly? Sheep regularly hear from their shepherd, they trust his voice and they follow. Jesus doesnt fit the shepherd stereotype and its probably fair to say that we arent the brainless herd animals that we assume sheep to be. But the biblical metaphor is still timeless and rich, ultimately giving us a picture of relationship, protection and provision, allowing us to hear a clear voice that bids us follow toward soul-satisfaction.

Coopers deerslayer: View Of The Native Americans :: essays research papers fc

Cooper's "Deerslayer": View of the Native Americans James Fenimore Cooper was born on September 15, 1789 in Burlington, New Jersey. He was the son of William and Elizabeth (Fenimore) Cooper, the twelfth of thirteen children (Long, p. 9). Cooper is known as one of the first great American novelists, in many ways because he was the first American writer to gain international followers of his writing. In addition, he was perhaps the first novelist to "demonstrate...that native materials could inspire significant imaginative writing" (p. 13). In addition his writing, specifically The Deerslayer, present a unique view of the Native American's experiences and situation. Many critics, for example, argue that The Deerslayer presents a moral opinion about what occurred in the lives of the American Indians. Marius Bewley has said that the book shows moral values throughout the context of it. He says that from the very beginning, this is symbolically made clear. The plot is a platform for the development of moral themes. The first contact the reader has with people in the book is in the passage in which the two hunters find each other. "The calls were in different tones, evidently proceeding from two men who had lost their way, and were searching in different directions for their path" (Cooper, p. 5). Bewley states that this meeting is symbolic of losing one's way morally, and then attempting to find it again through different paths. Says Bewley, "when the two men emerge from the forest into the little clearing we are face to face with... two opposing moral visions of life which are embodied in these two woodsmen" (cited in Long, p. 121). Critic Donald Davie, however, disagrees. His contention is that the plot is poorly developed. "It does not hang together; has no internal logic; one incident does not rise out of another" (cited in Long, p. 121). But according to Robert Long, Bewley has a better grasp of the meaning and presentation of ideas throughout the book. According to Long, although the plot development may not be "strictly linear," it is still certainly coherent and makes sense. In addition, Long feels that, as Bewley states, the novel is a way in and through which Cooper presents moral ideas about the plight of the Native Americans (p. 121). The story of The Deerslayer is simple. It is novel which tells the events which occur in the travels of a frontiersman. His name is Natty, and he is a young man at only twenty years old. Coming from New York of the eighteenth century, he is unprepared in many ways for what he encounters in the frontier.

Exiles :: essays papers

Exiles Exiles Response In the essay "Exiles," Carolyn Steedman uses different voices throughout the story. Steedman uses her mom, dad, and grandma's voice to speak her essay to the reader. She does this by either using someone else's memories of the instant by referring to what their mom did, told by the father or grandmother. She also uses memories or voices that her mom or dad said. An example of this would be the telling of Steedman mom's story, which was told by her father at the time "in bits and pieces throughout the fifties". Her father says about Steedman's mother, "Your mother drank gin once," contradicting what Steedman heard when she was young from her mom that "she didn't go out dancing or drinking." Showing that this secret was revealed "years later, with nostalgic regret by her father". Knowing that her mom, at the time, she remembers, was a good mother and later in life to be lied to and deceived for her own good. The author uses voices in the essay while remembering what her mom and dad we re saying to her about memories of each other. So in other words, the author remembers what her parents said to her about each other and includes their voices in the essay. She also includes what she remembers exactly from her parents. "If it wasn't for you two, my mother told us, I could be off somewhere else". The quote obviously shows that this is what she remembers her mom saying. The author puts voices in the essay by using memories of her past. Steedman uses voices in her essay so that the reader can get a background and see perceptions or feelings. "She was a good weaver; six looms under her by the time she was sixteen". This paragraph of a story was told about her great-grandmother and as an eleven-year-old and how she was exploited. The author uses this as a voice because it tells how her mother also used her hands at her jobs. The author also shows where she received her traits in house cleaning from her mom. The author feels that "I sometimes find myself thinking that if worst comes to the worst, I can always earn a living with my hands". "If you want something, you have to go out and work for it. Nobody gives you anything; nothing comes free in this world".

