The Madding Crowd Essay Example for Free

The Madding Crowd EssayWhen bed is act to tie troy weights attention she throws a snowball at his window but her throw misses the window and insolent describes this as the throw was the idea of a man conjoined with the execution of a cleaning woman with such imbecility. This shows Hardys views on wowork force and how they atomic number 18 looked down on by the male figures. When troy weight and idler are talking, troy weight seems to not willing to talk to fanny and is trying to get away, this may be because he is penitent to be with her and he thinks the other sol weakenrs and they may think that she is just a prostitute. Troy tries to put stinkpot of marrying him when they are talking because when she asks when they will be getting married he says Oh, I see. Well you live with to get proper clothes. Throughout this chapter you push aside tell that in the nineteenth snow men are classed before women. another(prenominal) part of Far for the Madding Crowd that I find of kindle is in Chapter 16, this is where nookie turns up at the wrong church to marry Troy. Troy feels very(prenominal) humiliated by this in front of many people including the priest, congregation and fri cobblers lasts of theirs.Troy directs his angry towards Fanny, this shows that women bring forth no control all oer the men because in nineteenth century men were the more than superior people in a relationship. If lamentable Fanny did not confuse the two churches, All Souls and All Saints, thus(prenominal) she would gain snuff it Troys wife. If she did become Troys wife this would have firstly, stopped her from being shunned from society for being significant outside of espousal and secondly would have stopped Troy marrying Bathsheba. I think that Troy over reacted to Fannys mistake and he should of forgiven her if he did forgive her could have married her the next day which is what she asked for.Also if he had forgiven Fanny thus he would not have had to live to regret how he treated poor Fanny. In Chapter 39, where Bathsheba and Troy are returning interior(a) from Casterbridge, they pass a small l binglely figure on toll road Road. This person was Fanny Robin. Fanny had not been mention in the book for many chapters and no one had seen her for a menstruation of time. When they saw poor Fanny they stopped and familiarized with each other. This caused problems between Bathsheba and Troy. Bathsheba and so rides alone in the carriage while Troy walks. This could symbolize their futures.Troy has no consideration for womens feelings you can tell this by when he is wasting away Bathshebas and his capital on gambling. After this he shows that he has viewd that he has faulted and he offers to help Fanny when she tells him that she has no money. Troy then gives somewhat money to Fanny and then soon after promises her that he will help her in the future. This is normal in the nineteenth century for women to be relying on the man for their m oney and upbringing. Fannys journey to Casterbridge in Chapter 40 brings the ratifier to feel sorry for her and have sympathy for her.Hardy uses pathetic fallacy to show her suffering and the poor conditions she is in. Now there was not a rustle, not a breeze, not the faintest clash of twigs to keep her company. This shows that she is wearied and lonely. When Fanny is alone during the late stages of her pregnancy, outside of marriage, she does not receive any help from humans, but receives it from a dog the same dog that was chased away by the humans. This dog could represent Fanny because she may have felt like she had been chased away from society for being heavy(predicate) outside of marriage.Fanny does not want the help from anyone else but Troy. She took Troys word, which was that he would meet her in Casterbridge and he would help her. Another reason Fanny did not want the help from any other person than Troy was because she did not want anyone finding out slightly her bei ng pregnant because she is not married to Troy because of this Fanny decides to keep her identity hidden. Even though she has kept her identity hidden she has subdued been taken in by the ivy covered almshouse they ask no questions and were willing to keep her secrets. The next chapter which takes my interest is Chapter 41.This chapter is most when Bathsheba is with Troy at Loggerheads. Troy asks Bathsheba for money to gamble with, she asks him not too but he still does. This shows that Troy will do as he pleases this would have been normal for nineteenth century men to rule over their wives. Fanny threatens Troy and Bathshebas marriage by Bathsheba discovering the lock of Fannys hair that Troy owns. Towards the end of this chapter, Joseph Poorgrass, a carter who works on Bathshebas farm speaks to Bathsheba. I think that he knew about Fannys pregnancy and how she died. Bathsheba then started asking him questions on how she did die.In the nineteenth century it was very common for a mother to die during childbirth because they did not have the technology and hygiene we have today. Bathsheba knew that many women died giving birth and so she was anxious to know is this is how poor Fanny died. Joseph Poorgrass is unaware that people do not know about Fannys pregnancy and so on the coffin Poorgrass writes Child and F. Robin but soon after oak runs out because he cares about Bathsheba and does not want her finding out that Fanny had left because she was pregnant and also Oak does not want her to feel upset about this.In the nineteenth century if a woman decided she did not want to marry a man then she was be socially disapproved and some may even pity her. If the woman decided not to marry then she would not be able to have children because it was wrong to do so. The husband had the access to the womans body when he wanted it, she could not say no. this was agreed in the wedding ceremony in the vows and by law. If the woman did decide to stay single and not marry then it would be hard to get a job because normally only men would work while the women would stay at home and the man would be the one that pays for anything that is a necessity.Many people of the nineteenth century think that it is a sin to God to disobey the laws, and in this case the law was sex outside of marriage. In Chapter 43 you saw many different views on Fanny all because she was single and pregnant. Chapter 43 also reveals that Troy did have true feelings for Fanny once he finds out that she has died when he sees her dead body he realizes that he did love her. Bathsheba is with him when he reveals his love for Fanny and she is very hurt by this. Troy tells Bathsheba that she doer nothing to him because of his love for Fanny.Although Troy is very hurt because of his loss of Fanny he does not realize that he is upsetting Bathsheba and he accuses her of dumping him. He wanted to believe because if it wasnt for Bathshebas flirting Troy would have married poor Fanny and she would not have been an outcast of society because she would have then been pregnant in a marriage. Another main character in Far from the Madding Crowd would be Bathsheba Everdene. Bathsheba takes my interest in womens experiences in the nineteenth century this is because she is so different to all other women that lived in that period of time.Bathsheba owns and runs a farm this was usually the mans job because women were not meant to be as independent as some may say Bathsheba was. You can tell that Bathsheba comes across as a very independent woman from an early stage in the book. In Chapter 3, Gabriel Oak was watching how Bathsheba rode her horse and Hardy wrote hardly evaluate of a woman she rode in the manner demanded by the saddle this means that she was not ridding the horse in a lady-like fashion, which was side saddling, but she rode the horse with one leg either side of the horse.Oak was very impressed by the way she rode the horse. While riding the horse it says that she drops backwards flat upon the ponys back, her head over its tail, her feet against its shoulders and her eyes to the sky Towards the end of the chapter Bathsheba yet again amazes Gabriel Oak by rescuing him from his smoke filled hut. He wakes up on her lap usually it would be the other way round and the man would have saved the woman. The young girl with remarkably pleasant lips and white teeth was beside him.More than this astonishingly more his head was upon her lap, his face and neck were disagreeably wet, and her fingers were unbuttoning his collar. This sort of quote was unusual for the nineteenth century because in novels they would never discuss anything sexual as they thought it was a very wrong. After Bathsheba saves Oak she says that it was harebrained of him to leave his hut while there was a fire in it. No woman would usually say this to a man in the nineteenth century because the man was always in institutionalise and so he would not have liked to be told what was right and what was wrong.

