Search results for 'tag:Sample tag:Literature' matching tags 'Sample' and 'Literature'

How I Teach Literature

ms.s — Wed, 01 Oct 2008 11:36:44 GMT

I wanted to share one strategy on how will I teach Literature to my students in the future. My chosen selection was "The Last Leafâ by O. Henry. I focused on the creative level of reading wherein I asked my students to relate a quotation and illustrate by giving examples based on real life on how they understood the story. My sample finished product looked like this:

Illustration:

âThe Last Leafâ by O. Henry is one our literary selections tackled when I was in third year which I can relate to the quotation above. The main character here loses hope in her life because of failures in painting which is her source of income and wanting to die, until her neighbor changes this when he painted a leaf which became an inspiration for her which caused the neighbor to die. The main character now realizes that she needed to continue her life with a purpose now.

I also can illustrate the life of a Manilyn Monroe. She should have been very lucky in her time because she had things more than enough for her. She had a very good life, sheâs rich and popular. But at her peak of success she committed suicide. She is an example of a person living with out a sense and wasted her life easily. Her life must have been very bad. She is not only the person who commits suicide but many people around the world. These people may not know really how to live and these people may not know God.

Quotation:

âWe are always getting ready to live but never living.â

- Ralph Waldo Emerson

Explanation:

The quotation means that all people are living just because they need to live. They live because it is the fact of life and they donât have any choice. They donât have any purposes in living. They donât know why and how living life to the fullest of what you are. In this world all of us are living because it is what we are used to but not realizing that living has deeper meaning than that. Life is a wonderful thing God had given us so we shouldnât waste it after all. We must give the best shot in every moment we live because this life is only once that is given.

On earth each of us has a work to do before our lives have done. We are the ones who make out of our life and the ones responsible for it. Yet, we donât really know the difference of live from living. Live for an ordinary person is like living with out a God. Their life doesnât have directions and they are living in a miserable life, while living is having a beautiful life with God and a bright future.

In conclusion, we live because we have a purpose here on earth. That is why we are living because we believe that there is a God who made us having a plan for us.

This was the tangible product that I expect from my students to confer with. This shall be included in my lesson plan if I had given the chance to execute the teaching. I hope you can give insights on what should I improve and modify. Thank you and have a nice day.

Sincerely,
Kahren Sagun
3rd Year BSE Major in English
University of Santo Tomas Philippines

Re: This is my introduction! Please correct

Feebs11 — Tue, 09 Jan 2007 21:14:05 GMT

Chapter 1: Introduction [Introductions usually precede chapters: retitle â âIntroductory Remarks" or remove âChapter 1]

The focus of the present research is Peruvian emigration to Japan, usually known as the âreturn migrationâ[1]. Among the migratory flows of exiting Peru, the ubiquitous nature of the Peruvian expatriate is common. Expression such as âin Everywhere there is a Peruvianâ, âAll Peruvians want to migrateâ, or âYeah! I met a Peruvianâ¦how come?...he/she left Peru and was a worker inâ¦;â are commonly heard in the USA, Canada and Europeans countries where the numbers of immigrants are high in proportion to the population, often causing a new configuration of the social structure in those countries; however, when it turns to Peruvian immigrants in Japan, the ~~panorama~~ situation is different, because ~~this recent~~ the migratory flow i~~n direction~~ to Japan is still new compared with other countries.

The specific theme that I approached in this context of the Peruvian migratory flow to Japan or Nikkei-Peruvian (descendants of Japanese) is the Peruvian family. To deepen the knowledge of the characteristics of the Peruvian family in Japan allows an integral approaching of the migratory phenomenon, since the use of the household as unit for analysis includes all the family members, independent of birth country.

~~The~~ Peruvian immigration to Japan shows certain peculiar particularities. Some of those particularities are the primordial focus of the research, and ~~it is~~ they are characterized by the distinctive context of the emigrantâs new process of communication among family members, changing roles compared with the traditional family in Peru, and those features involved in a context of indecision of returning or not to Peru.

