Tersiary education in South Africa Essay Example for Free

Tersiary education in South Africa Essay Many young south Africans face the problem of deciding what to study after school. Tertiary education is a higher form of education that furthers a learners knowledge of a particular field. Tertiary education is also referred to as third stage, third level, higher education and post-secondary education, it is the educational level following the completion of a school education (after grade 12). tertiary education includes universities, technikons, internships and institutions that specify in skills such as FET colleges. There are also other higher education facilities such as nursing schools There are 4 main options for higher education in South Africa Universities the dictionary defines university as a high-level educational institution in which students study for degrees and academic research is done. There are many universities in south Africa, but they are often hard to be accepted into. They require students who are prepared to study long hours and and make sacrifices in return for a degree which takes a minimum of 4 years to complete Universities are mostly revloved around theory and do not include much practical work. Universities only accept students after grade 12. Benifites of university: Degrees are required for a wide range of careers such as Medicine, Education, Engineering, Accounting and Law. A university education will help establish a career. University graduates gain professional qualifications that are recognised and respected worldwide. University graduates are offered higher pay and greater financial stability. Requirement and thing to do to increas your chances of admittion For a undergraduate diploma study the student must have atleast a NSC cod of 4 (40-49%) and for a bachelors degree study, learnes must of achieved a minimun o a NSC cod 5 (50-59%) To increas chances of getting in to university: apply early, achieve high marks/ higher than NSC code 5, get strong letters of recogmendation , particxipate in extra cirriculem activity and participate in community servise. They also check your social network accounts so delete anything that may bring your character down. FET collages Further education and training collages offer vocation courses which get you ready for a particular job. FET collages focus on scarce skills and careers. They are practical but also involve theory. They provide opportunities for work experience as part of there course. Some FET courses are accepted at university, meaning you can continue to further your knowledge/degree at university, which could get you higher paid jobs. FET collages accept students from grade 9-12 and offer exciting practical courses. Advantages of FET collages: Finding jobs are more easy. Collages have links with institutions and corporal world You don’t have to pass grade 12 to be accepted Requirements and things to do to increas your chances of attening a FET collage; at least a grade 9 certificate is required . to help your chances of being accepted, apply with a grtade 12 certificate, they get first preference, get good references, show interest in community projects and sport. Apply early Technikon or university of technology Technikons offer mainly diploma and certificate courses, as well as degree courses and diploma courses usually take three years to complete. Technikons focus more on the technical study fields a practical form of training, as one third (e. g. one year) of the study period consists of on-the-job training and experience. A technikon is basically a mix between a university and a fet collage. They offer the same level of study as a university Advantages students are exposed to the world of work at an early stage high-quality work and motivation might lead to full-time employment very quickly after graduation. Requirement and thing to do to increas your chances of admittion For a  undergraduate diploma study the student must have atleast a NSC cod of 4 (40-49%) and for a bachelors degree study, learnes must of achieved a minimun o a NSC cod 5 (50-59%) To increas chances of getting in to university: apply early, achieve high marks/ higher than NSC code 5, get strong letters of recogmendation , particxipate in extra cirriculem activity and participate in community servise. They also check your social network accounts so delete anything that may bring your character down Learnerships  A learnership is a s learning process that involves on the job training, where you gain practical skills and theoretical knowledge in ajob which leads to a qualification. Learners participating in a learnership have to attend classes at a college or training centre to complete classroom-based learning, and they also have to complete on-the-job training in a workplace. The workplace experience must be relevant to the qualification. You can also get payed while doing a learnership . Some learnership programmes do not require any entry requirements while others require a Grade 12 certificate. Learniships do not usually cost anything, most are free of charge. What are the benefits of a Learnership? You will receive a nationally recognised qualification upon successful completion of the learnership proramme. You will gain work experience that will improve your chances of getting work. You gain links with the employment network, increasing your chances to find work. You can earn a promotion or be redeployed into a more satisfying job. You can progress onto a higher level learnerhship for personal growth and development. Requirements and things to do to increase your chances of admission; . A grade 12 certificate is required to join and a good letter of recogmendation also good marks will assist. Many people have the believe that university is the best option, because you get better qualifications and a degree. But it might not always be the best option of study and it might not be possible to attend a university. Many companies look for people that have work experience, which university students will not have after sitting inside lecture rooms for 4 years. Universities are also extremely expensive. They can cost a small fortuin, which the average person does not have readily available. Yes loans can be taken out but it may take years to repay and can lead to further debt due to the increase in interest rates. Its not always possible for students with a bad perfermance in grade 12 to attend universities. Universities do not accept students with extremely poor marks. To enter university a bachelors pass is required, which is a NSC with an achievement of rating 4 (adequate achievement 50-59%). FET collages and learnerships are a great option for under performers that want to improve there skills , they involve lots of practical work that can be very benifitial. At the end it all comes to the marks you got in school that effect your choice in tertiary education, those who normaly get bad marks chose learnerships and collage and those who get good marks go to univerities and techhnikons. But there might always be that surprising clever student that wants to persue something practical. The choice is yours.

