What is Beauty Alice Walker Essay Example For Students

What is Beauty Alice Walker Essay In her autobiographical story Alice Walker tells about how after the accident of losing sight in one eye she was never the same. At the young age of eight she was above all others in wit, looks, and talents. I think that the loss of her sight is not what blinded her most, but her unwillingness to except what had happened. Over that next six years she would not ever hold her head up, Alice found that children were mean, they couldn t live with her difference and neither could she. During her sophomore year of high school she had the ugly scar tissue removed, now all that was left was a thin glass like line. Soon after her life turned around. She had her first boy friend and she earned valedictorian of her class. Beauty comes from the inside; Alice found you are only as beautiful as you think, and the pain only hurts as long as you let it. There are as many ideas of beauty as there are number of people. As Alice was laying her baby girl to sleep she stared into Alice’s eyes and said Mommy there is a world in your eye! We will write a custom essay on What is Beauty Alice Walker specifically for you for only $16.38 $13.9/page Order now Never before did she look at it in this way. The question always was did I change after the accident?. Every choice that you make every experience that you go thought is what makes you one of a kind. Alice had it hard enough she thought, growing up in the 1940 s as a black girl. Now with this extra burden it was the straw that broke the camel back. Alice had it hard enough with her burdening eye, she believed that she did not deserve this, she asked what did I ever do? Alice Walker felt that her life was over, but amazingly she endured to become a famous writer. Alice said she is beautiful, whole and free and she is also me. This is the first time that she really believed that she was beautiful. What would happen if each and every person that you meet were the same? The reason that people love to meet people is the unknown feeling and their curiosity. One of the points that Alice made me realize is that a problem only hurts you as long as you let it hurt. Alice Walker is an amazing person to go on with her life. I know that this must has been a tortuous experience to endure. After reading this essay, I think that you can not look a beauty in the same way. But if this would have happened to me, I would have not dwelled on my loss but on my gain. In many ways she could see the world in a different way, this has made Alice walker an outstanding writer, with a unique point of view. What first came to mind when I read this story was something that my mother once told me beauty is in the eye of the beholder .

History of the Domestication of Sunflowers

History of the Domestication of Sunflowers Sunflowers (Helianthus spp.) are plants native to the American continents, and one of four seed-bearing species known to have been domesticated in eastern North America. The others are squash [Cucurbita pepo var oviferia], marshelder [Iva annua], and chenopod [Chenopodium berlandieri]). Prehistorically, people used sunflower seeds for ornamental and ceremonial use, as well as for food and flavoring. Prior to domestication, wild sunflowers were spread throughout the North and Central American continents. Wild sunflower seeds have been found in numerous locations in eastern North America; the earliest so far is within the American Archaic levels of the Koster site, as early as 8500 calendar years BP (cal BP); when it was precisely domesticated, is difficult to establish, but at least 3,000 cal BP. Identifying Domesticated Versions Archaeological evidence accepted for recognizing the domesticated form of sunflowers (Helianthus annuus L.) is the increase in the average mean length and width of achenethe pod that contains the sunflower seed; and since Charles Heisers comprehensive studies in the 1950s, the established reasonable minimum length for determining whether a particular achene is domesticated has been 7.0 millimeters (about a third of an inch). Unfortunately, that is problematic: because many sunflower seeds and achenes were recovered in the charred (carbonized) state, and carbonization can, and in fact often does, shrink the achene. In addition, the accidental hybridization of wild and domestic formsalso results in smaller sized domestic achenes. Standards to correct for carbonized seeds developed from experimental archaeology on sunflowers from DeSoto National Wildlife Refuge found that carbonized achenes exhibited an average of 12.1% reduction in size after being carbonized. Based on that, Smith (2014) proposed scholars use multipliers of about 1.35-1.61 to estimate the original size. In other words, measurements of carbonized sunflower achenes should be multiplied by 1.35-1.61, and if the majority of the achenes falls over 7 mm, you can reasonably surmise that the seeds are from a domesticated plant. Alternatively, Heiser suggested that a better measure might be the heads (disks) of sunflowers. Domesticated sunflower disks are significantly larger than wild ones, but,  unfortunately, only about two dozen partial or complete heads have been identified archaeologically. Earliest Domestication of Sunflowers The main site of domestication for sunflower appears to have been located in the eastern North American woodlands, from several dry caves and rock shelters of the central and eastern United States. The firmest evidence is from a large