The Bluebeard Reference in Jane Eyre :: Charlotte Bronte Jane Eyre Essays

The Bluebeard Reference in Jane Eyre    Within Jane Eyre lies an explicit reference to the tale of Bluebeard. When first exploring the dark hall of Thornfield’s third floor Jane tells us, "I lingered in the long passage to which this led [. . .] with only one little window at the far end, and looking, with its two rows of small black doors all shut, like a corridor in some Bluebeard’s castle" (114; ch. 11). This allusion is not a casual one, for the plot of Jane Eyre has much in common with the tale of Bluebeard. Bronte uses Bluebeard to foreshadow Rochester’s first wife, Bertha, being locked away from society in a hidden room on the third floor. This reference also in part alludes to ideas of women’s obedience and how not following the patriarchal rules of society can lead to punishment. Bertha is isolated from society and held captive in a secret room because she is not the model wife and acts out despite her husband. This relates to Bluebeard because he murders his wives once they become diso bedient. Bertha does die in the end of Bronte’s novel, though not at the hands of her husband. But even being isolated from society and held captive can be viewed as a symbolic death. Also Jane herself is often punished for not following the rules of patriarchal society. Bronte brings this poor treatment of women by society to light in the novel and shows her rejection of it through the characters of Jane and Bertha. The tale of Bluebeard dates back to the seventeenth century. "Bluebeard as we know him first appeared in Paris in 1695 as La Barbe Bleue, in the manuscript version of Charles Perrault’s Histories Ou Contes Du Temps Passe, a collection which has become a seminal influence on the evolution of fairy tale" (Davies 33). The villain of this tale is a man with a blue beard whom everyone fears. After inviting his neighbors to stay and celebrate at his country home in attempts to persuade one of the their daughters to marry him, he convinces the youngest of his widowed neighbor to be his bride. All goes well until the new husband goes away on business, leaving his wife in charge with only one rule, to not open the door of one room in the castle. Of course curiosity overtakes the wife and she enters the room only to find Bluebeard’s previous wives murdered within the chamber. The Bluebeard Reference in Jane Eyre :: Charlotte Bronte Jane Eyre Essays The Bluebeard Reference in Jane Eyre    Within Jane Eyre lies an explicit reference to the tale of Bluebeard. When first exploring the dark hall of Thornfield’s third floor Jane tells us, "I lingered in the long passage to which this led [. . .] with only one little window at the far end, and looking, with its two rows of small black doors all shut, like a corridor in some Bluebeard’s castle" (114; ch. 11). This allusion is not a casual one, for the plot of Jane Eyre has much in common with the tale of Bluebeard. Bronte uses Bluebeard to foreshadow Rochester’s first wife, Bertha, being locked away from society in a hidden room on the third floor. This reference also in part alludes to ideas of women’s obedience and how not following the patriarchal rules of society can lead to punishment. Bertha is isolated from society and held captive in a secret room because she is not the model wife and acts out despite her husband. This relates to Bluebeard because he murders his wives once they become diso bedient. Bertha does die in the end of Bronte’s novel, though not at the hands of her husband. But even being isolated from society and held captive can be viewed as a symbolic death. Also Jane herself is often punished for not following the rules of patriarchal society. Bronte brings this poor treatment of women by society to light in the novel and shows her rejection of it through the characters of Jane and Bertha. The tale of Bluebeard dates back to the seventeenth century. "Bluebeard as we know him first appeared in Paris in 1695 as La Barbe Bleue, in the manuscript version of Charles Perrault’s Histories Ou Contes Du Temps Passe, a collection which has become a seminal influence on the evolution of fairy tale" (Davies 33). The villain of this tale is a man with a blue beard whom everyone fears. After inviting his neighbors to stay and celebrate at his country home in attempts to persuade one of the their daughters to marry him, he convinces the youngest of his widowed neighbor to be his bride. All goes well until the new husband goes away on business, leaving his wife in charge with only one rule, to not open the door of one room in the castle. Of course curiosity overtakes the wife and she enters the room only to find Bluebeard’s previous wives murdered within the chamber.