Ganga Project Essay Example for Free

Ganga Project EssayBorn in the lap of the Himlayas, I save been manpowerses towards the sea for ages, through hills and valleys and planes by earning love and good wishes of all whom I meet on my dour way. I am a river, a dancing maid, who knows not how to tarry for a while. When I was attached this eternal period of time I remember not, and when it will end is a mystery to me. This much I know that I was given my birth to serve the earth with her animate or inanimate creations. My biography is a dedicated one, meant to purify the filth of the earth.I wash and carry away the polluted articles, such as the olfactory sensationy corpses of men and beasts, the wastages of oils and chemicals of the mills, and the excretory refuse of the towns and villages-all sorts of tinkers damy accumulations from my both the banks. Still with a festive heart, I run and jump and sing my murmuring song, as I pass through the spurt paddy fields, dense forests or thickly populated inhabita tions. The sky everywherehead protects me with its endless roof the temperateness gives me his brightest rays, while the moon plays with me the game of tides ebb and flow the passing clouds shower their secret treasures on my cabalistic heart to make me happy.I give shelter to the fishes and the aquatic animals I give company to the detached boatmen I enjoy the music of the birds flying in the blue sky above, or settling on the flowing body of water-hyacinths on my broad bed . I wel semen the soft rays of the setting sun that creates a beautiful gl be on my little ripples, when the wind blows slowly. With sun rays I look different at day, and with moon rays mystic at night. I live and will live to continue my eternal journey with my ever youthful heart. River Ganges is a massive river in India, where Im from.So as a break squander of the Environment Contest, I write this piece Life as a river aint easy, especially when you start from an glacier which refuses to check into m elting. Ganges here, River Ganges . . . I figure you might have heard of me sometime or the other. And yes, I am openly envied by all my other river-sisters. Theyre pretty jealous actually, recalling of me as perennial, and never ending and all that rubbish. Well lets get something straight like a strait, life as a river aint easy. Im old, let me tell you that. So old that I forgot when I began, and I dont forget.I remember when the President took a nice cruise over me in 2009. I can tell you that it was 29th August. Well affluent of that, now where were we? Yeah, Im old. I began when several glaciers started melting. I had fresh water, and a faint smell of lilies were all there was to me. All a massive my banks, civilization began, trees grew, houses were built, families were made, and myths about me were told to one and all. I was worshipped by almost everyone. And thats when it got horrible. I began to get bathed in they thought that by bathing in me, theyd get pure souls and p eaceful courses to Heaven.All the good it did them, they couldve just taken a bath with prevalent water. They sure were satisfied with themselves, but I, I was left to accept murky, sweaty, disgusting human bodies dousing themselves in me, and occasionally, defecating in me. But still, no one cared, and the other rivers, they only got more envious. They thought I was friendly that I got all the attention and said theyd trade positions with me anyday. Yeah, like I wouldnt kill for that. Eventually, I had several marine animals and plants wishing to reside in my waters. And I didnt look it much.I would love to have some sort of company in my waters. Then came another phase humans began to wash clothes and their cattle in me. I mean yeah, I could handle them, they were only ever that dirty, but really, clothes and animals? I was just awestruck. When mountain washed their clothes, so much dirt was excreted. And the animals, they didnt give a damn about the world Theyd poop all ov er the place. Rubbish absolutely And dont tell me I didnt warn anyone, of course I assay to If the fools are blind enough to mistake a hurricane as a sign of petulance as a natural disaster, I say to Tartarus with themAnd when a tourist would come by, theyd bathe in my waters too What audacity. I bet they have plenty of fresh, cleanrivers in their country where they could bathe, why me? So Id ask some of my water-bacteria to go and give them a prick to make them learn. And theyd go home green. And that glacier It absolutely refuses to stop melting. Well nothings happening to it, but Im getting flooded so quick that people business organization living on my banks nowadays. Well I dont mind that but . . . So I say, to everyone reading this, if you dare to come purify your body in me, Ill make sure that an eel wraps almost your legHa So thats that then, this is River Ganges signing off, and be sure to spread the means I am a river. I like to give you an account of my life. You may laugh to think what is the value of the autobiography of a river. You may laugh if you like. custody write their autobiographies. They have importance in their own way. I have importance in my own way. Birth and early careerI was born long ago in an obscure place in a mountain. Several very small streams of water joined together to form one bigger stream. That is how I was born. I am that bigger stream. I am restless from my birth. I cannot stay at one place.So I flow down the mountain. I leap from one rock to another. I am full of life and vigor. As I flow down, I gather strength. My menstruation is very strong here. I carry down with me scattered rocks. At last I come down to the plains. My career in the upper plainsHere I begin to widen in my course. People begin to make use of my water. Here it is as pure as anything. In my upper course, people have built up towns of pilgrimage. They have built temples on my banks. Hundreds of people bathe in my sacred water. They worship t he deities in those temples. They regard me as very sacred. There are also several health resorts in my upper course.People from many parts of the country come there for a change. They walk on my banks. They enjoy the natural beauty. They recover their lost health and feed home with a happy heart. My career in the lower plainsI have said before that I am very restless. I am constantly on the move downwards. Leaving the upper plains nates I flow down through the lower plains. My water increases the fertility of the fields on all side of my banks. Abundant crops grow there. The country become prosperous. Towns on my banksPeople have built large towns on my banks. Some of these towns are centres of culture.Some have commercial importance. People carry on trade and commerce. They black market boats and steamers along my surface. These carry many important goods for trade. People travel from one place to another in boats and steamers. Hundreds of people bathe in water. They use my wa ter for drinking and other purposes. Efforts to control meDuring the showery assuage I carry large quantities of rain-water from the mountain. My surface rises. Sometimes I overflow the banks and cause flood. People languish much. But am I to blame for this ? What can I do if huge quantities of rainwater flow down me from the mountain?Your Government has now tried to control my furious nature in the rainy season. In my upper course sometimes I fall down several hundred feet from a great height. Here your Government has built barriers across me to hold back my water. It has built dams to store up the surplus water to irrigate the land to benefactor agriculture. Electricity is also generated here with the power of my water. This electrical energy is cheaper. It helps industry in towns and even in remote villages. Thus you may see how I help you.My career in the lowest courseIn this way I go on. I have no rest. Men may come and men may go, but I go on for ever. Your Government has tried to control my furious nature. But it is a very difficult task to control me always. Sometimes I play the part of a destroyer. I wash away my banks. I destroy towns and villages. Again I play the part of a creator. I carry down sediments. These are deposited in some places where the current is not strong. New land is formed there. This land is very fertile. This is done near about the place where I join the sea. Ports at my mouthI flow on to join the sea. This is my goal. This portion of my course is called my mouth.People have built ports here. Factories have been built on my banks. This makes the country prosperous. But the factories do one great harm. In my upper course my water is very pure. But here the municipalities of the towns and the factories throw away all sorts of impurities into my water. This pollutes my water. I am not to blame for this. ConclusionThis is my life history. There is one great difference between men and me. I am constantly on the move to join the sea. Men are born and they die. I have no death. I will flow eternally. I will do great dish out to men. They should, therefore, remain grateful to me.

Say No to Columbus Day Essay Example for Free

Say No to capital of Ohio twenty-four hours EssayIt is my belief that although umpteen bulk celebrate the holiday of capital of Ohio Day, that it should be keep because Chri city blockher capital of Ohio was not who he had seemed to be. I have learned that not only did he not know where he was, but he wasnt even the offshoot to take in the New World. He also committed a mass genocide against the Arawaks. capital of Ohio Day is a U.S. holiday that commemorates the come of Christopher Columbus in the New World on October 12, 1492. Columbus Day was unofficially celebrated in a number of cities and offers as early as the 18th century but did not induce a federal holiday until the 1937. For many, the holiday is a direction of both honoring Columbus achievements and celebrating Italian-American heritage. throughout its history, Columbus Day and the man who inspired it have generated controversy, and many alternatives to the holiday have appeared in new-fangled ageWhen Colu mbus low arrived at the Bahamas, he was greeted by the Arawak Indians who showered him and his crew with gifts and food. After being or so them for some(prenominal) time, he decided to take the search for valuable items to a new level. He took some of the commonwealth by force and demanded to know where the materials like gold and such were located and then he forced them to show him and start to find them, sort of like slaves. He also learned that the Arawak people were so generous that they would give him anything he asked them for he then proceeded to ask them for nearly all of their place which had any monetary value. The fact of him doing this is easily enough to prove that he was skilful out for capital and did not care round any of the Arawak Indians or his crew for that matter. He is state to have been esurient enough to take doctrine for finding land even though a crew member, Rodrigo, had ensnare it first and it is also said that he is to have taken the $10,000 yearly pension for life (Source B).The piece treachery Columbus was a part of was the taking of the Arawak Indians as slaves and servants, here is a quote from his diary They would pretend fine servantsWith fifty men we could subjugate them and make them do whatever we want (Source B). This just shows that he is a man who doesnt care about other peoples feelings and is abruptly fine with killing and enslavement, two things America is against. In total, the records show that originally, Columbus rounded up 1,500 Indians, he chose 500 as the best, killed the other 1,000, and 200 died on the ship due to poor living conditions and starvation. The ccc who were odd were auctioned off as slaves in Spain. Nearly all of the rest of the Arawak people were killed by remote disease.A third and final reason why we should not celebrate Columbus Day is because Christopher Columbus did not find northwesterly America on purpose and he was also not the first to find the continent. Leif Ericsso n of the Vikings found North America and had already established a settlement in Nova Scotia by the time Christopher Columbus found his way here which just proves that his skills as a navigator and a sailor were not even very great, if he kept sailing to Asia and had not found North America, he would have done a circle around the world, missed Asia and ran into Africa.Many Americans view Columbus as a heroic figure whom is celebrated every year. Children look up to him, as an nasty person for being able to discover America and citizens are able to spend a hearty day off from work/school to reflect on his greatness. However, this greatness should in no way be glorified, because it is absurd to call Columbus a hero. Columbus had taken credit for things that he didnt accomplish, brutally abused Native Americans and caused slave trade, which led to mistreatment of Native Americans for years to come. I strongly consider that Columbus day should not be celebrated because of the torture, slavery, and lying that was caused by him.Columbus had taken credit for things that he didnt accomplish. He wasnt the first to discover America since there were already people living thereand others had known about this land. Also, there was a myth being taught at schools that had said Columbus was the one to prove the earth was round. Many educated Europeans had already believed in the world not being flat during the time of Columbus. However, those who didnt agree with this statement mocked the ones who did. Lastly, Columbus was not the first non-American to discover the new world. There is, indeed, considerable evidence that people from all around the world, including Europe, had visited the Americas for trade, fishing, refuge, and even settlement. (Source Why We Should get rid of Columbus Day by G Rebecca Dobbs) Therefore, Columbus had not truly succeeded in the things we know about him and did more negative things than positive.Columbus Day, a holiday dedicated to the famous explorer for his achievement of arriving in the New World. We construct plays, arrange parades, and have erected monuments of Columbus to praise him for his discovery for he had triggered the wave of European interest in the Americas. When it comes to the roots of Columbuss arrival in Hispaniola, most people have in mind that he arrived on an island with primitive natives who gladly gave up their land to himwithout so much as a complaint. Only recently have the true accounts of his expedition come to light. Nowadays, the innocent and naive tale of Columbuss discovery has turned into a story about a horrifying and unjust conquest of a land, and the domination of its inhabitants. When Christopher Columbus arrived in Hispaniola in 1492, he had thought that he arrived in India, and he expected for the land to be inhabited by the Indians. Instead he landed in familiarise day Hispaniola, which was family unit to the friendly, and defenseless, Arawak people (also known as the Taino peo ple). They had never seen Europeans before with their giant ships, extravagant clothing, and alien language so they were excited and interested in meeting Columbus and his crew.The Arawak brought the Europeans gifts, food, and water. They wanted to open their home to the newcomers, and hoped to be able to become acquaintances with them and that they would trade with each other. Instead of returning the natives generosity and kindness, Columbus treated them cruelly, by making them slaves and forcing them to work to exhaustion and death, slaughtering thousands of men, women, and children till there was only five hundred Arawaks left by 1550, and not giving themenough food, so they died from famish.Christopher Columbus has been viewed as a hero for several(prenominal) centuries. Children in elementary schools all over the nation are taught that he discovered America. However, there were many other people who were indigenous to the land already and the Vikings arrived in America almos t 500 years before Columbus. Christopher Columbus, as it turned out, was responsible for widespread genocide he permitted his men to rape, murder, mutilate and enslave indigenous people. The evil deeds of Columbus far outweigh the few accomplishments he achieved.It doesnt make sense for the United States to recognize this supposed Christian with a national holiday, so America should stop celebrating Columbus Day. The initial recorded Columbus Day celebration in the United States was on October 12, 1792. Nevertheless, the first official Columbus Day happened in 1892, when President Harrison issued a proclamation for Americans to commemorate the day. The Knights of Columbus lobbied state legislatures to legalize the holiday. Colorado did so on April 1, 1907. New York followed suit in 1909. In 1971, Columbus Day was designated as a federal holiday on the second Monday of October (Library of Congress).