assemblage from the Marble Bluff site in the Arkansas Ozarks, securely dated to 3000 cal BP. Other early sites with smaller assemblages but potentially domesticated seeds include Newt Kash Hollow rock shelter in eastern Kentucky (3300 cal BP); Riverton, Eastern Illinois (3600-3800 cal BP); Napoleon Hollow, central Illinois (4400 cal BP); the Hayes site in central Tennessee (4840 cal BP); and Koster in Illinois (ca 6000 cal BP). In sites more recent than 3000 cal BP, domesticate sunflowers are frequent occurrences. Early domesticated sunflower seed and achene was reported from the San Andrà ©s site in Tabasco, Mexico, direct dated by AMS to between 4500-4800 cal BP. However, recent genetic research has shown that all modern domestic sunflowers developed from the wild eastern North American species. Some scholars have argued that the San Andres specimens may not be sunflower  but if they are, they represent a second, later domestication event that failed. Sources Crites, Gary D. 1993 Domesticated sunflower in Fifth Millennium B.P temporal context: New evidence from middle Tennessee. American Antiquity 58(1):146-148. Damiano, Fabrizio, Luigi R. Ceci, Luisa Siculella, and Raffaele Gallerani 2002 Transcription of two sunflower (Helianthus annuus L.) mitochondrial tRNA genes having different genetic origins. Gene  286(1):25-32. Heiser Jr. CB. 1955. The origin and development of the cultivated sunflower. The American Biology Teacher 17(5):161-167. Lentz, David L., et al. 2008 Sunflower (Helianthus annuus L.) as a pre-Columbian domesticate in Mexico. Proceedings of the National Academy of Sciences 105(17):6232-6237. Lentz D, Pohl M, Pope K, and Wyatt A. 2001. Prehistoric sunflower (Helianthus Annuus L.) domestication in Mexico. Economic Botany  55(3):370-376. Piperno, Dolores R. 2001 On Maize and the Sunflower. Science  292(5525):2260-2261. Pope, Kevin O., et al. 2001 Origin and Environmental Setting of Ancient Agriculture in the Lowlands of Mesoamerica. Science 292(5520):1370-1373. Smith BD. 2014. The domestication of Helianthus annuus L. (sunflower). Vegetation History and Archaeobotany 23(1):57-74. doi: 10.1007/s00334-013-0393-3 Smith, Bruce D. 2006 Eastern North America as an independent center of plant domestication. Proceedings of the National Academy of Sciences 103(33):12223-12228.

Critical Analysis Essay Example | Topics and Well Written Essays - 250 words

Critical Analysis - Essay Example However, in this case it appears that the church has developed a political arm, which has a firm grip amongst the legislators. Secondly, what is the purpose of the writer? The author tries to shed light on gross violations in the Bahamian society which are going on unabated yet, the very agencies designed to safeguard against this take to shifting responsibilities and sometimes taking part in perpetuating these violations themselves e.g. the police, specifically in-charge of security, differ it’s duty by pegging it’s performance on the church’s intervention. Secondly, he condemns the church over its abuse of public trust by getting swayed into primarily pubic-related issues as opposed to their divine calling to administer matters of faith. Thirdly, he serves to open the eyes of members of the society to the realization that the overall change as desired by the state-to free Bahamas of the previous year mishaps-lies ultimately in themselves as citizens. He accomplishes this by showing failures of the legislatures, the security agents, and the custodians of the society such as the church. Thirdly, we examine the writer’s tone and feelings. The author is disapproving-even critical-about the ability of realizing the objectives of state for the New Year. He begins with much hope following the declaration by Bahamas Christian Council that calls on a change of people’s attitudes. This hope gradually ebbs away into despair, and he appears disillusioned in lieu of the rot within the very council empowered to oversee the transition. He appears enraged at one point when the BCB makes submissions to the local cable network and the URCA on suitable time to air adult-rated programming. To him, it seems the council is being hypocritical by at one point rightly condemning airing of pornography due to its impact on children, yet in the very same breathe appears to approve its viewing by the adult population (White field 3, paragraph 5). Shouldn’t the council

The British Monarchy is a dignified part of the Constitution. Why Essay

The British Monarchy is a dignified part of the Constitution. Why - Essay Example â€Å"In the plight of this, several scandals have been unearthed eliciting interest among the media and thus an increased call for Republicans making the future of monarchy in question† (Blain & O'Donnell, 2003). In order to get an insight into the present and the future view of the British monarch, it is important to involve the composition of the entire British government that is the monarch, the House of Lords and the House of Commons in the discussion. Finally, the paper will discuss the British monarchy under the historical-constitutional context, political context and the cultural aspects with a view of establishing its constitutional validity in the UK. â€Å"During the 17th century, British monarchs were empowered to make and pass laws governing land† (Cannon, & Griffiths, 2000). The monarch was therefore an executive one. It is however worth noting that from the beginning of the 18th century, due to their impartiality, the monarch served as a constitutional mo