How Montessori Environmet Differs Than Traditional Setup

Montessori environment differs from traditional education in many ways. Only a few of them are discussed below: In a Montessori environment the support is given to the natural development of the human being. The emphasis is on cognitive (the emergence of the ability to think and understand) and social development. Whereas in a traditional classroom, prescribed or arranged blocks of knowledge are transmitted into the child. The areas to focus on are rote (memorization technique based on repetition) knowledge.It is as if the information is poured into the brain of a child without much understanding of the process. In Montessori setup the child is not just there in the classroom to listen and receive whatever the teacher is â€Å"lecturing† him about (without even understanding a word). But he is there to think and ponder upon the work that is presented to him. Why and how the child arrives at what he knows is just as important as what he knows. In a Montessori classroom, the ind ependent activity is 80 % of the work, and the teacher directed activity accounts for the remaining 20 %.The reverse is true for the traditional setup. When the child is in a Montessori class, he has shown the activity once (if needed it can be presented again) and then it is up to him to choose from variety of activities that he was shown earlier. The child is allowed to choose his work, take it to his work space and repeat it as much as he wants. This whole process calls for independence. In a traditional classroom, the teacher is the one who decides what the child has to learn, also the pace of the learning process as well as how the learning will take place.The teacher is in control of the whole scenario so most of the activity takes place through her. Self corrected materials are used in a Montessori environment. A child relies on impersonal judgement that comes from his senses. Each material is prepared with control of error. Whereas an external force, means a teacher, is the one who corrects in a traditional way of learning. By using the self corrected materials the child acquires independence. If he makes a mistake, he can correct himself without any help from an adult. In a traditional classroom, the child always depends on the teacher to correct his mistakes nd to tell him if he has done his work correctly or not. This way the child looks for appraisal and always asks for teacher’s approval. The child does not do his work for his own inner satisfaction but he is always looking for outward reward or punishment. The Montessori way of learning puts emphasis on (self) discipline and freedom (within bounds). On the other hand, the point of view in a traditional setting is that children are inherently disorderly and that their willfulness and impulses must b inhibited by an external discipline.Montessori educators believe that children cannot develop a sense of inner discipline if all of the control comes from the outside. In a Montessori classroom, the child is free to choose his work (freedom of choice) but at the same time, he can only choose out of those activities that are already presented to him (freedom within bounds). He is free to do any work he wants or wishes to do but he has to follow an order in which the work was presented to him by the directress. In a Montessori environment the teacher’s role is that of a facilitator and guide while the role of the child is an active one.In a traditional classroom, the teacher plays a very dominant role in the classroom while the child is passive. The teacher, in a Montessori classroom, is mostly in the background. She just steps in when she feels that there is a need. She does not teach, in fact she directs and makes learning smooth and enjoyable, as compared to the traditional setup where the teacher mostly talks and the child just listens. Mix age group is one of the most important aspects of a Montessori environment. Same age group is the norm of a traditional educa tion. Mix age group in the Montessori classroom helps the teacher as well as the students.The elder children act as role models, direct the younger ones, and feel the sense of responsibility whereas the younger children look at the older ones with fascination. This sort of collaboration can be a helping hand for the teacher. The environment, in a Montessori classroom, is tailored according to the child. On the other hand, in a traditional classroom, the child has to adapt according to the environment. One of the main purposes of the Montessori education is to make the child independent and this can only be achieved if we cater to the needs of the child.Montessori classroom belongs to the child and that’s why the whole setup is child sized. The child in the Montessori environment is the center of everything. Montessori environment emphasizes that learning should be done through all five senses. Whereas, in a traditional setup, learning takes place mostly through listening, rea ding and watching. In a Montessori classroom hands on activities are used so that the child can use his senses to absorb the information (this way the information that is absorbed is long lasting) as compared to the traditional set up where the child sits passively, and listens to the teacher.