Nigerian Out Of Wedlock Births Health And Social Care Essay

Nigerian Out Of Wedlock Births wellness And Social C be Es tellThe concept of childbearing, grandness and marri succession ho utilize unbrokenly been linked together in Nigeria. In the 1990s, off of marri maturate ceremony giving brook was rapidly increasing despite Nigerians ethnical influence on its population. Nigerians marry to bring children, and marri come along has nitty-gritty only when a child is natural(p) or in fact survives (Uche C. Isiugo-Abanihe, 1994). According to Ol utiliseverya(1982), marri advance in Nigeria is so closely linked with childbearing that a change in the pattern of marri period needs influence birth rate and the rate of population growth.Data presented in this report atomic number 18 derived from the demographic and Health Surveys conducted in Nigeria in 1990. This was d iodine by Federal smirch of Statistics, Nigeria, and IRD/Macro International, United States. This look interviewed 8,781 women vul usher outized 15-49. All statistical se lective information and sample in this project was obtained from this article.In this dissertation, we impart focalize on the noble level of unwanted pregnancy and out of wedlock birth occurring in Nigeria as a result of low levels of contraceptive use among women in m each parts of the country. This project pull up stakes reveals wide variation in levels of contraceptive use among get hitched with and sexually agile un matrimonial women. both(prenominal) groups hurt a significant unmet need for family training, but the argues for their need differ. we will use old and anterior data and play alongs collected and conducted during the 1990s by the Nigerian federal office of statistics to explain and solve theoretically and statistically the purpose of this project which is to explain the out of wedlock birth per woman amidst mid-fifties and 1980s in Nigeria. All statistical element of this project will be done development sampling and metre error. Selection from the e ntire country to determine the mellowness, determinants of fertility and fertility regulations that led to an extend in out of wedlock birth during the 1970s to 1990s. Relatively, little empirical work has been conducted for out of wedlock birth in Nigeria. The statistical used in this project has been conducted by the NDHS(Nigerian demographic Health Survey) in general drawn from the bailiwick Master Sample for the 1987/1992 guinea pig Integrated Survey of Households (NISH) and the 1973 Nigerian census result. there is wide regional variation in the timing of marriage among Nigerian women. More than nine in 10 women aged 20-24 in the northernmost east and northeast due west had unite by age 20, comp ared with half(a) to collar fourths of women in the three southern regions (The Alan Guttmacher Institute, 2005 series, No4).Nigeria is one of the largest countries in Africa and the most populated down in the mouth Country in the world with a population of oer 100 million pot, nearly twice the size of any other African country. The sexual union East and North West regions are preponderantly Muslim, the reciprocal ohm East and sec regions are mostly Christians, each with its own values and traditions regarding marriage, sexual behaviour, pedagogics and childbearing. thither are major regional and educational differences in fertility. Women in the north carry, on fair, one child much than women in the south and women with no education have two children more than women who sin little secondary or high schooling. According to the NDHS survey, the fertility rate of a Nigerian woman between the ages of 15-49 from 1978-1990 moved from 5.9 to 6.0 significantly with an average of 6 children.Source Nigeria demographic and Health Survey, 1990.Source Nigeria Demographic and Health Survey, 1990.The project reveals a big difference in levels of contraceptive use among get hitched with and sexually diligent widowed women. Both groups have a signific ant unmet need for family planning, but the reasons for their need differ. The study directs direction toward far-reaching health policy and program responses that affect birth rate in Nigeria. The numerous ethnic groups ready in Nigeria contribute considerable cultural diversity. In 1960s, Many article described the growth in Nigerias out of wedlock birth rate as a brief ex acknowledgementment amongst the Nigerian people that they had achieved independence finally, some presumed it to be illiteracy but a close study proved differently (study show that out of wedlock birth was more frequent among the most educated women (meekers, 1994b Calves2000 Emina 2005), excitement of maternity amongst teenage girls played a minor role, and also the brief civil war that began in 1967 and terminate in 1970 played a bigger role in the whole analysis. The Nigerian fertility survey during 1981/82 put the average number of child birth per woman at 6.4 %( mostly out of wedlock). Although the dat a here suggest a slight decline from in the 1970s rate, the level is stock-still relatively high.(www.onlinenigeria.com). During the civil war, many women were reluctant in getting married to prevent bearing the unhinge of being widows and war casualties. This centreed their judgement and led to more pregnancies among women that are unwedded. According to some data analysed during that period by Donald Jonathan, Approximately 45% of children born among teenage women in Nigeria at that time were conceived foreign of marriage double the level recorded during the same period among women aged 18 and older (Donald 1979). This was a huge jump in the growth of the countries fast growing general population. The ball Bank estimated Nigerias yearbook growth rate was rising during the 1950s. Although other sources differed on the exact figure, virtually all sources agreed that the annual rate of population growth in the country had increased from the 1950s through most of the 1980s. Th e administration estimated a 2% rate of population growth for most of the country between 1953 and 1962. For the period between 1965 and 1973, the terra firma Bank estimated Nigerias growth rate at 2.5%, increasing to 2.7 percent between 1973 and 1983. Before 1970, the dirt of unwed motherhood was so great that few women were willing to bear children outside of marriage.Total fertility rate for the three long time preceding the survey end immoral number of children incessantly born to women age 40-49, by selected background characteristics, Nigeria 1990BackgroundcharacterisesNDHS NFSMean number Mean numberof children of childrenTotal ever born Total ever bornFertility to women fertility to womenRate age 15-49 rate age 15-49ResidenceUrban 5.03 6.01 5.79 4.81Rural 6.33 6.61 5.98 5.56RegionNortheast 6.53 5.75 5.95 4.34Northwest 6.64 6.21 6.38 4.49 southeasterlyeast 5.57 6.99 5.72 6,53Southwest 5.46 6.84 6.25 5.30EducationNo education 6.50 6.41 6.14 5.45Some primary 7.17 7,3 6.81 5,99Completed primary 5.57 6.54 7.59 5.71Some secondary 5.07 6.44 3.90 4.31Completed 4.18 5.82 NA NATotal 6.01 6.49 5.94 5.41Source Nigeria Demographic and Health Survey, 1990.Premarital sexual activity is most common among more educated women, who tend to postpone marriage the longest. In the southern regions, where educational levels are highest and the petty(a)est proportions of young women are married, 41-69% of women aged 20-24 had had premarital intercourse by age 20. This compares with only 6-14% in the North West and North East, where educational levels are lowest and marriage before 20 is most common. The in a higher place diagram compares three-year centre fertility rates as estimated by the NDHS and NFS. The two surveys, nearly a decade apart, yield intimately the same total fertility rates (5.9 for the NFS and 6.0 for the NDHS. Both surveys do indicate that the fertility of uneducated women is lambert percent higher than the fertility of the most educated women.Rea sons for increase in out of wedlock birthThree quarter of Nigerian women in the 1990s were married. Age at first marriage differed by region. In the north, women married early, at an average of 15 years of age. In the south, however, women are marrying later in life. Among younger women, the average age at first marriage is over 19 in the atomic number 34 and over 20 in the southwest. Women who marry later in life are more liable(predicate) to have premarital sex which is a clear example of out of wedlock birth. Although the society does not approve of this behaviour, in regions where women stay in school longer and are, therefore, less in all likelihood to marry at a young age, premarital sexual behaviour is common. In the Southwest, where a great proportion of women aged 19-49 have completed secondary/ higher education and about one-fourth had not married by age 20, 69% had had premarital sex by this age. In contrast, in the less developed North West region, where only one in f ive women aged 19-49 have completed secondary/higher education, only a hand full said they had had premarital sex by age 20. These findings lucubrate that in the northern regions, where most women in their early 20s have received no more than primary schooling, most sexual activity occurs within the context of marriage.In 1978-1982, Nigerias total fertility rate was 6.4 children per woman. By 1990, it had dropped to 6.0. The distribution of women by number of children ever born within the 1960s to 1980s is presented in the bow below for all women and married women. This survey was conducted by the NDHS and documented statistically. The mean number of children ever born for all women increases rapidly with age,so that by the end of her childbearing years a woman has give birth to almost seven children. The distribution of women by number of births indicates that almost one quarter of teens have already borne achild, and nearly one-third of women age 45 and over have borne nine or more children.Nationally and in all regions of the country, women aged 15-49 are having more children than he want.Source Nigeria Demographic and Health Survey, 1990.Rural women have about one child more than their urban counterparts (6.1 vs. 4.9), and women in the less developed northern regions also have more children than women in the south. Yet women in the South South and South East regions have the largest gaps between their wanted and actual fertility rates, while women in the North West are nearly matching their fertility goals. Overall, women living in both rural and urban areas have more children than they want.Contraception Knowledge and Use in the survey conducted by the NDHS, it indicates that less than half (46 percent) of all Nigerian women age 15-49 know of at least one regularity of family planning. This means that over half of the women reported that they did not know any method of family planning. Knowledge of methods was slightly lower among married women and hi gher among never-married. Although the level of contraceptive knowledge in Nigeria is low, there has been improvement over time. In the 1981/82 Nigerian Fertility Survey (NFS), only 34 percent of all women reported that they had heard of any method Thus, in the 10 years between the NFS and the NDHS, the level of contraceptive knowledge increased by 35 percent. there were also large increases in the proportion of women who knew and used specific methods.Contraceptive use among married and sexually active unmarried women aged 15-49Married women sexually activeUnmarried women% victimisation % using a % using % using aAn powerful traditional an effective traditional modern method modern methodMethod methodTotal 7 6 33 14RegionNorth Central 9 4 32 5North East 2 2 10 3North West 2 3 23 3South East 12 10 20 27South South 12 13 35 16South West 21 11 53 13Education7 years 16 11 38 17Source Nigeria Demographic and Health Survey, 2003.Contraceptive UseA small proportion of married women in Nigeria use a contraceptive method as seen on the above diagram. Contraceptive use in Nigeria is rare probably because of the preference for large families. In 2003, only 7% of married women aged 15-49 were using an effective modern method of contraception (implants, IUDs, the pill, the male condom, and female or male sterilization). Another 6% were relying on withdrawal, periodic abstinence, lactational amenorrhea or traditional folk methods. There are wide regional differences in overall levels of Contraceptive use Only 2% of married women in the North East and North West regions are using effective modern methods, and 2-3% is using traditional methods. In the South West, in sharp contrast, 21% of married women are using effective modern methods, and an additional 11% are using traditional methods. In the remaining three regions, 9-12% of married women are using an effective modern method. It is noteworthy that overall contraceptive use is more than three times as high among m arried women with seven or more years of education as among those with less education (27% vs. 8%).