narch. Rules and conventions were drafted that would bind them from making impartial judgements. In addition to this, the monarch’s constitution power was limited during the reign of Queen Victoria. â€Å"The main role of the monarch was mainly that of advisory to the ministers† (Cannon, & Griffiths, 2000). ... As the head of state of the commonwealth nations, the monarch has powers to confer titles, braveries and honours to persons who qualify. It is important to note that the monarch plays a key role in constituent organizations such as the Armed Forces and the Church of England. â€Å"In the armed forces, the monarch acts as the commander and as such, soldiers during their swearing in to work swear allegiance to the crown but not to the state† (Cannon & Griffiths, 2000). In the Church of England, the monarch plays the role of a governor. In addition to the constitutional roles of the monarch, there are non-constitutional roles that the monarch plays. â€Å"The queen for instance acts as a symbol of national unity where she is expected to preside over important state ceremonies as well as representing Britain in international arenas† (Cannon & Griffiths, 2000). Much of the queen’s work lies on that of representing the state within and outside the UK. This alone raises the profile of the nation raising the interest of both foreign and local tourists. A vital role of the monarch that is imperceptible and unconstitutional is acting as a symbolic head of the British Nation. This role represents the intangible part of the British constitution. It is therefore exciting and preserves the admiration of a large population worldwide. â€Å"The monarchy can be described as a dignified part of the British constitution† (Loughlin, 2007). The role of the monarch as enshrined in the British constitution can be examined by looking at various theories of the British state. First, the monarch presents a modern pluralist interaction in governance. â€Å"The ancient angle through which the monarch was first viewed has proved

How is Jesus described in Matthew's Gospel as the fulfillment of Essay

How is Jesus described in Matthew's Gospel as the fulfillment of Jewish hope - Essay Example In addition, he expected, in some respects that the gentiles would adhere to some aspects of the Torah beyond the laws that were formed for status or social distinction. Therefore, any portrayal in the 1st century of Jesus, obviously, would reflect Jesus as a Jew as was the case. However, it is the Gospel of Matthew, among all the other Gospels, that stresses the Jewish origins of Jesus. In the Gospel of Matthew, it is evident that Jesus is the ultimate fulfillment of the scriptures of the Jews in more than a dozen citations of fulfillment. Matthew starts by presenting Him as David’s son and an anointed king. Jesus, in the Gospel of Matthew, is presented as the new coming of Moses, for example, in the birth narrative. In the Sermon on the Mount, Matthew alludes to the continued theme contending that Jesus was the prophet whom the Jews had been expecting like Moses, and this is addressed in Matthew chapters 5 to 73. Here, Jesus continues to affirm the validity of the Torah to h is followers. He exemplifies that his intention is not to abolish Moses’ law or the earlier prophets but that he had arrived to fulfill them. He also claims that not an iota will pass from the Torah until it is accomplished in its totality. Jesus also teaches that anyone who relaxes these laws, even the least of them, and causes other men to do so will be the least in heaven and vice versa. He finishes by stating that unless the righteousness of his followers exceeds the Pharisees and scribes, they will not see heaven. The followers of Jesus, therefore, were required to obey the Torah in a manner that was better than the Pharisees were. The Pharisees had a reputation, both in the Gospels and outside it for following the Torah carefully in their everyday life beyond what was practiced by other Jews4. This comes through as a key to the elucidation of the following material that Jesus quotes Moses’ law and interprets the law in a manner, which affirms in the strongest ter ms the laws’ original intent as Jesus in the Gospel of Matthew comprehended it. These do not seek to replace Moses’ law but, instead, present a radicalization of why God gave the laws in the view of Matthew. Some of those in the community that Matthew wrote the Gospel for, as well as Matthew himself, evidently went on placing importance on adhering to the Jewish law and continue being Jewish in this manner5. The Gospel of Matthew was written around the year 80-85 CE, which was about twenty years following the death of the apostle6. It is, therefore, clear that another person and it wrote this Gospel is likely that this person was trained in the law of the Jews as Matthew was. As with the rest of the Gospels, Matthew possesses a unique perspective since it interprets Jesus’ life for a specific audience. Matthew’s first readers constituted of Jews and Christian converts, who previously gentiles were living in Antioch. The first Christians were converts from Judaism, although when the church began to accept gentiles, conflicts abounded. For instance, they had to decide whether the later converts would be required to convert to Judaism first on being accepted into the Christian faith7. The argument was as to whether they would have to observe traditional customs of the Jews and follow the Law of Moses. The argument also

Marriage and Muslim Law