Blades Inc Solution of Ifm

Get an answer from tutors to this homework question now: Chapter 5 Blades, Inc. Case Use of Currency Derivative Instruments Blades, Inc. needs to order supplies 2 months ahead of the delivery date. It is considering an order from a Japanese supplier that requires a payment of 12. 5 million yen payable as of the delivery date. Blades has two choices: Purchase two call options contracts (since each option contract represents 6,250,000 yen). Purchase one futures contract (which represents 12. million yen). The futures price on yen has historically exhibited a slight discount from the existing spot rate. However, the firm would like to use currency options to hedge payables in Japanese yen for transactions 2 months in advance. Blades would prefer hedging its yen payable position because it is uncomfortable leaving the position open given the historical volatility of the yen. Nevertheless, the firm would be willing to remain un-hedged if the yen becomes more stable someday.Ben Holt, Blade s chief financial officer ( CFO), prefers the flexibility that options offer over forward contracts or financial officer ( CFO), prefers the flexibility that options offer over forward contracts or futures contracts because he can let the options expire if the yen depreciates. He would like to use an exercise price that is about 5 percent above the existing spot rate to ensure that Blades will have to pay no more than 5 per-cent above the existing spot rate for a transaction 2 months beyond its order date, as long as the option premium is no more than 1. percent of the price it would have to pay per unit when exercising the option. In general, options on the yen have required a premium of about 1. 5 percent of the total transaction amount that would be paid if the option is exercised. For example, recently the yen spot rate was $0. 0072, and the firm purchased a call option with an exercise price of $0. 00756, which is 5 percent above the existing spot rate. The premium for this opt ion was $0. 0001134, which is 1. 5 percent of the price to be paid per yen if the option is exercised.A recent event caused more uncertainty about the yen s future value, although it did not affect the spot rate or the forward or futures rate of the yen. Specifically, the yen s spot rate was still $0. 0072, but the option premium for a call option with an exercise price of $0. 00756 was now $0. 0001512. An alter-native call option is available with an expiration date of 2 months from now; it has a premium of $0. 0001134 (which is the size of the premium that would have existed for the option esired before the event), but it is for a call option with an exercise price of $0. 00792. The table below summarizes the option and futures information available to Blades: the option premium for a call option with an exercise price of $0. 00756 was now $0. 0001512. An alter-native call option is available with an expiration date of 2 months from now; it has a premium of $0. 0001134 (which is t he size of the premium that would have existed for the option desired before the event), but it is for a call option with an exercise price of $0. 00792.The table below summarizes the option and futures information available to Blades: Before Event After Event Spot rate $. 0072 $. 0072 $. 0072 Option Information Exercise price ($) $. 00756 $. 00756 $. 00792 Exercise price (% above spot) 5% 5% 10% Option premium per yen ($) $. 0001134 $. 0001512 $. 0001134 Option premium (% of exercise price) 1. 5% 2. 0% 1. 5% Total premium ($) $1,417. 50 $1,890. 00 $1,417. 50 Amount paid for yen if option is exercised (not including premium) $94,500 $94,500 $99,000 Futures Contract Information Futures price $. 06912 $. 006912 As an analyst for Blades, you have been asked to offer insight on how to hedge. 1. What are the advantages and disadvantages for Blades to use currency option contracts and currency futures contracts to hedge its 12. 5 million yen payables respectively? 2. If Blades uses call o ptions to hedge its yen payables, should it use the call option with the exercise price of $0. 00756 or the call option with the exercise price of $0. 00792? What are differences between these two alternatives? 3.Given the above information, how may you take advantages of this situation? 4. Assume the standard deviation for yen is about $0. 0005. If you believe that the future spot rate will likely be two standard deviations above and below the expected spot rate (0. 006912) by the delivery date, what are your maximum gain and loss for option contracts and future contract respectively? Please draw a contingency diagram for each type of contract and also mark the maximum gain, loss, and a break-even price point for each type of contract in your answer. Please show your calculation