The paper is divided into six parts. In chapter one I make an introduction to the topic, explaining the current situation and the need for scholarly research. In chapter two I review the recent theoretical and empirical literature on international migration, Nikkei return migration and migrants in Japan. In chapter three I provide a useful background and an overview of the characteristics of the Japanese Peruvians that reside in Japan. In chapter four I show the methodology employed in the study, data collection and the configuration of the sample. In chapter five I offer explanations for the findings of the study. In ~~part~~ chapter six I discuss the effects of migration in the Japanese Peruvian community as seen in the host society. At the end of this thesis I offer the conclusions of the study.

Finally, I expect that this study will contribute to the[dearth=an insufficient quantity or number]corpus of research related to familial problems inside the Peruvian community. However, there are still a number of topics that need specialized investigation. I consider that further research oriented to fill the lack of expert knowledge and the promotion of ~~advance~~ further debate should be ~~foster~~encouraged. In this way the acquisition of valuable information can bridge the existent gap of information on this interesting group.

This is my introduction! Please correct

Yrmacita — Mon, 08 Jan 2007 21:24:36 GMT

please,please take a look of this, i need to submit it soon

Chapter 1: Introduction

The focus of the present research is Peruvian emigration to Japan, usually known as the âreturn migrationâ[1]. Among the migratory flows of exiting Peru, the ubiquitous nature of Peruvian expatriate is common. Expression such as âin everywhere there is a Peruvianâ, âall Peruvians want to migrateâ, or âYeah! I met a Peruvianâ¦how come?...he/she left Peru and was a worker inâ¦;â are commonly heard in USA, Canada and Europeans countries where the numbers of immigrants are high in proportion to the population, often causing a new configuration of the social structure of those countries; however when it turns to Peruvian immigrants in Japan, the panorama is different, because this recent migratory flow in direction to Japan is still new compared with other countries.

The specific theme that I approached in this context of the Peruvian migratory flow to Japan or Nikkei- Peruvian (descendants of Japanese) is the Peruvian family. To deepen the knowledge of the characteristics of the Peruvian family in Japan allows an integral approaching of the migratory phenomenon, since the use of the household as unity for analysis includes all the family members, independent of birth country.

The Peruvian immigration to Japan holds certain peculiar particularities. Some of those particularities are the primordial focus of the research, and it is characterized by the distinctive context of the emigrantâs new process of communication among family members, changing roles compared with the traditional family in Peru, and these features involved in a context of indecision of returning or not to Peru.

The paper is divided in six parts. In chapter one I make an introduction to the topic, explaining the current situation and the need for scholar research. In chapter two I review the recent theoretical and empirical literature on international migration, Nikkei return migration and migrants in Japan. In chapter three I provide a useful background and an overview of the characteristics of the Japanese Peruvians that reside in Japan. In chapter four I show the methodology employed in the study, data collection and the configuration of the sample. In chapter five I offer explanations of the findings of the study. In part chapter six I discuss the effects of migration in the Japanese Peruvian community as in the host society. At the end of this thesis I offer the conclusions of the study.

Finally, I expect that this study can contribute to the dearth of research related to familial problems inside the Peruvian community, however still remain a number of topics that need specialized investigation. I consider that further research oriented to fill the lack of expert knowledge and the promotion of advance debate should be foster, in this way the acquisition of valuable information can bridge the existent gap.

[1] The return migration is specifically targeted at Peruvians of Japanese descend; many non Japanese-Peruvians have gone to Japan to work as factory laborers. This study includes all individuals with the Peruvian nationality.

Re: Sample text

simplyblessedwithlove — Sat, 30 Sep 2006 21:30:33 GMT

Englishuser wrote:

Hi everyone,

Is the writer of the below paragraph a native speaker of English or not? What do you think?