Marriage and Muslim Law The researcher has adopted a doctrinal form of research to do his project. The project entails the researcher to analyzes the concept of marriage under muslim law. Various sources both primary and secondary sources have been consulted for the same. No part of this project is plagiarized and the project is the original work of the researcher. Introduction To what extent is sharia a fixed set of norms that apply to all Muslims? Many assume that sharia rules can simply be found either by reading the Quran, or by listening to the opinion of any Muslim priest. They also assume that all Muslims are bound by the same rules, and that sharia rules can thusbe enforced across national borders to all Muslims equally, in the MiddleEast, Africa, Asia, and Europe. But is this correct? And if not, what then is the correct understanding of sharia? When people refer to the sharia, they are, in fact, referring to their sharia in the name of the eternal will of the Almighty God. The variety of meanings of sharia has given rise to a flexible, multi-interpretable discourse about sharia and law which moves smoothly from one meaning of sharia to another. Marriage or Nikah in Islamic law is a contract pure and simple needing no writing and no scared rites. All that is necessary is offer and acceptance made in the presence and hearing of two male or female witnesses and recording the factum of marriage in the Nikah Register maintained in every mosque signed by the parties and attested by witnesses. It is payable to the wife on the dissolution of marriage or death or divorce. In India, there is no need to register the Muslim marriage, as there is no law requiring registration. I am grateful to Dr.Vijender Kumar to give me this valuable opportunity to do a project on The Concept of Marriage under Muslim Law. We have seen, it is the family law that has always represented the very heart of the Sharia, for it is this part of the law that is regarded by the Muslims as entering into the very warp and woof of their religion. Generally speaking, in the law of the family alone that the Sharia is still applied to some four hundred million Muslims, for it is virtually only in the Arabian Peninsula, Afghanistan, Northern Nigeria that the Sharia is applied today, as such, outside the sphere of family relations and personal status. It is precisely in regards to the law of marriage and divorce that the battle is joined today between the forces of conservatism and and progress in the Muslim world, and the vicissitudes of that battle provide, as we have seen, a gauge of social progress, a mirror of the advance of modernism in Islam, and an illustration of how a nominally immutable law can be changed in practice. Let us start then with a summary statement of Islamic law in these matters. A Muslim woman is bound to monogamy, while a Muslim man may have as many as four wives at once, but no more. In addition, the Ithna Ashari branch of the Shia, alone , allows him to have any number temporary marriages, or marriage of enjoyment, while all schools allow a man to indulge rights of concubinage with his own female slaves. Any sexual intercourse outside these limits  [1]  constitute zina, or illicit sex relations, for which the punishment is death by stoning in the case of an offender who has ever consummated a lawful marriage, and one hundred lashes in the case of others. But these penalties can seldom be properly imposed because of the exceedingly exacting standard of proof required, and the principle that such punishments are averted by any circumstance of doubt-besides the fact that Islamic criminal law has today only a very limited application. In addition a Muslim husband may repudiate his wife or wives at any time and at his unilateral discretion. So much for a very general summary. It is essential, however, first to consider this against its historical background and then elaborate it in greater detail. Marriages in Islam Islam, unlike other religions is a strong advocate of marriage. There is no place for celibacy like, for example the Roman Catholic priests and nuns. The prophet (pbuh) has said there is no celibacy in Islam. Marriage is a religious duty and is consequently a moral safeguard as well as a social necessity. Islam does not equal celibacy with high taqwa / Iman. The prophet has also said, Marriage is my tradition who so ever keeps away there from is not from amongst me. Marriage acts as an outlet for sexual needs and regulate it so one does not become a slave to his/ her desires. It is a social necessity because through marriage, families are established and the family is the fundamental unit of our society. Furthermore, marriage is the only legitimate or halal way to indulge in intimacy between a man and a woman. Islam takes a middle of the road position to sexual relations , it neither condemns it like certain religions, nor does it allow it freely. Islam urges us to control and regulate our desires, whatever they may be so that we remain dignified and not become like animals. Historical Background In pre-Islamic Arabia, it seems, there were several types of marriage, ranging probably from the patrilineal and including the so-called marriage of temporary enjoyment. The most respectable form, however, was a patrilineal marriage in which the groom paid a dower for, or to, his bride. This has developed no doubt, out of the widespread custom of paying bride-wealth to the tribe or the family of the bride for the loss of her reproductive capacity and as a stabilization both