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The Unexpected Truth About College Research Paper Help

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Witch Craft of the Azande free essay sample

From highly involved communal practices to individual daily life, witchcraft and such happenings can take place at any time and to anyone. During his time among the Azande, Evans Pritchard originally thought of the Azande’s belief in witchcraft as naive, believing that all mishaps were caused by bewitchment instead of taking personal responsibility. I personally find this interesting as it is a fine example of how people universally do not typically take responsibility for their misfortunes; instead they blame it on another. Why is this? Well, think to yourself, have you ever been stuck in traffic cursing at everyone else’s poor driving? The answer is probably yes because most people do not turn inwards towards themselves to see a potential problem. This is because we are sensory beings designed to sense and experience the world outside of ourselves. Turning inwards and seeing ourselves as the problem naturally is not something we as individuals do, this takes years or even a lifetime of fulfillment and maturity to realize. But this is further than I want to take us for now. Let us get back to our authors interpretation of Azande witchcraft and how his understanding of this topic changed the more time he spent among the Azande people. The author notes that a common argument to mishaps taking place among the Azande is that witchcraft is the only explanation, since the Azande take numerous precautions to certain things and yet misfortunes still take place. For example, a young boy who despite knowing there are bushes to watch out for when walking still happens to stub his toe. The young boys argument is that if all precautions were made and that he knew to watch out for such mishaps, how then could stubbing his toe take place? It must be witchcraft the young man argues. Or when an expert potter who spends much time in finding only the best clay to kneed with, and constructing his pottery carefully and heating it to bake in a slow fire; such careful craftsmanship could never lead to their pot’s breaking, it must therefore be witchcraft if the pot’s break, the Azande would argue. Witchcraft among the Azande, Evans Pritchard Wintrich III suggests, seems to be something that happens to someone after careful measures to do something are made and yet the individual still sustains misfortune and injury. Logically this sounds like a reasonable argument, but to me I would suggest that such misfortunes occur because accidents happen and are not necessarily caused by witchcraft. However, this of course is my etic interpretation of witchcraft among the Azande since I do not believe in witchcraft. The Azande, however, do believe in witchcraft, so what then is the emic meaning of witchcraft among Azande culture? Let’s get back to our authors study of the Azande. Our author uses an analogy; to the Azande, witchcraft attempts to explain specific phenomena that are not universal truths, such as fire’s universal truth as being hot versus its specific characteristic of potentially burning you. Fire’s hotness is not owed to witchcraft because hotness is fire’s nature. Therefore, it is fire’s universal quality to burn, but not to burn you. Being burned by fire may never happen to you, our author tells us, but to the Azande to be burned by fire, as being burned by fire is not fire’s universal quality, must then be caused by bewitchment. So what then does it mean to be bewitched, and how does someone come to be bewitched? An interesting puzzle arises from this question. Suppose you have a granary that has termite damage in the support beams, and on a hot day part the community seeks shelter from the hot sun under this granary. Should the granary fall, the Azande argue, would be caused by witchcraft. The argument is this; â€Å"We say that the granary collapsed because its supports were eaten away by termites. That is the cause that explains the collapse of the granary. We also say that the people were sitting under it at the time because it was in the heat of the day and they thought that it would be a comfortable place to talk and work. This is the cause of people being under the granary at the time it collapsed. To our minds the only relationship between these two independently caused facts is their coincidence in time and space. We have no explanation of why the Wintrich IV wo chains of causation intersected at a certain time and in a certain place, for there is no interdependence between them. † (Pritchard, pg. 70) To the Azande, the only explanation, of course, is witchcraft. I don’t know about you, but for me so far, all of our author’s attempts to get an explanation about what witchcraft is has failed. We know that witchcraft is the cause of misfortun es and personal injury sustained by the Azande people through what they believe to be no fault of their own, but I think we have yet to have any understanding of what causes witchcraft itself. Where does it come from, who causes it, and is it in any way like a sort of karma believed to be punishment for bad deeds like in eastern philosophies? I think we need to take a deeper look into witchcraft and what the Azande people are actually talking about, because from what I’ve gathered so far, the Azande believe that witchcraft is an unexplained phenomena of independent events that in no way should have had any reason to take place simultaneously without the assistance of some magical energy force they call witchcraft. I ask the author again, what is witchcraft and where does it come from? This may be a crude explanation, however, it is the crude explanation I have come to about Zandeland witchcraft from