The Old English Period 477 - 1066

The first Englishmen were foreigners. They came from Europe and settled in a country already inhabited by another race - the Britons. And it is to these foreigners - the Angles and the Saxons - that we owe the start of English literature. Along with their pagan religion, their families and their laws, they brought with them their poetry. Heroic warrior poems like Beowulf with their harsh, Germanic consonants were sung out in the mead halls as the listeners feasted and drank. These poems had no written form; they lived only in the memories of the singers and were handed down from one generation of bards to another. It is ironic that we owe the preservation of this war-like pagan poetry to the Christian monks who later wrote it down in the quiet of the monastery. For the reader today, however, the language is almost unrecognisable. Here are a few lines from Beowulf:

"Art thou that Beowulf, Breca's rival, who emulous swam on the open sea, when for pride the pair you proved the floods, and wantonly dared in waters deep to risk your lives? ..."

Beowulf III

This style of language was to undergo a dramatic evolution at the hands of another group of foreigners - the Normans.

Englishuser

I would say a non-native's.

Sample text

Englishuser — Sat, 30 Sep 2006 17:01:56 GMT

Hi everyone,

Is the writer of the below paragraph a native speaker of English or not? What do you think?

The Old English Period 477 - 1066

The first Englishmen were foreigners. They came from Europe and settled in a country already inhabited by another race - the Britons. And it is to these foreigners - the Angles and the Saxons - that we owe the start of English literature. Along with their pagan religion, their families and their laws, they brought with them their poetry. Heroic warrior poems like Beowulf with their harsh, Germanic consonants were sung out in the mead halls as the listeners feasted and drank. These poems had no written form; they lived only in the memories of the singers and were handed down from one generation of bards to another. It is ironic that we owe the preservation of this war-like pagan poetry to the Christian monks who later wrote it down in the quiet of the monastery. For the reader today, however, the language is almost unrecognisable. Here are a few lines from Beowulf:

"Art thou that Beowulf, Breca's rival, who emulous swam on the open sea, when for pride the pair you proved the floods, and wantonly dared in waters deep to risk your lives? ..."

Beowulf III

This style of language was to undergo a dramatic evolution at the hands of another group of foreigners - the Normans.

Englishuser

Islam:veiling women!

Anonymous — Sun, 12 Feb 2006 17:53:15 GMT

Let us shed some light on what is considered in the West as the greatest symbol of women's oppression and servitude, the veil or the head cover. Is it true that there is no such thing as the veil in the Judaeo-Christian tradition? Let us set the record straight. According to Rabbi Dr. Menachem M. Brayer (Professor of Biblical Literature at Yeshiva University) in his book, The Jewish woman in Rabbinic literature, it was the custom of Jewish women to go out in public with a head covering which, sometimes, even covered the whole face leaving one eye free. ⁷⁶ He quotes some famous ancient Rabbis saying," It is not like the daughters of Israel to walk out with heads uncovered" and "Cursed be the man who lets the hair of his wife be seen....a woman who exposes her hair for self-adornment brings poverty." Rabbinic law forbids the recitation of blessings or prayers in the presence of a bareheaded married woman since uncovering the woman's hair is considered "nudity". ⁷⁷ Dr. Brayer also mentions that "During the Tannaitic period the Jewish woman's failure to cover her head was considered an affront to her modesty. When her head was uncovered she might be fined four hundred zuzim for this offense." Dr. Brayer also explains that veil of the Jewish woman was not always considered a sign of modesty. Sometimes, the veil symbolized a state of distinction and luxury rather than modesty. The veil personified the dignity and superiority of noble women. It also represented a woman's inaccessibility as a sanctified possession of her husband. ⁷⁸

The veil signified a woman's self-respect and social status. Women of lower classes would often wear the veil to give the impression of a higher standing. The fact that the veil was the sign of nobility was the reason why prostitutes were not permitted to cover their hair in the old Jewish society. However, prostitutes often wore a special headscarf in order to look respectable. ⁷⁹ Jewish women in Europe continued to wear veils until the nineteenth century when their lives became more intermingled with the surrounding secular culture. The external pressures of the European life in the nineteenth century forced many of them to go out bare-headed. Some Jewish women found it more convenient to replace their traditional veil with a wig as another form of hair covering. Today, most pious Jewish women do not cover their hair except in the synagogue. ⁸⁰ Some of them, such as the Hasidic sects, still use the wig. ⁸¹