of the union and of the relation between two families; but it would seem that even before the the advent of Islam the dower had come to be regarded in Arabia as properly belonging to the bride herself. In any case this is a characteristic of the Islamic law of marriage, however much it is still disregarded in practice in some quarters. Muslim jurists often in fact employ the simile of sale, and regard the dower as consideration for marital rights-a consideration that constitutes an essential element in every Muslim marriage. Nor is this dower repayable on divorce, in Islamic law, once the marriage has been consummated, even where the wife is primarily at fault, except by her own voluntary agreement. Hanafis, on the other hand, consider that an adult woman may contract herself in marriage provided she chooses a husband who is her equal in respect of family, trade, religion, and so forth; that only minors may be given in marriage without their consent; and that even minors have an option of repudiating such a marriage when they reach majority I all cases in which the guardian who acted for them was other than father or grandfather.  [2]  The other Sunni schools exclude marriage by compulsion by any except the father or fathers father (or, in the case of the Malikis, the father or father or his executor); but they extend such compulsion, in respect of virgins daughters, far beyond majority. In addition, a man is prohibited from being married, at one and the same time, to two women who would be debarred, were one of them a male, from marrying each other;  [3]   An Overview of Concept of Marriage in Muslim Law Islam, unlike other religions is a strong advocate of marriage. There is no place of celibacy in Islam like the Roman Catholic priests nuns. The Prophet has said There is no Celibacy in Islam. Marriage acts as an outlet for sexual needs regulates it so one doesnt become slave to his/her desires. It is a social need because through marriage, families are established and the families are the fundamental entity of our society. Furthermore marriage is the only legitimate or halal way to indulge in intimacy between a man and woman. Islamic marriage although permits polygamy but it completely prohibits polyandry. Polygamy though permitted was guarded by several conditions by Prophet but these conditions are not obeyed by the Muslims in toto. Marriage:-Pre Islamic Position Before the birth of Islam there were several traditions in Arab. These traditions were having several unethical processes like:- (i) Buying of girl from parents by paying a sum of money. (ii) Temporary marriages. (iii) Marriage with two real sisters simultaneously. (iv) Freeness of giving up and again accepting women. These unethical traditions of the society needed to be abolished; Islam did it and brought a drastic change in the concept of marriage. Marriage Defined It is quiet relevant to know whether the Muslim marriage is a sacrament like the Hindu marriage, for this let us get acquainted with some of the definitions of Muslim marriage. (a)  Hedaya  [4]  : Marriage is a legal process by which the several process and procreation and legitimation of children between man and women is perfectly lawful and valid. (b)  Bailies Digest  [5]  :- A Nikah in Arabic means Union of the series and carries a civil contract for the purposes of legalizing sexual intercourse and legitimate procreation of children. (c)  Ameer Ali  Ã‚  [6]  :- Marriage is an organization for the protection of the society. This is made to protect the society from foulness and unchestity. (d)  Abdur Rahim  [7]  :- The Mahomedan priests regard the institution of marriage as par taking both the nature of Ibadat or devotional arts and Muamlat or dealings among men. (e)  Mahmood J.  [8]  :- Marriage according to the Mahomedan law is not a sacrament but a civil contract. (f) Under Section 2 of Muslim Women (Protection of Rights on Divorce) Act, 1986 Marriage or Nikah among Muslims is a Solemn Pact or Mithaq-e-ghalid between a man a woman soliciting each others life companionship, which in law takes the form of a contract or aqd. Its a matter of query still existing whether Muslim marriage is only a civil contract or an Ibadat Muamlat. While unleashing the various definitions its quite a big problem to say which one is the most appropriate, in my opinion although the essentials of a contract is fulfilled yet marriage can never be said to be a contract because marriage always creates a bondage between the emotions and thinking of two person. .J Sarsah Sulaiman  [9]  has said In Islam , marriage is not only a civil contract but also a sacrament. Muslim marriage can also be differentiated from a civil contract on the basis of following points:- (a) It cannot be done on the basis of future happenings unlike the contingent contracts. (b) Unlike the civil contract it cannot be done for a fixed period of time. (Muta Marriage being an exception.) Purpose of Marriage The word Zawj is used in the Quran to mean a pair or a mate. The general purpose of marriage is that the sexes can provide company to one another, procreate legitimate children live in peace tranquility to the commandments of Allah. Marriage serves as a mean to emotional sexual gratification and as a mean of tension reduction. Marriage compulsory or not ? According to Imams Abu Hanifa, Ahmad ibn Hanbal Malik ibn Anas, marriage in Islam is recommendatory, however in certain individuals it becomes Wajib or obligatory. Imam Shafi considers it to Nafl or Mubah (preferable). The