(The Alan Guttmacher Institute, 2005 series, No4).Other case of ctraceptionContraceptive use is much higher among sexually active unmarried women.In all regions of the country, probably because of widespread societal disapproval of out-of-wedlock pregnancies and births, sexually active unmarried women are more likely than married women to use a contraceptive method (47% vs. 13%-Table 2). In the South West region, 53% of sexually active unmarried women are using an effective modern method and 13% a traditional method, compared with 10% and 3%, respectively, in the North East region. And unmarried women with seven or more years of education are more than twice as likely to be practicing family planning as their less educated counterparts (55% vs. 22%). In addition, 46% of unmarried women who use contraceptives choose condoms, compared with only 15% of married users (not shown).Low alive (predicate)ness, disapproval and uncertain supply intimidate contraceptive use low.Various factors help explain the low level of contraceptive use among married Nigerian women. Foremost among these is that women generally want large families. Yet low awareness of family planning, conservative cultural attitudes and uncertain contraceptive supply are also important influences. More than 20% of women aged 15-49 have never heard of any method to prevent pregnancy, traditional or modern. The women who are most aware of contraception live in urban areas, have at least seven years of education, or listen to the radio or watch television regularly (about 90% of each group). Even if women have heard of family planning, many do not know where to obtain contraceptives Of the 78% of women who are aware of any method, only half know where they can get it. In the North East and North West regions, only 28-36% of married women and 24 28% of sexually active unmarried women who are aware of family planning know where to go for contraceptive services. A much higher proportion of aware women in the South West region know a possible source of methods-77% of married women and 82% of sexually active unmarried women.Low contraceptive use is also partly attributable to the fact that four in 10 married women disapprove of family planning. A data survey conducted by the NDHS shows the reasons for not using contraception precondition by women who do not delimit to use a method. Of the 68 percent of married nonusers who secern they do not intend to use family planning in the future, almost half say they do not intend to use because they want children (47 percent). Other reasons given are religion (12 percent), neglect of knowledge (12 percent), and fatalism (6 percent), which encompasses responses that imply that there is nothing the woman can do about the number of children shewill have. Women under age 30 are more likely to say that they do not intend to use because they want chi ldren, while those age 30 and over are more likely to cite reasons such as being menopausal or lack of knowledge.SAMPLE METHODNDHS sample method used in this project is as a result of a two-stage stratified design, and, consequently, it was necessary to use more complex formulas. The computer package CLUSTERS, developed by the International Statistical Institute for the World Fertility Survey, was used to compute the sampling errors with the proper statistical methodology. The CLUSTERS treats any percentage or average as a ratio estimate, r = y/x, where y represents the total sample value for protean y, and x represents the total number of cases in the group or subgroup under consideration. The variance of r is computed using the formula given below, with the standard error being the square root of the varianceSampling errors for the NDHS are calculated for selected changeables considered to be of primaryinterest. The results are presented in this appendix for the country as a who le, for urban and rural areas, and for the four health zones Northeast, Northwest, Southeast, and Southwest. For each variable, the type of statistic (mean or proportion) and the base population are given in Table B. 1. Tables B.2 to B.8 present the value of the statistic (R), its standard error (SE), the number of unweighted (N) and weighted (WN) cases, the design effect (DEFT), the relative standard error (SE/R), and the 95 percent confidence limits (RSE), for each variable. In general, the relative standard errors of most estimates for the country as a whole are small, except for estimates of very small proportions. There are some differentials in the relative standard error for the estimates of sub-populations such as geographical areas. For example, for the variable EVBORN (children ever born to women aged 15-49), the relative standard error as a percent of the estimated mean for the whole country, for urban areas and for the Southeast zone is 1.5 percent, 2.3 percent, and 2.7 percent, respectively. The confidence interval (e.g., as calculated for EVBORN) can be interpreted as weds the overall average from the national sample is 3.311 and its standard error is .051. Therefore, to obtain the 95 percent confidence limits, one adds and subtracts twice the standard error to the sample estimate, i.e., 3.311+.102. There is a high probability (95 percent) that the true average number of children ever born to all women aged 15 to 49 is between 3.209 and 3.413. 148Conclusion According to the NDHS, fertility remained high in Nigeria during the1980s. The total fertility rate whitethorn actually be higher than 6.0, due to underestimation of births. This is why out of wedlock birth has constant increased during these periods. In a 1981/82 survey, the total fertility rate was estimated to be 5.9 children per woman. One reason for the high level of fertility is that use of contraception is limited. Only 6 percent of married women soon use a contraceptive method (3.5 p ercent use a modem method, and 2.5 percent use a traditional method). Levels of fertility and contraceptive use are not likely to change until there is a drop in desired family size and until the idea of reproductive choice is more widely accepted. At present, the average ideal family size is essentially the same as the total fertility rate sextuplet children per woman. Thus, the vast majority of births are wanted. The desire for childbearing is strong in Nigeria. Half of women with five children say that they want to have another child. Another factor leading to high fertility is the early age at marriage and childbearing in Nigeria. Half of all women are married by age 17 and half have become mothers by age 20. More than a quarter of teenagers (women age 15-19 years) either are pregnant or already have children. National statistics mask dramatic variations in fertility and family planning between urban and rural areas, among different regions of the country, and by womens educati onal attainment. Women who are from urban areas or live in the South and those who are better educated want and have few children than other women and are more likely to know of and use modem contraception. For example, women in the South are likely to marry and begin childbearing several years later than women in the North. In the North, women continue to follow the traditional pattern and marry early, at a median age of 15, while in the South, women are marrying at a median age of 19 or 20.Although fertility rates are declining as modernization is increasing, Many women are still experiencing unwanted and unplanned pregnancies, with consequences ranging from interruption of schooling to health risks and economical hardship, all of which hinder efforts to improve their socioeconomic status. By educating and empowering both married and sexually active unmarried women to make informed and responsible decisions about contraceptive use and their desired fertility, the Nigerian govern ment can improve both the health and the economic productivity of its citizens.BIBLOGRAPHY REFERENCEFederal Ministry of Health Nigeria. 1988. NationalPolicyonPopulationforDevelopment,Federal Office of Statistics Nigeria. 1963. Population Census of Nigeria, 1963 Combined National Figures. Lagos, NigeriaFrank Falkner and J.M. Tanner, Vol. 3, 241-262, New York Plenum Press.NIGERIAN DEMOGRAPHIC AND HEALTH perspective 1990 -federal office of statistics. Lagos NigeriaUnity,Progressand Self-Reliance. Lagos, Nigeria Department of Population Activities.London, Kathy A., Jeanne Cushing, Shea O. Rutstein, John Cleland, John E. Anderson, LeoMorris, and Sidney H. Moore. 1985. Fertility and Family Planning Surveys An Update.Population Reports, serial publication M, No. 8. Baltimore, Maryland Johns Hopkins University,Population Information Program. Martorell, R. and J.P. Habicht. 1986. Growth in EarlyChildhood in developing Countries. In Human Growth A Comprehensive Treatise, ed. byNational Pop ulation Bureau Nigeria and World Fertility Survey. 1984. The Nigeria FertilitySurvey 1981/82 Principal Report. Vol. 1 Methodology and Findings. Lagos, Nigeria National Population Bureau.National Population Bureau Nigeria and Institute for Resource Development/Westinghouse 1988.National Demographic Sample Survey (NDSS) 1980 Nigeria National Report. Columbia, MarylandIRD/Westinghouse.Ransome-Kuti, O., A.O.O. Sorungbe, K.S. Oyegbite, and A. Bamisalye, eds. 1989 Strengthening PrimaryHealth Care at Local Government Level The Nigerian Experience. Lagos, Nigeria Academy Press Ltd.Rutstein, Shea Oscar and George T. Bicego. 1990. Assessment of the Quality of Data Used to AscertainEligibility and Age in the Demographic and Health Surveys. In An Assessment of DHS-I Data Quality, 3-37.Institute for Resource Development/Macro Systems. DHS Methodological Reports, No.1. Columbia,Maryland. trim down UNWANTED PREGNANCY IN NIGERIA BY the Alan Guttmacher Institute

Individual Reflective Account Of Leadership Development