What about the Christian tradition? It is well known that Catholic Nuns have been covering their heads for hundreds of years, but that is not all. St. Paul in the New Testament made some very interesting statements about the veil:

"Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. Every man who prays or prophesies with his head covered dishonours his head. And every woman who prays or prophesies with her head uncovered dishonours her head - it is just as though her head were shaved. If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut off or shaved off, she should cover her head. A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man. For man did not come from woman, but woman from man; neither was man created for woman, but woman for man. For this reason, and because of the angels, the woman ought to have a sign of authority on her head" (I Corinthians 11:3-10).

St. Paul's rationale for veiling women is that the veil represents a sign of the authority of the man, who is the image and glory of God, over the woman who was created from and for man. St. Tertullian in his famous treatise 'On The Veiling Of Virgins' wrote, "Young women, you wear your veils out on the streets, so you should wear them in the church, you wear them when you are among strangers, then wear them among your brothers..." Among the Canon laws of the Catholic church today, there is a law that requires women to cover their heads in church. ⁸² Some Christian denominations, such as the Amish and the Mennonites for example, keep their women veiled to the present day. The reason for the veil, as offered by their Church leaders, is that "The head covering is a symbol of woman's subjection to the man and to God", which is the same logic introduced by St. Paul in the New Testament. ⁸³

From all the above evidence, it is obvious that Islam did not invent the head cover. However, Islam did endorse it. The Quran urges the believing men and women to lower their gaze and guard their modesty and then urges the believing women to extend their head covers to cover the neck and the bosom:

"Say to the believing men that they should lower their gaze and guard their modesty......And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what ordinarily appear thereof; that they should draw their veils over their bosoms...." (Quran 24:30,31).

The Quran is quite clear that the veil is essential for modesty, but why is modesty important? The Quran is still clear:

"O Prophet, tell your wives and daughters and the believing women that they should cast their outer garments over their bodies (when abroad) so that they should be known and not molested" (Quran 33:59).

This is the whole point, modesty is prescribed to protect women from molestation or simply, modesty is protection. Thus, the only purpose of the veil in Islam is protection. The Islamic veil, unlike the veil of the Christian tradition, is not a sign of man's authority over woman nor is it a sign of woman's subjection to man. The Islamic veil, unlike the veil in the Jewish tradition, is not a sign of luxury and distinction of some noble married women. The Islamic veil is only a sign of modesty with the purpose of protecting women, all women. The Islamic philosophy is that it is always better to be safe than sorry. In fact, the Quran is so concerned with protecting women's bodies and women's reputation that a man who dares to falsely accuse a woman of unchastity will be severely punished:

"And those who launch a charge against chaste women, and produce not four witnesses (to support their allegations)- Flog them with eighty stripes; and reject their evidence ever after: for such men are wicked transgressors" (Quran 24:4)

Compare this strict Quranic attitude with the extremely lax punishment for rape in the Bible:

" If a man happens to meet a virgin who is not pledged to be married and rapes her and they are discovered, he shall pay the girl's father fifty shekels of silver. He must marry the girl, for he has violated her. He can never divorce her as long as he lives" (Deut. 22:28-30)

One must ask a simple question here, who is really punished? The man who only paid a fine for rape, or the girl who is forced to marry the man who raped her and live with him until he dies? Another question that also should be asked is this: which is more protective of women, the Quranic strict attitude or the Biblical lax attitude?