The Chamber: A Look Into The Novel And Film Essays -- essays research

The Chamber: A Look Into the Novel and Film Stories about crime prove to be a strong part of America's entertainment in this day. In The Chamber, John Grisham writes about a Klansman who is convicted of murder and a grandson who tries to save his grandfather is on death row. This story is now a major motion picture. This story carries a strong emotional following to it because it both questions and supports the death penalty in different ways. Grisham shows this when he writes: " ‘ I've hurt a lot of people, Adam, and I haven't always stopped to think about it. But when you have a date with the grim reaper, you think about the damage you've done.' " The messages about the death penalty are brought about in different ways in the film and in the novel. Although the novel and film adaptation of The Chamber have some significant differences, the plot and character perspectives are used to convey a political message about the death penalty. (378) The various characters in The Chamber have different traits and backgrounds that affect their perspectives on certain issues. Sam Cayhall is one of the main characters in the story whose background is filled with hate because of his connection with the Klan. "The second member of the team was a Klansman by the name of Sam Cayhall," "The FBI knew that Cayhall's father had been a Klansman, . . . " (Grisham 2-3). Sam, who is brought up under the influence of the Ku Klux Klan, uses "politically incorrect" terms for other minorities when he talks with Adam Cayhall in death row. " ‘ You Jew boys never quit, do you?' ", " ‘ How many nigger partners do you have?' " " ‘ Just great. The Jew bastards have sent a greenhorn to save me. I've known for a long time that they secretly wanted me dead, now this proves it. I killed some Jews, now they want to kill me. I was right all along.' " (Grisham 77-78). These statements reflect Sam Cayhall's intense hate for others which is derived from his young upbringing in the Ku Klux Klan. Sam's background as a Klansman is told by Grisham using Sam telling Adam about generations of Klan activity: " `Why did you become a Klansman?' `Because my father was in the Klan.' `Why did he become a Klansman?' `Because his father was in the Klan.' `Great. Three gene... ...onster, Ruth Kramer thinks David McAllister is a hero for demanding justice. These are the two sides of the coin which is the death penalty in The Chamber. As Grisham writes it, Ruth Kramer's situation is well described by Lee in this line: " ‘Bitter? She lost her entire family. She's never remarried. Do you think she cares if my father intended to kill her children? Of course not. She just knows they're dead, Adam, dead for twenty-three years now. She knows they were killed by a bomb planted by my father, and if he'd been home with his family instead of riding around at night with his idiot buddies, little Josh and John would not be dead.' " (61). The Chamber is a story about life and death and how it is treated by different people. In the film, The Chamber more about relationships. " ‘The film is about a young man, very alone in the world, connecting with his grandfather and trying to understand who he is.' " (Greer 4). Despite the differences between the two, The Chamber proves to show a political message on the infliction of the death penalty in America.