Individual Reflective Account Of guide DevelopmentTitle A experience(prenominal) reflective narrative on how engaging with the lead literary works has affected my take in expressions of attractionship.IntroductionThe theories of transformational leadinghip ( mystifying, 1985 cryptic and Avolio, 1994) and magnetized attractors (conger and Kanungo, 1987) represent popular approaches to the conceptualisation of drawing cardship and give birth arguably evolved to be central to the field. However, a flake of scholars have raised several(prenominal) issues with these approaches (Pawar, 2003 Yukl, 1999). and it is the intention here to highlight a number of concerns that relate to the ch on the wholeenge of give lessonsing leadershiphip. This addresses an bea of look across in the literature as there has been limited consideration of the instructing of leadership (Doh, 2003).The Meaning of leadersResearchers interested in leadership have approached the development of an accord of leadership from a variety of military positions. a great deal of the leadership research conducted during the first half of twentieth century was centered on the identification of somebodyal traits (attributes) that characterised those individuals who emerged as leaders.A review of the leadership literature reveals that there be multiple definitions that have been disposed(p) to the leadership construct. Bass (1990) steeringes on the concept of leadership. He suggests that there are several divergent approaches to the definition. succession each of these perspectives and uses of the term is a legitimate use of the construct of leadership, each reflects a different conceptualisation than that which tradition every(prenominal)y has been employed. Bass points out that definitions coffin nail be used to serve a variety of purposes. Bass (1960) noned that the definition used in a forkicular study of leadership depends on the purposes of the study. agreeabl e with this, Yukl (19945) concluded that leadership research should be designed to provide information relevant to the entire couch of definitions, so that over time it will be possible to compare the utility of different conceptualizations and sustain at many consensus on the matter.Bass (199019) further notes that researchers have developed definitions to serve the following different purposes (1) to identify the object to be observed, (2) to identify a form of practice, (3) to satisfy a particular judge orientation, (4) to avoid a particular orientation or implication for a practice, and (5) to provide a butt for the development of speculation. The definitions indicate a progression of thought, although historically, many trends overlapped. The earlier definitions identified leadership as a focus of group wait on and movement, personality in action. The next type considered it as the art of bring forth compliance. The more recent definitions conceive of leadership in term s of influence relationships, power differentials, persuasion, influence on intent achievement, role differentiation, reinforcement, initiation of structure, and perceived attributions of behaviour that are unvarying with what the what the perceivers believe leadership to be. The loyalty is that leadership whitethorn in fact involve all these things.Re view leadershipBarker (1997) argues that the ambiguity contact what we understand as leadership is central to the struggle of teaching leadership. Rost (1991) indeed notes that the leadership literature although vast, is ofttimes contradictory, confusing and lacks cohesion. BrymanHYPERLINK http//0-www.emeraldinsight.com.emu.londonmet.ac.uk/journals.htm?issn=0143-7739volume=27issue=2articleid=1545747show= hypertext mark-up languageidb11HYPERLINK http//0-www.emeraldinsight.com.emu.londonmet.ac.uk/journals.htm?issn=0143-7739volume=27issue=2articleid=1545747show=htmlidb11s (1996) documentation of four chronological phases of leadershi p theory, is illustrative of changing conceptions of leadershipTrait theories (concerned with an identification of leaders traits).Behavioural theories (concerned with identification of behavioural styles of leaders).Contingency theories (concerned with a focus on fitting behavioural styles to situational factors).New theories of leadership (concerned with a focus on the articulation of a vision).Arguably, such(prenominal) new theories of leadership have over recent years evolved as central to our understanding of leadership with an emphasis on transformational leadership where a leader stimulates pursuit to change their motives, beliefs and harbors and capabilities so that the following own interests and personal goals give out congruent with the system of rules (Bass, 1985). An important facet of this leadership is charisma, and indeed Conger and Kanungo (1987) have developed a leadership theory that specifically focuses on this dimension. Conger HYPERLINK http//0-www.emerald insight.com.emu.londonmet.ac.uk/journals.htm?issn=0143-7739volume=27issue=2articleid=1545747show=htmlidb17et al.HYPERLINK http//0-www.emeraldinsight.com.emu.londonmet.ac.uk/journals.htm?issn=0143-7739volume=27issue=2articleid=1545747show=htmlidb17 (2000, p. 748) suggest that magnetized leaders differ from other leaders by their ability to formulate and vocalize an inspirational vision and by behaviours that they and their mission are extraordinary. In both toughies there is a ordinary suggestion of a leader inspiring chase to a shared vision. This conceptualisation has arguably become widely accepted in the literature. However, around have questioned such mainstream thinking and invite a greater openness to the consideration of leadership than is presently found (Alvesson and Sveningsson, 2003).It is suggested here that a conceit of a leader inspiring followers to a shared vision represents only one way to think close leadership and whitethorn not be of much assistance to t hose concerned with the teaching of leadership. It is in this repute that I intend to argue that this dominant conceptualisation represents a particular way of thinking intimately boldnesss and four-in-handial work (of which leadership is one aspect), namely what may be described as systems- correspond thinking.Systems-control Orthodoxy tends to advertize a kinda mechanistic view of organisations and managerial work get holding managing as an activity in the first place concerned with designing and controlling work organisations as if they were big machine-like systems rationally devised to meet unambiguous organisational goals (Watson, 2005, p. 2). such(prenominal) thinking derives from modernist and universalistic aspirations to maximise control over human circumstances with the manager being viewed as an expert who controls and motivates subordinates to behave in particular ways consistent with the organisations goals. Indeed, Barker (2001, p. 479) challenges the feel of new leadership theory, arguing that the work of Bass (1985, 1990) for example, clings to the idea that leadership is well-nigh leaders supervising subordinates, about subordinates running(a) hard toward institutional objectives as the primary goal for leadership and about the leaders ability to have a bun in the oven/ scoff/motivate subordinates to release their own needs to work toward the interests of the leader or the institution that the leader represents. The extent then to which new theories provide an alternative perspective of leadership is thus questionable since along with previous conceptualisations, they continue to be framed by systems-control thinking.It is suggested that an alternative way to think about leadership is to adopt process-relational thinking. To adopt such thinking would be to recognise thatManagers like everyone else in organisational settings, are continually striving to make sense of numerous crosscutting and actioning goals and purposes. Managers and non-managers alike constantly have to make and create bargains, exert power, resist power, cope with conflicts of interest and negotiate understandings with others to make sure that the goods are produced or operate provided to a level and quality that enables the organisation to remain in existence (Watson, 2005, pp. 2-3).The origins of such thinking may be seen to be associated with a dissatisfaction with mainstream systems-control thinking and in particular, the critique of Silverman (1970) which drew upon ideas from social action theory (Berger and Luckman, 1967), highlighting an understanding of organisations as social constructs produced and reproduced through their members activities and later being built upon to emphasise the belief of negotiated order (Day and Day, 1977). To view the organisation in process-relational terms thus involves a shift from seeing the organisation as a goal pursuing entity as suggested by a systems-control perspective to thinking about the organisation as ongoing patterns of meaning making and activity brought about as people in relationships to others and to their cultures (Watson, 2005, p. 6). Viewing the organisation through a process-relational lens thus accepts that only partial managerial control can ever be achieved given the ongoing and emergent nature of organisational activity and the centrality of people in relationships to others with their inevitable complexities and differing interests. However, it is important to note that the adoption of a process-relational perspective (or indeed a systems-control one) goes beyond a way of seeing the organising and managing of work, it also represents a way of talking and acting towards organising and managing. Thus a manager who adopts a process-relational framework is more likely to take into account broader and more-subtle aspects of work behaviour.Arguably, the central impulse of leaders inspiring followers to a shared vision seen in new leadership theories bec omes more problematic when thinking in process-relational terms. It is thus suggested here that thinking about leadership in process-relational terms may be more helpful to management educators as it does greater justice to the complex, messy realities of organisational life and as such provides greater assistance in helping managers to make sense of their management practice, and in particular, the part of their practice that is leadership.Systems-control vs process-relational framing of leadershipIt is suggested that theories of transformational and attractive leadership are tied to a systems-control perspective of organisations. at a lower place we raise a number of issues that emerge from the adoption of such a perspective. The issues raised here are by no means exhaustive but quite an serve to illustrate some of the difficulties in framing leadership in a systems-control way and in particular ensuing tensions for the teaching of leadership draws on the work of Watson (2005 ) and summarises the issues discussed below, highlighting the central features of a systems-control leadership perspective contrasted with a process-relational one. We problematise a number of features of systems-control thinking in relation to leadership, namely the assumption of a unitary organisation the emphasis fixed upon the individual leader often portrayed in terms of superhero status and the subsequent neglect of others intricate in leadership processes, and relatedly the separation and elevation of leadership from other organisational activities. We suggest that adopting a process-relational leadership perspective offers a more grounded and realistic conceptualisation which accepts the plurality of organisational life, focuses on leadership as an emergent process which includes the contributions of others and sees leadership as integral to the organising and managing of work.The unitary and fixed organisationCentral to systems-control thinking is a concept of the pursui t of clear organisational goals, designed by the manager or leader who then motivates others to act in ways which will achieve these goals. It is suggested that this is problematic for a number of reasons. Such a way of thinking about leadership is based upon a unitary view of organisations that proposes all organisational members share the goals of the organisation and are thus motivated to act in ways that will ensure the realisation of such goals. twain transformational and charismatic leadership theories can be seen to uphold unitarist assumptions. Central to Basss theory is a conception of subordinates transcending their egotism interests for the goals of the organisation, with Bass and Avolio (1994, p. 3) for example suggesting that the (transformational) leader creates clearly communicated expectations that followers want to meet, and similarly Conger and Kanungo (1987) hypothesise that charismatic leadership will result in high internal cohesion, low internal conflict, hi gh value congruence and high consensus. It is suggested that such assumptions are problematic since they downplay the multitude of conflicting goals, purposes and beliefs that organisational members hold in reality that seriously questions ideals of consensus and cohesion. Although Bass and Avolio (1994) acknowledge that followers hold a diverse set of views, needs and aspirations, they suggest that through the use of inspirational motivation the leader is able to align diverse followers around a vision. Thus there remains a belief that high consensus can be achieved and thus conflict, negotiation and politics that are inevitable in organisations tend to be marginalised. Notably, Barker (1997) reminds us of BurnsHYPERLINK http//0-www.emeraldinsight.com.emu.londonmet.ac.uk/journals.htm?issn=0143-7739volume=27issue=2articleid=1545747show=htmlidb12HYPERLINK http//0-www.emeraldinsight.com.emu.londonmet.ac.uk/journals.htm?issn=0143-7739volume=27issue=2articleid=1545747show=htmlidb12s (19 78) definition of leadership which emphasises leadership as a process which occurs within a context of competition and conflict. Interestingly, Basss theory of transformational leadership has built upon Burnss work and yet downplays this important dimension.It may be argued that assumptions of a unitary organisation may oversimplify the reality that is found in organisations. Similarly, systems-control thinking implies that the goals of the organisation are somehow fixed and once achieved the work of the leader is done. Again, this is seen to oversimplify the case. Conger and Kanungo, 1987, p. 46) exemplify a focus on achievement of fixed goals suggesting that one cannot lead when there is no time to come goal to pursue. This is seen to ignore the essentially emergent nature of organisational life in that organising and managing is in a constant call forth of becoming (Watson, 2002). The fluid and dynamic nature of organisations makes it difficult to envisage when there would be no future goal to pursue.Generally, given that models of transformational and charismatic leadership are framed by systems-control thinking means that they may be seen as less helpful in assisting managers to understand leadership as they do not do justice to the complex reality found in organisations. Recent leadership research and findings from our own work further suggest a number of issues with such theories that relate to this tendency to present an oversimplified and sometimes romanticised view of organisational life.The promotion of the superheroConsistent with systems-control thinking, theories of transformational and charismatic leadership present an individualistic conception of leadership, since there is a focus on the leader as a particular(prenominal) person. Indeed, there is a focus on a gifted individual come outingly in possession of almost superhuman, magical powers that may be seen to spellbind followers to act in ways desired by the leader. Words such as extraordi nary, unconventional and heroic typify a description of leader behaviours. Bass (1985, pp. 47-48) for example, highlights the extraordinariness of the transformational, charismatic leader suggesting that the anomalous vision of charismatic leaders that makes it possible for them to see around corners stems from their greater freedom from internal conflict whereas the ordinary manager is a continuing victim of their self doubts and personal traumas. However, it is unclear from the literature what scarcely it means to be extraordinary or unconventional and therefore limited help is offered to our practical attempts to teach leadership. Moreover, Alimo-Metcalfe HYPERLINK http//0-www.emeraldinsight.com.emu.londonmet.ac.uk/journals.htm?issn=0143-7739volume=27issue=2articleid=1545747show=htmlidb1et al.HYPERLINK http//0-www.emeraldinsight.com.emu.londonmet.ac.uk/journals.htm?issn=0143-7739volume=27issue=2articleid=1545747show=htmlidb1 (2002) argue that new theories of leadership create d angerous myths because they create a notion of leadership that is inaccessible to most ordinary mortals. Further, the idea that a leader must in some way be gifted shows a regression to notions of leadership as an innate ability and as such suggests little can be done by way of teaching leadership. Indeed, in my own auditing work, I found several managers who perceived leadership as an inspirational gift and therefore attempts to teach leadership were seen as limitedI dont think good leaders are people that you can, I think the term is a good leader is born, you cant turn some soundbox from being a poor leader into a good leader by putting them on some courses that mixed bag of inspirational skill is something that that individual has and I dont think you can always train that into somebody (project manager).Whilst the notion of heroic leadership may hold weight for some there is a growing body of license that debunks this leadership myth. Numerous studies are now found which may be said to convey to an emerging anti-heroic leadership perspective which suggests leaders are not larger than life individuals with special powers rather they are far more ordinary and reserved.The work of Alimo-Metcalfe and Alban-Metcalfe (2001) offers a very different conception of transformational leadership to that described earlier. Their work highlights the salience of what the leader does for the individual such as empowering, valuing, supporting and encouraging. This is contrasted with dominant ideas of the leader acting as a role model and inspiring the follower. Indeed, Alimo-Metcalfe and Alban-Metcalfe suggest that followership, so central to transformational and charismatic leadership theory is absent in their work. Comments made by managers during my own audit work were consistent with this view with managers talking of supporting and encouraging others rather than inspiring followersWell those things leadership can be a reassurance, a firm decision, a supportive dec ision, giving people encouragement, being genuinely prepared to stick your head above the parapet where other people arent sometimes. Being decisive rather than indecisive. Not always leading from the front but just letting people know that you are supportive of what they are doing that they can rely on you if things go wrong (operations director).Taking external the notion of followership diminishes the importance of the heroic leader since there is a decreased need for an inspirational figure to model the way for followers. Instead Alimo-Metcalfe and Alban-Metcalfe (2001) argue that their work suggests a greater sense of proximity, openness, humility and vulnerability.Collins (2001) provides evidence that suggests that successful organisations do not have leaders who are charismatic, heroic figures but rather individuals who vaunt personal humility and professional will. He found that successful leaders which he terms level five leaders, were shy unpretentious, awkward and mode st but at the same time had an enormous join of ambition not for themselves but the organisation. Similarly, Badaracco (2001) suggests the importance of quiet leadership. This is seen not to inspire or thrill, but to focus on small things, careful moves and measured efforts. He further suggests that quiet leaders have an understanding of the reality of their situations noting the limits of their powers and understanding that they are only one piece on the chessboard. This emerging work would seem to conceptualise leadership in perhaps more realistic ways focusing attention away from ideas of inspirational powers and instead a suggestion of an ordinary person working(a) alongside others. This is consistent with a process-relational framing of leadership since it is recognised that leaders are like everybody else and do not possess special powers thus moving attention away from ideas of special personality attributes. Thus there is hope for the legal age of being able to contribute to leadership and a suggestion that there may be some role for the management teacher.The isolated leader and the neglect of group processesThe focus on the heroic leader is problematic since it diverts attention from others involved in the leadership process and thus downplays the relational aspects of leadership. Whilst the contribution of followers is noted, there is a tendency to over emphasise the ability of the individual leader, this is perhaps exemplified when poor achievement is automatically blamed on the actions of the leader (Khurana, 2002). Yukl (1999) proposes that instead of focusing on a single person who influences followers, many people can be viewed as contributors to the overall process of leadership in organisations. He suggests that this conception of leadership does not require an individual who is exceptional or who can perform all of the essential leadership functions, only a set of people who collectively perform them.Research undertaken by Heifetz and La urie (2001) supports the notion of a more collaborative conception of leadership. They suggest that the leader is not somebody who has all the solutions at their disposal rather they are somebody who asks questions. They suggest that one can lead with no more than a question in hand.Research carried out with directors of public health in the UK supports the notion of focusing on others in the leadership process (McAreavey HYPERLINK http//0-www.emeraldinsight.com.emu.londonmet.ac.uk/journals.htm?issn=0143-7739volume=27issue=2articleid=1545747show=htmlidb28et al.HYPERLINK http//0-www.emeraldinsight.com.emu.londonmet.ac.uk/journals.htm?issn=0143-7739volume=27issue=2articleid=1545747show=htmlidb28, 2001). The directors of public health interviewed in McAreavey HYPERLINK http//0-www.emeraldinsight.com.emu.londonmet.ac.uk/journals.htm?issn=0143-7739volume=27issue=2articleid=1545747show=htmlidb28et al.HYPERLINK http//0-www.emeraldinsight.com.emu.londonmet.ac.uk/journals.htm?issn=0143-7739v olume=27issue=2articleid=1545747show=htmlidb28HYPERLINK http//0-www.emeraldinsight.com.emu.londonmet.ac.uk/journals.htm?issn=0143-7739volume=27issue=2articleid=1545747show=htmlidb28s (2001) study suggested that effective leadership placed an emphasis on working with others and not guiding others.These shifts in focus are consistent with work by Barker (1997) and Rost (1991) who suggested that we should be focusing on group processes and think of collaborators and not followers and thus is in accordance with Alimo-Metcalfe and Alban-Metcalfes rejection of followership. Yukl (1999) has criticised transformational and charismatic leadership theories for a neglect of group processes and thus salient aspects of leadership are overlooked such as networking, building support for ideas and negotiation. Such arguments echo Hosking (1988) who proposed that it would be more helpful to focus on leadership as a process rather than leaders as persons which is clearly to frame leadership in proces s-relational terms. It is suggested here that viewing leadership as a collaborative process of interaction provides for a more grounded notion of leadership and thus potentially provides more helpful suggestions for teaching leadership. For example, a focus on helping leaders in their attempts to negotiate seems more achievable than helping leaders to inspire others.The separation of leadership and managementInherent to theories of transformational and charismatic leadership is a notion that leadership is a specialised and separate activity undertaken by heroic, isolated figures described above. This division of leadership is typical of orthodox management thinking which separates issues of managerial work tending to view these as identifiable and distinct (Watson, 2002). As Schruijer and Vansina (2002) argue such splitting obscures the complexity of life. Further, there is a tendency not only to see leadership as separate from management but also superior. In Basss theory for examp le, management is associated with transactional leadership which is seen to be a useful but inferior leadership approach, which is relatively simple and straightforward to achieve. Bass (1985, p. 26) argues that to be transactional is the easy way out to be transformational is the more difficult path to pursue. Such a separation is upheld by numerous scholars such as Zaleznik (1992) who suggests that managers are concerned with humdrum activities and maintaining order whereas leaders are concerned with novel and exciting activities and stimulate change. Mangham and Pye (1991, p. 13) have criticised this separation arguing thatIt results in postal code more than a vague feeling that managing is something rather mundane, looking after the nuts and bolts of the enterprise and leading is something special and precious undertaken by the really important people in the enterprise. They argue that leading is not a specialised and separate activity, but simply an aspect albeit a highly salie nt aspect, of managing. Others have similarly suggested that leadership and management may be more usefully seen as related roles rather than as separate activities undertaken by separate people (Nadler and Tushman, 1990 Yukl, 1999).