Some people, especially in the West, would tend to ridicule the whole argument of modesty for protection. Their argument is that the best protection is the spread of education, civilised behaviour, and self restraint. We would say: fine but not enough. If 'civilization' is enough protection, then why is it that women in North America dare not walk alone in a dark street - or even across an empty parking lot ? If Education is the solution, then why is it that a respected university like Queen's has a 'walk home service' mainly for female students on campus? If self restraint is the answer, then why are cases of sexual harassment in the workplace reported on the news media every day? A sample of those accused of sexual harassment, in the last few years, includes: Navy officers, Managers, University professors, Senators, Supreme Court Justices, and the President of the United States! I could not believe my eyes when I read the following statistics, written in a pamphlet issued by the Dean of Women's office at Queen's University:

In Canada, a woman is sexually assaulted every 6 minutes,
1 in 3 women in Canada will be sexually assaulted at some time in their lives,
1 in 4 women are at the risk of rape or attempted rape in her lifetime,
1 in 8 women will be sexually assaulted while attending college or university, and
A study found 60% of Canadian university-aged males said they would commit sexual assault if they were certain they wouldn't get caught.

Something is fundamentally wrong in the society we live in. A radical change in the society's life style and culture is absolutely necessary. A culture of modesty is badly needed, modesty in dress, in speech, and in manners of both men and women. Otherwise, the grim statistics will grow even worse day after day and, unfortunately, women alone will be paying the price. Actually, we all suffer but as K. Gibran has said, "...for the person who receives the blows is not like the one who counts them." ⁸⁴ Therefore, a society like France which expels young women from schools because of their modest dress is, in the end, simply harming itself.

It is one of the great ironies of our world today that the very same headscarf revered as a sign of 'holiness' when worn for the purpose of showing the authority of man by Catholic Nuns, is reviled as a sign of 'oppression' when worn for the purpose of protection by Muslim women.

IslamiCity

Language study being too much like science?

julielai — Sat, 17 Dec 2005 11:12:37 GMT

Randy_Tam wrote:
As I said earlier, what a native speaker looks more on is the meaning (which, if broadly defined, can be regarded as a 'rule'. After all, language as a whole can be defined as a 'social institution'.) instead of the structural rules which constitute the language, as it is something 'inside'.

Not quite. I look up pronunciations in Chinese dictionaries. (I won't speak for other languages--inadequate sample. I'd infer incorrectly. I suspect Japanese native speakers look up pronunciations too, with their on and kun readings)

In this case the term is an include - all word, which has virtually no meaning, and resembles 'All human beings have a physiological brain.'

The laws of science aren't arbitrary; but the rules of human institutions could be argued as such. Language is not science (unlike "earth as a cube", which isn't common sense either).

Your argument has a local flavor to it. Hong Kongers hang on to the bones because they are getting less meat (cultural literacy). Had they done more "immersion", they'd have had more "instinctive"/native-speaking feel of Eng. The diff. between L1s and 2s here is perhaps sheer exposure.

I see the impact of the exposure problem even on university research. English students prefer linguistics because it's more tangible than cultural literacy. Local research is now lopsided--too much on structures and theories; not enough on literature/etymology--hence my criticism on learners treating language like science. I see the influence even on their writing. If they become profs, the Eng. ed. curriculum and research will be even more unbalanced. Hence my jab at Chomsky (though I'm not picking on him per se.).

An excellent lang. ed. curriculum should cover:
1. Three writing courses at least 2. literature (7-8 courses, covering poetry, drama, fiction and prose) 3. Greek and Latin roots of Eng. 4. English and American civilization 5. child psychology 6. Children's lit. (for primary school teachers) 7. Juvenile lit. (for sec. school teachers) 8. Two years of foreign lang. 9. Public speaking 10. phonetics and syntax 11. History of English 12. Intensive listening lab 13 music (for primary teachers)

Save pedagogy for the last year. Make IELTS (with a minimum of 7.5) a graduation requirement. Bump up teachers' salary for those who make the cut.

Many people, like myself, form their own theories based on life experiences. Instead of talking about love, I want a real love affair with English. I'd pick an Ishiguro novel over Chomsky's papers any given day.

There, I feel better now.