general opinion is that if a person , male or female fears that if he/she does not marry they will commit fornication, then marriage becomes Wajib. However, one should not marry if he does not possess the means to maintain a wife and future family or if he has no sex drive or if dislikes children, or if he feels marriage will seriously affect his religious obligations. Prophet said:- When a man marries he has fulfilled half of his religion, so let him fear Allah regarding the remaining half. This very wording of Prophet marks the importance of marriage, thus it could be well concluded that marriage in Islam is must. Capacity for Marriage The general essentials for marriage under Islam are as follows:- (i) Every Mahomedan of sound mind and having attained puberty can marry. Where there is no proof or evidence of puberty the age of puberty is fifteen years. (ii) A minor and insane (lunatic) who have not attained puberty can be validly contracted in marriage by their respective guardians. (iii) Consent of party is must. A marriage of a Mahomedan who is of sound mind and has attained puberty, is void, if there is no consent. Requirements of Muslim Nikah The solemnization of a Muslim marriage requires adherence to certain forms and formulas. They are called the essentials of a valid marriage. If any of these requirements is not fulfilled the marriage becomes either void or irregular, as the case may be. The essentials are as follows: Proposal and Acceptance Competent Parties No legal Disability Absolute Prohibition There is absolute prohibition of marriage in case or relationship of consanguinity which means the relationship of the person through his/her father or mother on the ascending side, or through his or her own on the descending side. Marriage among the persons related by affinity, ie, through the wife is not permitted. Marriage with foster mother and other related through such foster mother is also void. Relative Prohibitions : Unlawful conjunction Marrying a fifth wife Marrying a woman undergoing iddat Marrying non-Muslim Absence of proper witnesses Woman contracting a second marriage during the subsistence of the first marriage. The following marriages are also prohibited: Marrying pregnant women Marrying own divorced wife Marrying during pilgrimage Essentials of Marriage The essentials of a valid marriage are as follows:- (i) There should be a proposal made by or on behalf of one of the parties to the marriage, and an acceptance of the proposal by or on behalf of the other party. (ii) The proposal and acceptance must both be expressed at once meeting. (iii) The parties must be competent. (iv) There must be two male or one male two female witnesses, who must be sane and adult Mahomedan present hearing during the marriage proposal and acceptance. (Not needed in Shia Law) (v) Neither writing nor any religious ceremony is needed. Essentials Explored (i) A Muslim marriage requires proposal Ijab from one party and acceptance Qubul from the other side. This must be done in one sitting. (ii) The acceptance must be corresponding to what is being offered. (iii) The marriage must be effectively immediate. If the Wali says I will marry her to you after two months, there is no marriage. (iv) The two parties must be legally competent; i.e. they must be sane and adult. (v) The women must not be from the forbidden class. (vi) The consent given must be free consent,. It must not be an outcome of compulsion, duess, coercion or undue influence. Kinds of Marriage Under Muslim generally two types of marriage is recognized   (i) Regular Marriage (essentials discussed earlier) (ii) Muta marriage Muta Marriage: Muta marriage is a temporary marriage. Muta marriage is recognized in Shia only. Sunni law doesnt recognize it. (Baillie, 18). A Shia of the male sex may contract a Muta marriage with a woman professing the Mahomedan, Christian or Jewish religion, or even with a woman who is a fire worshipper but not with any woman following any other religion. But a Shia woman cannot contract a Muta marriage with a non muslim. The essentials of Muta marriage are:- (1) The period of cohabitation should be fixed. (2) Dower should be fixed. (3) If dower specified, term not specified, it could amount to permanent or regular marriage. (4) If term fixed dower not specified, it amounts to void marriage. Aspects of Marriage (i) Valid or Sahih (ii) Irregular or Fasid (iii) Void or Batil (i) Valid or Sahih Marriage: -  Under the Muslim law, a valid marriage is that which has been constituted in accordance with the essential conditioned prescribed earlier. It confers upon the wife; the right of dower, maintenance and residence, imposes on her obligation to be faithful and obedient to her husband, admit sexual intercourse with him observe Iddat. (ii) Irregular or Fasid Marriage:   Those marriages which are outcome of failures on part of parties in non fulfillment of prerequisites but then also are marriages; to be terminated by one of he party is termed to be Irregular marriages. They are outcome of- (a) A marriage without witness (Not under Shia Law) (b) Marriage with fifth wife. (c) Marriage with a women undergoing Iddat. (d) Marriage with a fire-worshipper. (e) Marriage outcome of bar of unlawful conjunction. An irregular marriage has no legal effect before consummation but when consummated give rise to several rights obligations. (iii) Void or Batil Marriage:- A marriage which is unlawful from its beginning. It does not create any civil rights or obligations between the