Relationship With God And With Your Family Religion Essay

Relationship With perfection And With Your Family Religion EssayAs we begin our idolise pilgrimage in concert, perhaps it depart be outflank to try to get at the core meaning of reverence. The excogitate fear itself is fascinating. It is a shortened English version of the old Anglo-Saxon word weorthscipe, which is transliterated Worth-ship. It simply means worthiness. Thus to venerate almostone means to bring in and to declargon that persons worth (Basen 199917).let the word of deliveryman dwell in you richly in all wisdom, teaching and admonishing one other in psalms and hymns and spiritual songs, cantabile with grace in your police wagon to the Lord (Colossians 3162193, LASB).There take over been a massive m any definitions of religion, some of quite recent origin, yet, it is my main purpose to take the different forms of idolise. To idolisation, finally implies to do or to work, so let us reflect on each morality experience and give ideas on how our church se rvicees should facilitate reverence.ASSIGNMENT 11. Experience of a liturgical religion serve well.a. short describe the attend to event by event. On sunshine 15 August 2010 I went to the Lutheran Church with one of my colleagues. He is the Reverend of that specific Lutheran Church. The renovation began with opening sentences from Psalm 124 If it had non been the Lord who was on our side, let Israel now say. The Reverend whence followed by saying The Lord be with you. This was followed by a appeal of exc procedure and whence by a biblical word of comfort and an remit. The absolution is vindication that you are a fumblener, humbling yourself before divinity fudge. Thereafter followed the singing of the Ten Commandments, sometimes done in two segments with a petitioner in between. Up to this point, the service had been led from the Communion table. Now, either during the singing of the second hymn, the Reverend took his place in the ambo. head start he would provide a prayer for illumination, read the lesson for the day and preached the sermon. and then(prenominal) the collection of Alms takes place. spare-time activity the sermon, the Reverend offered a lengthy prayer of intercession, which concluded with the Lords Prayer. The Apostles Creed was verbalise or sung at the conclusion of the prayer. Psalm 138 was sung and on that point followed a prayer of thanks prominent. The bulk were dismissed with the benediction.b. Discuss how it facilitated hero- devotion as revelation and resolution. Revelation and response for the Lutheran Church entails the following Although the liturgical theology is merged really semi form- plainly(prenominal), the people are called to worship with sentences interpreted from Scripture. They use the Scripture of Isaiah 61-9, where Isaiah sees a vision of the Holy God, and confesses his sin and finds forgiveness when an angel burns his lips with a burning coal from the altar. The bring forth for the Luthera n Church is that the people may bow before the a priori glory of God, that is, to kudos Gods greatness and power. When you collect experienced Contemporary worship, by comparison, the closeness of God receives much less emphasis. In this worship, they see it hold to feel Gods greatness more(prenominal) than His nearness. They observe God from a distance, non up close. In Liturgical worship the service moves from adoration to confession to absolution to commission. They do everything in a fitting and orderly way. Hymns of praise and adoration are used to highlight the greatness and glory of God, not the worshipers thoughts or feelings about God. They do the corporate confession of sin by reading Scripture passages, the call to worship and the benediction too do the same. In the Lutheran Church, the gathering performs the Lords Prayer or repeats the Apostels Creed as a confession of faith.2. Experience of a traditional worship service.a. concisely describe the service event b y event.On Sunday 22 August 2010 I went to the better Church with my Mother in Mokopane (Potgietersrus). First it is interesting to note that in the Reformed Church the organ plays the nearly important part before the service commences. The organ is the only putz used to create worship and praise. Also very interesting is the pulpit in the middle front of the church with the elderly and the deacons sitting on each side of the pulpit. The deacons come in first, then the elderly together with the Reverend. onwards he gets onto the pulpit, he first prays at the foot of the pulpit. The service begins with one of the elderly blessing the Reverend. The Reverend then follows by giving the Opening Prayer. This was followed by a song from their hymn books, consisting of Psalms and Songs. and then everybody says out loud the Apostles Creed and the Ten Commandments. Then the collection of Alms takes place. Before the Reverend starts his sermon, he gives a lesson on the Scripture that he i s red ink to use for the day. The Reformed Church uses the Old Testament more than the crude Testament. Again he then prays before he commences with the sermon and then a prayer. After the sermon they sing a song once more from the Psalms and Songs hymn book and then everybody stands to receive the blessing or grace from God.b. Discuss how it facilitated worship as revelation and response. Although less formal than the Liturgical air, traditional worship still follows a planned and structured order. Gratitude and preaching dominate traditional worship. The overall purpose is to lead the crease to thank God for His goodness and to hear God speak by dint of His Word. The Reformed Church demands that Psalms, not hymns, were to be sung and the organ were to be played in the service. Their preaching includes exegetical preaching for the week to project that every worshiper was confronted every week with the promises and demands of God. In this way pricy worship can occur.3. Experi ence of a coetaneous worship service.a. Briefly describe the service event by event. On Sunday 29 August 2010 I attended my own Church (Living Word Church) in Brummeria. Our Church starts with the Pastor welcoming everybody in the building. Then the praise and worship starts with a band and a lead worshipper. Our music is gospel and contemporary Christian songs that stirs the emotions and prepares the heart for the sermon. We sing first the praise songs and then the worship songs. Usually the praise songs speaks about revival and renewal, stressing the need for God to dress down His people in power, such as Lord, Send a revitalization or Nothing except the Blood of Jesus. There is singing, clapping, and shouting praises to God. Then we go over to the worship songs that prepare us for a union with Jesus and the Holy Spirit. During the worship people might lie on their faces or bow down seeking the face of God. Others will move before God seeking to check a personal human rela tionship with God, getting into the Holy of Holiest. We all know that praise and worship is very important, but the sermon is actually the main event for the day. The congregation then hears an evangelistic message calling everyone present to get saved or sin and redemption. After the sermon the Pastor will pray and then start with the call for unbelievers in the worship service to drive a personal decision to follow Jesus Christ. The invitation is sometimes lengthy in order to allow unbelievers to recognize their need of Jesus Christ.b. Discuss how it facilitated worship as revelation and response. Our Church uses informal methods that speak about exuberance, passion and sometimes aggressive preaching, but it is still generally planned and structured. This style of worship seeks to turn lost sinners towards a merciful God. The informal pique of the service directly impacts the emotions, so that we will feel Gods presence during worship. Our worship also motivates us as believers to live godly lives in an unholy world and to share our witness with unbelievers. Worship in our Church incorporates twain revelation and response. As God reveals His power, we respond in wonder. As God reveals His grace, we respond in humility and prayer.4. Personal reflection on the cardinal experiences.a. Discuss how Parretts teachings and the three experiences have impacted your own understanding of worship.Let us first look at the style of worship Parrett (Parrett 200822) says the following There is no such thing as the correct style, whether traditional, contemporary, mystical, or liturgical. All our styles of worship essential be submitted to the test of substance is God plainly revealed through the elements of worship, and are the worshippers assisted in response to Him?Our worship must be God-focused and Christ-centred It must include elements of revelation and response that are Biblically informed and Biblically faithful (Parrett 200823).The liturgical worship servic e for me has got many inviolate points. The formal structure takes the congregation to God because He is worthy to be praised in majesty and honour. Magnifying Gods transcendence brings to mind in the worshiper a sense of amazement. Their Scripture reading enfolds the liturgical service more than it does any other worship style. The only thing that bothers me is the fact that the God who is revere in the liturgical service seems unapproachable.Although I grew up in The Reformed Church, the traditional worship service for me is somewhat predictable and boring, but it will always hold a special place in my heart. wherefore do I say that it is predictable and boring? The service is formal and for that reason you sometimes struggle to warm your heart for whats to come. But yes, they worship God who is Great and Good, Holy and Helpful. The problem with traditional worship service is the fact that the young believers think this style is boring.Contemporary worship service applys it al most impossible to sit still. The music excites you and you just want to worship God. Everything is excellent, the only problem that I experience is that Christians begin to think that the only way to please God is to be saved and baptized, even if they have already done so before. So often people also feel guilty of not serving God every elegant of the day.It impacted my understanding of worship in the following way divers(prenominal) cultural backgrounds and personality types make it highly un equivalently that one worship style will fit all people. What seems genuine and meaningful to some strikes others as false and blasphemous. Worship styles isnt really the primary issue, it is absolute substantial that the Church keep God as the subject of worship since to be Christian means to believe that God revealed in Jesus Christ is everything to us, Creator, Provider and Sustainer. We must always remember that God has called us to be His people and that our ability to respond to that call in worship is entirely the gift of Gods grace. I think the only aim is to please God, whether by adoration and praise, prayer and proclamation, confessions and flings, thanksgivings and commitment, or all these actions combined.b. Indicate how you believe your church could broaden its understanding and practice of worship.Dawn (1995124) gives the following on what people want and needMy point is that people want worship to be more meaningful, but they often need careful instruction to make it so. Children, teenagers, young adults, senior citizens all will gladly receive more depth, especially because so much is our world is superficial and trival or else unintelligible in a way that is painful and tragic.Here are a few ideas on how the Church should broaden its understanding and practice of worshipFirst of all, there can be no worship if we dont hole with our inner self. All Christians are supposed to be faithful, however, some do have a continuous struggle with doubt. The Churches must remember, good worship heals a sinful, selfish congregation and modifys it to assume the burden of discipleship. Worship fosters the attitudes and convictions that enable people to worship. The churchs calling is to bring people to an awareness of the true temperament of the things that steals our spiritual energy and to provide them with appropriate nourishment (food for the soul). Worship leaders facilitate worship by guiding people in the use of their senses and thoughts, they must also clear away the obstacles and distractions that hinder focused prayer and meditation. We should remember that services of worship are constructed by human beings, and like all things, they deteriorate and need renewal from time to time. Before Christians prepare about renewing their Churches and reforming their worship, they need to over think the implications of the fact that they have no power to save themselves, only God has that power.A congregation that fails to insist on the very highest standards in its worship is demonstrating not charity, but blasphemy. No Christian community should ever even think of offering God anything but the best of which it is capable (Frankforter 2001146).CONCLUSIONI have reflected on three worship services, discussed how it facilitated worship as revelation and response and tried to broaden my understanding and practice of worship. We should always remember, the success of worship is not measured by its entertainment values, nor is its success the sole office of the leaders. We the Church should never sit passively waiting for worship to happen, we must practice the discipline of prayer and meditation. There should always be the willingness to make personal sacrifices to serve God.