Hope you're not homeless (hey, the library has internet access!) Merry X'mas [:-)]

grammar check etc

Anonymous — Wed, 27 Jul 2005 18:21:43 GMT

Hi
This this supporting letter as part of an application form. If you have any grammar/ spelling suggestions, please let me know. Any other comments are welcome

*** has been awarded the maximum of three stars by the *** Commission for 2004/2005. In particular, its clinical services are highly rated. I would therefore be honoured to work for ***, which would bring me closer to my goal of a career in clinical psychology.

I have just graduated with a First Class Honours BSc Psychology degree from the University of *** (and thus am eligible for Graduate Membership of the British Psychological Society, BPS) and I believe that this together with my work experience has equipped me with valuable skills and abilities relevant to the role of assistant psychologist. In particular, I would like to highlight the following aspects of this experience.

â¢ Experience of working with databases
â¢ AND Experience of data collection
I have throughout my degree had experience in qualitative and quantitative data collection in particular using SPSS. While working as a market researcher I gained professional experience in working with databases. I worked for various research agencies such as *** and ***. In this role I conducted telephone interviews with the *** public and coded the response in CATI (a frequently used computer system for Market research). In this role I developed an accurate and efficient approach to data-collection. During my time as an office assistant for *** I was in charge of updating their large candidate database. Moreover, when working as a Member Liaison Officer of the *** I managed the national list of *** university student reps, which required frequent updating and active recruitment of new reps.

â¢ Knowledge of research methods
Throughout my degree I have gained knowledge about quantitative and qualitative research methods through the modules Research Methods, Advanced Research Methods and my final dissertation. In these modules I carried out different types of research project including controlled experiments, observational studies and surveys. I also developed my ability to perform literature searches, summarise results in a clear and coherent manner and produce research reports. My skills were regularly assessed and resulted in a First (74%) in Advanced Research Methods. I also gained extensive experience in qualitative research during my dissertation where I investigated the experience of white middle class fathers in intact families.

â¢ Basic knowledge of statistical packages (e.g. SPSS)
â¢ AND experience with statistical analysis
Throughout my academic studies I used the statistical package SPSS for Analysis of Variance (ANOVA), multiple regression and tests of association (Chi-square, Pearsonâs R, Spearmanâs Rho). I also used it for t-tests such as single sample, independent and paired t-tests. My ability to use SPSS and conduct statistical analysis was also assessed in Advanced Research Methods and as outlined above I gained an excellent mark in this module. I have a thorough understanding of the analysis due to my strong mathematical background having studied the âMathematical Lineâ at âGymnasiumâ (upper-secondary school in ***).

Re: *** Need help w/Thank You letter for trust

Guest — Sat, 03 Jul 2004 13:03:19 GMT

Youâll find sample letters on the Internet; however, this might give you some clues. It was taken from a sample fund-raiser for a hospital picnic. Itâs not totally appropriate â clumsy and not always believable. Good luck with it. Post again if you can use it and want help tailoring it further.

December 10, 2001

Mr. Robert Christian
Chairman
4th Annual Meadowbrook
Greek Community Literacy Committee
1105 Carling Ave., Suite 1501
Ottawa, ON, K2G 1P8

Dear Robert:
The President, the Chairman, and the Board of Directors have each asked me to make sure that you receive our collective appreciation for the wonderful job you and your committee did in organizing a generous trust to enhance the appreciation of literature within the Greek community.

As everyone knows by now, the projects to be funded by your generous trust needed at least twice what resides in our treasury. With growing interest in literature, we anticipate that our own efforts would have proven to be inadequate gestures after too many more years.

We are all well aware that a viable and bright future is assured for the Greek Community Literacy Project by virtue of your generous trust.

A number of our community donors have telephoned to say how much they and their families appreciate your generosity and that they are already planning for next yearâs writersâ festival. This enthusiasm has never been evident before and it means that we can already count on some major additional sponsorships for next year. An increase in Ad hoc donations will really ease the burden of next yearâs salary/reimbursement program and augers well for another record-setting number of college acceptances.

Again, we sincerely thank you for your selfless gifts of time, energy, and organizational skills in making this the most generous trust recorded for the promotion of literature in our communityâs history.

Yours sincerely,

Plato