parties. The offspring of a void marriage is illegitimate. They are outcome of- (a) Marriage through forced consent. (b) Plurality of husband. (c) Marriage prohibited on the ground of consanguinity. (d) Marriage prohibited on the ground of affinity. (e) Marriage prohibited on the ground of fosterage. Effect of Marriage (Sahih) The lawful obligations which arise after marriage are as follows- (i) Mutual intercourse legalized and the children so born are legitimate. (ii) The wife gets power to get Mahr (iii) The wife entitles to get maintenance. (iv) The husband gets right to guide and prohibit the wifes movement(for valid reasons only) (v) Right of succession develops. (vi) Prohibition of marriage due to affinity. (vii) Women bound to complete Iddat period not to marry during Iddat period; after divorce or death of husband. The ob ligations and rights set between the two parties during and after the marriage are to be enforced till legality. On the basis of a marriage husband and wife do not get the right on one anothers property. THE MARRIAGE CEREMONY: 1. Engagement or Mangni: Does not qualify the future spouses to go out together, even if the parents consent. Man and woman become permissible for each other only after the performance of Nikah. 2. Dowry: The unislamic system of demanding and accepting dowry must be avoided at all costs. Shariah does not make any expense incumbent on the bride/brides parents. Even the marriage expenses, it is recommended to be borne by the bridegroom. However, the bride can bring whatever she wants of her free will, and it will always belong to her. 3. Other Unislamic Customs: Many other unislamic customs have crept into the marriage ceremony of some Muslims. These customs are either borrowed from non-Muslim cultures or continue because they are established in past generations. One must avoid them if they are against the Shariah, even if some people are displeased. Other customs like the breaking of coconut etc. also do not feature among the Islamic rituals. All actions, customs etc., which show disrespect to Islam or weaken the importance of Islam, have to be avoided. 4. Haraam Acts: Some of the rituals in marriage ceremonies are absolutely Haraam like the playing of music. It is also Haraam for ladies to go for mixed gatherings without proper Hijab. Such things invite divine wrath and take away the blessings of this auspicious occasion. In the Islamic Law, marriage is an Aqd, a contract. The components of this contract are as follows: A. Proposal: In Islam the process of proposal by a man to a woman for her hand in marriage, or for that matter, to her family, is encouraged. Islam considers this natural, and recommends it as an act of respectability and dignity for women. B. Mahr: And the intending husband is asked to offer a Mahr to the bride. Holy Quran says, And give women their Mahr as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result. (Surah Nisa 4:4) The following points are worthy of consideration: a) Mahr must be agreed upon by the marrying partners themselves, not by parents. b) Mahr is her right, to which her husband remains indebted. c) It is a free gift and not her price. The Mahr may be cash, kind or non-material (like training or teaching something). It can be paid up front or can be in form of promise to pay upon demands decided prior to the solemnization of marriage. Moajjal (immediate), Muwajjal and Indat-talab (on demand). However, it is much recommended to pay it before or at the time of Nikah itself. C. The Nikah Ceremony: According to Shariah, the wife-to-be says, An Kahtu nafsaka alal mahril maloom. (I have given away myself in Nikah to you, on the agreed Mahr.).Immediately, the man (bridegroom) says, Qabiltun Nikaha. (I have accepted the Nikah.).With these pronouncements, they become husband and wife. If the marrying partners are not able to recite the formula in Arabic, one or two persons or priests are appointed and authorized to officiate. One who represents the bride would first seek her explicit consent to officiate on her behalf, and so would the other who acts on behalf of the groom. Naturally, there would be a slight variation in the pronouncements, because the persons reciting them are appointees. A person who represents the bride would initiate by saying, Ankahtu muwakkilati muwakkilaka alal mahril maloom. (I give away in Nikah the woman who has thus appointed and authorized me, to the man who has authorized you, on an agreed Mahr.) The grooms representative would respond, Qabiltunnikaaha limuwakkili alal mahril maloom. (I accept the Nikah on behalf of the one who has appointed me, on the agreed Mahr.) It is mustahab to recite a brief discourse or Khutba before the Nikah formula is enunciated. In this Khutba, Allah is praised for His Wisdom in regulating the lawful process of procreation, and then the traditions from Holy Prophet Muhammad (s.a.w.) are also recited. D. Time of Marriage Ceremony: Though basically marriage is allowed at all times, there are some days on which marriage is not recommended; some of these are based on ahadith and some on cultural, historical reasons.Generally, we can categorize these days into three: (a) There are some ahadith which say that it is makruh (not recommended) to have a marriage ceremony on the days when the moon is in the constellation of Scorpio (this is known as al-qamar fil aqrab or qamar dar aqrab), during the last two or three days of the lunar months, and on Wednesdays. (b) There are certain days of the Islamic calendar, which have