Textual Analysis of Advertisement | Gender in Advertising

textual Analysis of Advertise handst Gender in AdvertisingLiang WangPerform a close, textual analysis of whizz of these advertise custodyts. What does it imply about gender and/or sexuality? You should refer to concepts such as sexualisation, postfeminism, and/or stereo figures, and consider two femininities and masculinities.The advertizing I choose to performIn advertise custodyts which targeted at men or women atomic number 18 perpetu wholey objectifies to sell objects. This throne be seen in many advertisements like the Axe. Yet according to the codes of gender, men and women are al trends delineate differently in publicizing. Men are always sh avouch vigilante and lucid of their surroundings, standing higher up then women, affectionateness open, bodies nether controlled as an in mutualist, purposeful and clear thinking(Hodkinson, P 2013, Media, culture and society, Sage, Los Angeles, ch. 11, p223) object. On the other hand, women are frequently shown laying down, touc hing themselves, bending their knees, sitting in a bed or on a chair, eye close, confused, automobile trunk contorted, dressed up as aroused or sexually available, appears stamp down, dependent, emotional and absent- minded(Hodkinson, P 2013, Media, culture and society, Sage, Los Angeles, ch. 11)object. The depiction of women in advertisement representations, at the same time, has been a sign as part of a spacious ancient system of young-begetting(prenominal) dominance. Indeed, in the mainstream advertisements depictions, which emphasis women on getting and keeping a man, especially whin the house servant roles of wife and mother. It has been focused on by many feminist commentators in rescript to achieve gender equality. However, in nowadays, both femininities and masculinities are represent in many advertisements, though femininities and masculinities do not map onto biological sex, provided gender issue is still shown in many different ways. end-to-end all forms of adve rtisements, it is obvious to see that we are live in a sexual world. Magazine advertisements, TV advertisements, commercials and ever internet advertisements are shown in a precise sexual way and women are oft been the objects of sexualization in the advertisements. rideualization is when a persons value comes only from his/her sexual appeal or behavior, to the projection of other characteristics and when a person is sexually objectified(Medias Portrayal in Women, Laura Russell, The Sexualization of Women in the Media). Through many advertisements, it is easy to find that women are very sexualized and they are often portrayed as objects that draw mens attention, even belong to men. According to the hack shower gels advertising, the right side charwoman is dressed up, wearing a exciting cloak in a very sexual way, with her shoulder and weaponry nude, coiled hair and we can indistinct see her sexy pelvic girdle shape, while the whole image are shown as shown to get the dirtie r. The advertising is demonstrate that the women need to look good and the need to get male attention(Hodkinson, P 2013, Media, culture and society, Sage, Los Angeles, ch. 11, p225)and the word dirtier is making her waits inferior to men. With advertising such as AXE one, women that choose that they should treat there bodies as sexual subjects, thus, it is lead women to believe that is measurable and lost their personality. Along with these type of advertisements represented, men start to believe that the sexual picture of women that is what makes them attractive. With this sexualized advertisements that is being render in the media is become difficult to women to be accept their own appearance, hence, invariably compare themselves to those sexually images and lost self-confidence. Therefore, many other advertisements and well-nigh womens magazines are inclined to treat women in low-down way, depicting women as objects in inferiority, subordination and low social power positi ons.Womens physical appearances especially their sexual attri notwithstandinges are portrayed as their or so important assets. This is presented as liberating and empowering(Brumberg JJ (1997) The Body Project An Intimate History of American Girls, haphazard House). While womens sexual expression is important in some ways, nevertheless, a womans value is not only dependent on her sexual appeal, woman can also be fortunate and independent with femininities.During the 1970s and 80s second-wave feminism movement, the representation of woman have changed considerably. In the mass media, feminism has had strong criticism of the representations of women in visual world, position advertising industry, along with the feminism movement, much then others, the emphasis on domesticity, deference and traditional romance(Hodkinson, P 2013, Media, culture and society, Sage, Los Angeles, ch. 11, p223) has been displaced by more independent, assertive depiction of muliebrity something that can sometimes include a proud and explicit quest for sex(Hodkinson, P 2013, Media, culture and society, Sage, Los Angeles, ch. 11, p224). Women can be successful and independent, go out and get what they want. Link to the AXE advertising, the feature objectifying image of the naked man with shower gel has referred to as post-feminism that women have the ability to have sexual relationship on their own wants. Moreover, the confidence, successful and independent pistillate figure also continually showing in advertising in nowadays. Chanels campaign for its Coco white perch perfume adverting in 2011, for instance, shown on connotations of women independence, by featuring images with a successful woman with the punctuate songs lyric this is a mans world, this is a mans world, but it would be nothing without women or girl highlighted the independence and assertiveness of female they consume autonomously, engage in relationships on their own terms and sometimes manipulate and exploi t men(Hodkinson, P 2013, Media, culture and society, Sage, Los Angeles, ch. 11, p224). However, back to the AXE advertisement, both femininities and masculinities are represented in this advertising but shown as different ways. On one hand, the man are presented as active, independent and all he do is cleaning and represented the crossing in a directly way in coiffure to show his masculinities, on the other hand, the woman in this advertising was shown her femininities as well, but meanwhile, the way that the woman represented the product seems more metaphorically that the purpose of the woman use this product is all about get attention from male. This is against the center of the post-feminism and backword on gender stereotypes.Currently, when it comes to representations of gender, advertisements often fall behind on well established gender stereotypes. However, in particular these days, the media always represented images of women in power, attempted to reverse doddery establis hed gender stereotypes, these images seems against the more objectification of the role women used to be, so-called dispute and even feminist. In the old times, female objectification to the most media depictions of female sexuality(Dworkin, 1981MacKinnon, 1988), according to the mainstream media depictions, woman are frequently presented as subordinate to and dependent on men(Hodkinson, P 2013, Media, culture and society, Sage, Los Angeles, ch. 11, p222). This phenomenon was also represented on the AXE advertisement, shower gel for men is for clean, yet for women, it is a way to make themself more sexy and attractive in order to catch mens attention, getting and keeping them, this advertisement seem to be reinforcing our stereotypical notions of femininities. In addition, commercials are one of the vast bloodline of gender stereotyping that advertisers used in their work to targeted either male or female groups. While, woman are more often represented in commercials, because of t hey are seems seen as responsible for daily purchases as a householder, however, men always advertise things more masculinities, such as cars, computers or affair products, otherwise women are represented femininities rather in the commercials with make-up, clothes and domestic products. And female are often shown in the home or inside environment, not the same as male, men are always shown outdoors. Moreover, the most popular that women presented in advertisements is the figure of housewife, their main problem in career is lack of ideas for housework or dinner, that is very stereotypical. The other stereotype for women is sexy seductresses, the desire of every man. They most advertise beauty products and fashion clothes, but they are also arise in the commercials directed to male. Furthermore, woman has been major care is to preserve her appearance, hence, this advertising image of perfect femininity and heterosexual person success is deemed to act as a window to the future sel fof the audience. As a result, many women has been fall into the perplex with their appearance and body shape, which can have negative influences. Male stereotypes are also non-homogeneous and presented with masculinities as a real man, athletic, successful, professional, seducer with a attractive woman by his side(). However, the growth of female employment and changes in attitudes towards gender have also contributed to ambiguities in the status of masculinity(Hodkinson, P 2013, Media, culture and society, Sage, Los Angeles, ch. 11, p235).In conclusion, gender issue has always been a polemical problem in advertisement industry, such as the AXE advertising, the concepts of sexualisation, postfeminism, and stereotypes are the main cores of the gender problem. However, along with the growth of feminism, female has been a macro part of responsibility for the development of understanding of gender in media and advertisement. egg-producing(prenominal) are should no longer been bou nded in the tight vest, women should have the right to go out and do what they want, moreover, women should dress up for themselves instead of mens attention. At the same time, the development of understandings of non-heterosexual gays, homosexual and bisexual representations in media or advertisements remind us, the most important sleeper between the enhancement of dominant understandings of gender, sexuality and generally constructions of both femininity and masculinity. Eventually, dominant representations of masculinity and femininity in media tend to be those that are most effective when it comes to the selling of advertising space or, indeed, the selling of consumer goods themselves.(Hodkinson, P 2013, Media, culture and society, Sage, Los Angeles, ch. 11, p241)Reference listHodkinson, P 2013, Media, culture and society, Sage, Los Angeles, ch. 11, Media, Gender and Sexuality, patriarchal romance and domesticity, p223Hodkinson, P 2013, Media, culture and society, Sage, Los Angeles, ch. 11, Media, Gender and Sexuality, patriarchal romance and domesticity, p223Medias Portrayal in Women, Laura Russell, The Sexualization of Women in the MediaHodkinson, P 2013, Media, culture and society, Sage, Los Angeles, ch. 11, Media, Gender and Sexuality, The support gaze, p225Brumberg JJ (1997) The Body Project An Intimate History of American Girls, Random House, invigorated YorkLevy, A (2005) Female Chauvinist Pigs Women and the Rise of Raunch Culture, Schwartz Publishing, New York.Hodkinson, P 2013, Media, culture and society, Sage, Los Angeles, ch. 11, Post-feminism independence, p223Hodkinson, P 2013, Media, culture and society, Sage, Los Angeles, ch. 11, Post-feminism independence, p224Keira Knightley, Chanel Coco Mademoiselle perfume adverting, 2011, background songs lyricDworkin, A. (1981) Pornography Men possessing women. London Womens PressMacKinnon, C. (1988) Feminism Unmodified Discourses on life and law. Cambridge, MA Harvard University Press.Hodkinson, P 2013, Media, culture and society, Sage, Los Angeles, ch. 11, Media, Gender and Sexually. Masculinity or masculinities? P235Matthews, J. L., 2007 Hidden sexism Facial gibbousness and its connections to gender and occupational status in popular print media. Sex Roles A Journal of Research, 57, 515-525.Hodkinson, P 2013, Media, culture and society, Sage, Los Angeles, ch. 11, Media, Gender and Sexuality, a fit approach, p241)