reading our authors work on the Azande people. So perhaps we need to further our reading into Evan Pritchard’s book, and then we will come to a better understanding of this seemingly abstract explanation of his; let us continue. One suggestion that our author gives us as to why witchcraft and what causes it is so obscure is that in Zande philosophy the gaps in between the causation of events are left to the individual to fill instead of through communication, otherwise they would be left astray by linguistic conventions. Another explanation would be that, â€Å"Witchcraft explains particular circumstances of events in relation to their harmfulness to people. Witchcraft explains why events are harmful to man and not how they Wintrich V happen. † (Pritchard, pg. 72) A Zande sees how witchcraft happens as anyone does. They see an elephant charge a man, not a witch cast a spell. They see a termite damaged granary fall, not a witch cast a spell. They don’t see witches casting spells, only the harmfulness of particular circumstances of events in their relation to man. Witchcraft is a causative factor in the production of harmful phenomena in particular places, at particular times, and in relation to particular persons. It is not a necessary link in a sequence of events but something external to them that participates in them and gives them a peculiar value. † (Pritchard, pg. 72) However, as our author notes, the Azande do not neglect the physical cause of witchcraft; if a man dies from a spear, a snake bite or disease the Azande accept this as the physical cause of the man’s death. But witchcraft is the explanation of the effect, not the cause of a situation. The cause, whether it’s from a spear, snake or disease is not the witchcraft, the witchcraft is the effect of the individual dying from these causes, as spears, snakes and disease do not have the natural purpose of killing man, otherwise all men would die immediately from spears, snakes and disease and no one would exist. But wait, people are biologically designed to age, decay and die. Death, therefore, is a natural purpose of people, what about death caused by natural reasons? Is death from natural means accounted for by witchcraft? To the Azande, our author tells us, death caused by witchcraft and a natural death supplement each other. â€Å"It is not simply that the heart ceases to beat and the lungs to pump air in an organism, but it is also the destruction of a member of a family and kin, of a community and tribe. † (Pritchard, pg. 73) My take on this is that a natural death is measured by witchcraft in how the death of the individual affects the community. In this sense, there is a physical and a social cause in death in either case of death caused by witchcraft and death caused by natural causes. Now, it is critical at this point to understand witchcraft as having a physical and social aspect. Witchcraft, according to Wintrich VI Pritchard, is the mystical explanation of natural phenomena and their misfortunes on people. However, social circumstances of wrongdoing by people are judged by laws in Azande culture. You cannot, therefore, commit a crime and blame it on witchcraft, as witchcraft resides in the person who is esponsible for breaking the law and â€Å"is not necessary in such a case to seek a witch, for an objective towards which vengeance may be directed is already present. † (Pritchard, pg. 74) The Azande separate the circumstances of law and witchcraft for the same reasons that we do in our culture; â€Å"As in our own society a scientific theory of causation is deemed irrelevant in questions of moral and legal resp onsibility, so in Zande society the doctrine of witchcraft is deemed irrelevant in the same situation. We accept scientific explanation of the causes of disease, and even of the causes of insanity, but we deny them in crime and sin because here they militate against law and morals which are axiomatic. The Zande accepts a mystical explanation of the causes of misfortune, sickness, and death, but he does not allow this explanation if it conflicts with social exigencies expressed in law and morals. † (Pritchard, pg. 75) In Zandeland, not all human errors are blamed on witchcraft; witchcraft is only attributed to failure when all possibilities of personal error have been exhausted. Azande people do accept that misfortunes can and are caused by accidents, lack of experience, ignorance and even simply from stupidity. If we use simple logic, our author shows, it would be naive of the Azande to believe all human error to come from witchcraft, since a person would never better themselves at a trade had they always blamed witchcraft for their failures since one becomes good at something by learning from their past mistakes and from the mistakes of others. The Azande would of course agree which is why witchcraft is typically reserved to define phenomena which only cause misfortunes to innocent people. Learning from ones past mistakes is not a misfortune but in fact is how humankind excels as a species. According to the Wintrich VII author, the Azande do not believe in a separation between the natural world and the supernatural world and in fact the supernatural world, as it exists in our culture as something that exists in a different realm of spatiality, to the Azande does not exist. Witchcraft, therefore, is not something that is supernatural, although it transcends sensory experience, is simply a concept of why bad things happen to good people. The only ones who truly understand witchcraft are the witches themselves, who in fact, could be anyone. Anyone can break a law or taboo which seems to be the causation of collective negative energy within Azande society, and it is this energy which manifests itself into misfortune and folly within the community of the Azande people.