become associated with the early events of the Islamic history; for example, the 10th of Muharram is the day of mourning for the massacre at Karbala or the day of Holy Prophet Muhammads (s.a.w.) death in Safar, etc. Since such days are commemorated by the Muslims as days of mourning, it is socially and, to some extent, religiously not recommended to have a marriage ceremo ny on such days. Shia Ithna Ashari (Twelver Shias), especially in India and Pakistan, rarely perform marriage ceremony between the 1st of Muharram and the 8th of Rabi al-Awwal as this period includes the mourning days of Muharram culminating in the martyrdom of Imam Askari (a.s.). The 9th Rabi al-Awwal is celebrated as Eid-e-Zahra..If there is a need, however, Nikah, can be performed at any time. E. Permission of the Bride-to-be/Father: The girls consent is necessary and has to be taken by her representative, directly. In case of a virgin/spinster the fathers or the grandfathers permission is also necessary. However if the permission is unreasonably withheld under some conditions or the girl has no father/paternal grandfather it is not necessary. However, a woman who is not a virgin, does not require any permission in case of remarriage. Conclusion Marriage is a religious duty of every Muslim and it is considered to be a moral safeguard and a social need. The Prophet has also said Marriage is my tradition whosoever keeps away there from is not from amongst me. Holy Quran says: And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, Allah will make them free from want out of His grace; and Allah is Ample-giving, Knowing. (Surah Nur 24:32).The above ayat begins with the words Wa Ankehoo (And marry ) The imperative form of the word nikah implies that either it is obligatory or highly recommended. According to scholars, though marriage is a highly recommended act, it becomes obligatory when there is a chance of falling into sin.Holy Prophet Muhammad (s.a.w.) says, No house has been built in Islam more beloved in the sight of Allah than through marriage. On another occasion Holy Prophet Muhammad (s.a.w.) said: The best people of my nation (Ummat) are those who get married and have chosen their wives, and the worst people of my nation are those who have kept away from marriage and are passing their lives as bachelors.Imam Ali (a.s.) exhorts, Marry, because marriage is the tradition of Holy Prophet Muhammad (s.a.w.). Holy Prophet Muhammad (s.a.w.) also said, Whosoever likes to follow my tradition, then he should know that marriage is from my tradition. Unlike Hindu where the marriage is a sacrament, marriages in Muslims have a nature of civil contract. Marriage is necessary for the legitimization of a child. When the marriage is done in accordance to the prescribed norms it creates various rights and obligations on both the parties.

Great Bear Rainforest Essay example -- British Columbia Nature Wildern

Great Bear Rainforest The controversy over logging, and more specifically clearcutting, is not a new issue in America. Ever since the 1920's and 1930's, when this nation started to become conscious of conservation, citizens have weighed the consequences of logging. Critics have questioned whether the increase in jobs, tax dollars, and economic growth was worth the destruction of forest lands. Regardless of what they believe today, the logging industry had become so efficient that by the late 1980's nearly 100,000 acres of federal land had been clearcut since the industry began. Logging technology has advanced rapidly in terms of speed, to meet the increasing demands for lumber, paper, and other products derived from trees. This in turn has greatly impacted the environment by severely degrading watersheds, leading to increased soil erosion, the diminution in the quality of drinking water, and the decline of fish stocks, among many other consequences. In this essay I will examine the progression of logging equipment throughout the 19th and 20th centuries and discuss how these changes in technology have not only changed the relationship of those who work in the industry, but also haw this has changed the wider relationship of society and nature. Before starting my research I thought there had been a progressive increase in the amount of land that had been clearcut. My reasoning for this was that logging machinery at the end of the 19th century was primitive compared to that of more recent times. As a result, it would have been difficult to compete with the output of today's industry. However, in the late 19th century there was a boom in the logging industry and thousands of acres of land across the nation were forested. Hist... ...the improvement in machinery. However, if they were just based on technological improvements, there would not be a continual rise and fall in the logging industry. These periods of increased logging have drastic affects on the environment, today, just like one hundred years ago. More importantly, the growth in technology has led to the reduction of workers. In my opinion, it seems that now we are dealing with the big capitalist pull. Individual companies are buying these forests just to log. For the most part, they are the ones that are reaping the benefits, while destroying habitats for people and animals alike. Thereby changing the relationship of those who work in the industry and that of environmentally conscience society. 1 According to Foster, "harvesting is sustainable if the stimulated growth rate is equal to or greater than that of the existing forest."