Conservatism-Liberalism-Socialism Essays - Political Ideologies

Conservatism-Liberalism-Socialism Conservatism, liberalism and socialism can be called ideologies, as they constitute ?comprehensive set of beliefs and attitudes about social and economic institutions and processes? (Lawson, 44). These three ideologies, which have been developed throughout history, share both similarities and differences. Conservatism, unlike liberalism, generally opposes radical changes in social and economic domain. As the word connoted, the accumulated knowledge of the past and its application to political and economic functions is better to be conserved. Almost all representatives of the theory of conservatism placed great emphasis on the wisdom of generations, which naturally led to the formation of traditional values and customs. Any social experiment by government was perceived as a threat for the tradition of the nation which was the main factor contributing to the preservation of social stability and, consequently, of national development. Change was to be accepted only if it occurred at a gradual and consistent pace. The view of human nature according to conservatism is not egalitarian, in the sense that some people, placed in society, are more capable than others to contribute to its development and they are the ones to be placed in positions of authority. Individuals must guide their behav ior according to traditional moral standards, set by functional institutions, such as Church. For example, ?the increasing political power of the Catholic Church, as well as of other religious groups in the U.S., suggests an area where institutional bases for traditional conservatism may be evolving? (handout, 11). Conservatism evokes strong feelings of patriotism, since support for the established institutions are greatly promoted and each person serves his/her country with consistency and loyalty. This patriotism leads to an increased trust to in the military forces in cases of external threat, rather than in diplomacy. The liberal, now, view of human nature is highly egalitarian and can be strongly contrasted with that of the conservative, since it suggests an elevated perspective of human beings and diminishes the importance of the social unit. Human rights and liberties constitute a political necessity. Political systems must contribute to individual happiness and their role must be restricted. In a liberal society, the individual is a rational being and, according to classical economists, rationality is expressed in a materialistic way. That is the rational allocation of energy in an effort to maximize profit. This is the economic man in a liberal society. The political man is the one who makes critical choices when participating in democratic procedures. Liberalism has many times been identified with democracy and the ideal government should be pluralistic and not paternalistic. The essential principle of liberalism is individual freedom, which must be expanded and served in all levels of life, political and economic. Another ideology that marked the historical stream of thought is socialism. Socialism is a highly egalitarian ideology, which, unlike liberalism, stresses on individual's natural sociability that entails great decrease of cooperation among human beings and not aggressive competition. Unfortunately, socialists claim that human exploitation by other humans has its roots to established structures of control and this is also the reason for the existence of poverty. Thus, socialism, in contrast with conservatism, is critical to the existing structures and institutions and promotes change. The preferred mean of effective change is revolution. In a socialist regime, the role of the government is to ensure fair distribution of wealth and to render the means of production communal, by means of enlarging the public domain. If the land and the factories are owned by the state, and the workers control the state, everybody will share the same opportunities and economic quality, socialism's most i mportant value will be achieved. Poverty will be extinct in this way and the claim of many socialists, that their ideology emerged out of conserve for solving poverty problems, will be verified. Although, the differences to be found among these three ideologies are numerous, there are some similarities between liberalism and conservatism, which via the approach of the ideology of laissez-fair conservatism, or else classical liberalism, combined their forces to face the danger of socialism-communism.

Watson Surname Meaning and Origin

Watson Surname Meaning and Origin Watson is a patronymic surname meaning son of Watt. The popular Middle English given names Wat and Watt were pet forms of the name Walter, meaning powerful ruler or ruler of the army, from the elements wald, meaning rule, and heri, meaning army. Watson is the 19th most common surname in Scotland and the  76th most popular surname in the United States. Watson is also popular in England, coming in as the 44th most common surname. Surname Origin:  Scottish,  English Alternate Surname Spellings:  WATTIS, WATTS, WATTSON, WATS  See also WATT. Where Do People with the WATSON Surname Live The last name Watson is common in Scotland and the Border Country, according to WorldNames PublicProfiler, most especially the northeast English counties of Cumbria, Durham, and Northumberland and the Lowlands and East of Scotland, especially in the area around Aberdeen. Surname distribution data from Forebears concurs, placing the surname at the turn of the 20th century as most common in Aberdeenshire, Angus, Fife, Lanarkshire and Midlothian in Scotland, and Yorkshire, Lancashire, Durham, Northumberland, and Cumberland (a parent county of present-day Cumbria) in England. Famous People with the WATSON Surname John B. Watson: American psychologist, best known for his role in the development of behaviorismJames Watson: American molecular biologist and geneticist, best known as one of the co-discoverers of the structure of DNAJames Watt: Inventor of the modern steam engineEmma Watson: English actress and feminist advocate, best known for playing the role of Hermione Granger in the Harry Potter film franchiseTom Watson: American professional golfer Clan Watson The crest of Clan Watson is two hands coming from the clouds holding the trunk of a sprouting oak tree.  The Watson clan motto is Insperata floruit which means It has flourished beyond expectation. Sources Cottle, Basil. Penguin Dictionary of Surnames. Baltimore: Penguin Books, 1967. Menk, Lars. A Dictionary of German Jewish Surnames. Bergenfield, NJ: Avotaynu, 2005. Beider, Alexander. A Dictionary of Jewish Surnames from Galicia.  Bergenfield, NJ:  Avotaynu, 2004. Hanks, Patrick, and Flavia Hodges. A Dictionary of Surnames. New York: Oxford University Press, 1989. Hanks, Patrick. Dictionary of American Family Names. New York: Oxford University Press, 2003. Hoffman, William F. Polish Surnames: Origins and Meanings.  Chicago:  Polish Genealogical Society, 1993. Rymut, Kazimierz. Nazwiska Polakow.  Wroclaw: Zaklad Narodowy im. Ossolinskich - Wydawnictwo, 1991. Smith, Elsdon C. American Surnames. Baltimore: Genealogical Publishing Company, 1997.

D.P Essay Example | Topics and Well Written Essays - 1000 words

D.P - Essay Example From the very outset, identity is established as a prominent theme. In this way, the story’s setting is a German World War II orphanage. This is a significant setting as it allows Vonnegut to explore the lives of individuals with conflicting identities, most prominently Joe. Vonnegut writes, â€Å"The village carpenter†¦always came out of his shop to†¦speculate, with idlers his shop attracted, the nationalities of the passing kid’s parents† and â€Å"See the little French girl†¦look at the flash of those eyes† (Vonnegut 132). In this way the setting is highly unique. While it is a German orphanage, it is contained in a zone of American occupation. Additionally, the children contained in the orphanage have traits of differing nationalities, such as skin color, accents, or unique hair, however many of them speak German. In this context, Vonnegut greatly complicates traditional notions of identity, as the children in this orphanage exhibit conf licting backgrounds. There is the further consideration of the time of the story occurring in World War II. As such, the atrocities of war can be viewed as creating an existential crisis that demands traditional boundaries of identity be reimagined. The themes of belonging and place are further advanced in Vonnegut’s characterization of Joe. ... Clearly, Joe embodies a highly conflicted identity. While he has been given a notably German name – Karl Heinz – his skin color places him at odds with typical German culture. Additionally, Joe’s position as an outsider has led to his being imbued with a characteristic black American name – Joe Louis. Ultimately, in this characterization Vonnegut is deconstructing notions of identity and forcing the reader and Joe alike to consider exactly what constitutes a ‘self’. The themes of place and belonging are prominently implemented in terms of Joe’s own questioning of his background. While Joe is told by the nuns that his parental lineage is unknown, his suspicions are aroused when a boy Peter tells him that his mother was German and his father was American; notably, this multi-ethnic lineage – American and German – further complicates Joe’s identity. In terms of the theme of place, Joe begins to question the very nature of America and being an American. Vonnegut clarifies, â€Å"’What is an American?’ Joe said. ‘It is a person from another country.’ ‘Near here?’ ‘There are some near here, but their homes are far, far away – across a great deal of water.’ ‘Like the river?’ ‘More water than that Joe. More water than you could ever see† (Vonnegut 133). This dialogue allows Vonnegut the opportunity to construct a meditation on the notion of place. While Joe asks a simple question, one recognizes the nun’s difficulty in providing an objective answer; rather, the nun must resort to a location, rather than an intrinsic form of being ‘American’. Again there is the consideration of the story’s context being World War II. This war featured the deaths of millions of people based largely

Immigration and education- Research report Assignment

Immigration and education- Research report - Assignment Example ounding issues of immigration in United States of America One main issue that has been able to raise question across political divide and all other realm is the issue of education. Mostly, the concern that revolves around this issue is whether the immigration process is usually legal or illegal. Study has revealed that the largest numbers of immigrants usually come from Mexico; this group of immigrants always come in United States and lives in States that are close to their borders such as California, Arizona, New Mexico as well as Texas. However, studies have also indicated that other States such as Oregon, Nevada, Utah, Colorado, and Louisiana have also constantly received immigrants. This raises the question of why this trend has constantly increased. A group member has also tried to explain several reasons as to why this trend of immigrant increasingly continues. Some arguments have suggested that United States a big economy and therefore attracts a number of people all over the world. This desire to be part of United State has also resulted into different types of immigrants, where it is now evident that both legal and illegal immigrant get into the country in equal number. The issue of immigrant has resulted into the country having a number of categories of people who would like to make propositions on the matter of immigration and education. One of the categories that have been developed includes the views of the liberals and the conservatives. The liberals and the conservatives have confronted this matter of immigration and education in different ways. The liberals view the issue of immigration to be liberalized so that people can be regulated. The main argument by the liberalist is founded on the fact that United States is already overpopulated and can no longer sustain any additional immigration. As pointed in one of the papers, onservatives however have tried to approach the issue of immigration and education through a different process of the 2010