Culture and Anarchy by Mathew Arnold Essay

My foremost design in writing this Preface is to address a word of exhortation to the Society for Promoting Christian Knowledge. In the essay which follows, the reader will often find Bishop Wilson quoted. To me and to the members of the Society for Promoting Christian Knowledge his name and writings are still, no doubt, familiar; but the world is fast going away from old-fashioned people of his sort, and I learnt with consternation lately from a brilliant and distinguished votary of the natural sciences, that he had never so much as heard of Bishop Wilson, and that he imagined me to have invented him. At a moment when the Courts of Law have just taken off the embargo from the recreative religion furnished on Sundays by my gifted acquaintance and others, and when St. Martin’s Hall [iv] and the Alhambra will soon be beginning again to resound with their pulpit-eloquence, it distresses one to think that the new lights should not only have, in general, a very low opinion of the preachers of the old religion, but that they should have it without knowing the best that these preachers can do. And that they are in this case is owing in part, certainly, to the negligence of the Christian Knowledge Society. In old times they used to print and spread abroad Bishop Wilson’s Maxims of Piety and Christianity; the copy of this work which I use is one of their publications, bearing their imprint, and bound in the well-known brown calf which they made familiar to our childhood; but the date of my copy is 1812. I know of no copy besides, and I believe the work is no longer one of those printed and circulated by the Society. Hence the error, flattering, I own, to me personally, yet in itself to be regretted, of the distinguished physicist already mentioned. But Bishop Wilson’s Maxims deserve to be circulated as a religious book, not only by comparison with the cartloads of rubbish circulated at present under this designation, but for their own sake, and even by comparison with the other works of the same [v] author. Over the far better known Sacra Privata they have this advantage, that they were prepared by him for his own private use, while the Sacra Privata were prepared by him for the use of the public. The Maxims were never meant to be printed, and have on that account, like a work of, doubtless, far deeper emotion and power, the Meditations of Marcus Aurelius, something peculiarly sincere and first-hand about them. Some of the best things from the Maxims have passed into the Sacra Privata; still, in the Maxims, we have them as they first arose; and whereas, too, in the Sacra Privata the writer speaks very often as one of the clergy, and as addressing the clergy, in the Maxims he almost always speaks solely as a man. I am not saying a word against the Sacra Privata, for which I have the highest respect; only the Maxims seem to me a better and a more edifying book still. They should be read, as Joubert says Nicole should be read, with a direct aim at practice. The reader will leave on one side things which, from the change of time and from the changed point of view which the change of time inevitably brings with it, no longer suit him; enough [vi] will remain to serve as a sample of the very best, perhaps, which our nation and race can do in the way of religious writing. Monsieur Michelet makes it a reproach to us that, in all the doubt as to the real author of the Imitation, no one has ever dreamed of ascribing that work to an Englishman. It is true, the Imitation could not well have been written by an Englishman; the religious delicacy and the profound asceticism of that admirable book are hardly in our nature. This would be more of a reproach to us if in poetry, which requires, no less than religion, a true delicacy of spiritual perception, our race had not done such great things; and if the Imitation, exquisite as it is, did not, as I have elsewhere remarked, belong to a class of works in which the perfect balance of human nature is lost, and which have therefore, as spiritual productions, in their contents something excessive and morbid, in their form something not thoroughly sound. On a lower range than the Imitation, and awakening in our nature chords less poetical and delicate, the Maxims of Bishop Wilson are, as a religious work, far more solid. To the most sincere ardour and unction, Bishop Wilson unites, in these Maxims, that downright honesty [vii] and plain good sense which our English race has so powerfully applied to the divine impossibilities of religion; by which it has brought religion so much into practical life, and has done its allotted part in promoting upon earth the kingdom of God. But with ardour and unction religion, as we all know, may still be fanatical; with honesty and good sense, it may still be prosaic; and the fruit of honesty and good sense united with ardour and unction is often only a prosaic religion held fanatically. Bishop Wilson’s excellence lies in a balance of the four qualities, and in a fulness and perfection of them, which makes this untoward result impossible; his unction is so perfect, and in such happy alliance with his good sense, that it becomes tenderness and fervent charity; his good sense is so perfect and in such happy alliance with his unction, that it becomes moderation and insight. While, therefore, the type of religion exhibited in his Maxims is English, it is yet a type of a far higher kind than is in general reached by Bishop Wilson’s countrymen; and yet, being English, it is possible and attainable for them. And so I conclude as I began, by saying that a work of this sort is one which the Society for Promoting Christian [viii] Knowledge should not suffer to remain out of print or out of currency. To pass now to the matters canvassed in the following essay. The whole scope of the essay is to recommend culture as the great help out of our present difficulties; culture being a pursuit of our total perfection by means of getting to know, on all the matters which most concern us, the best which has been thought and said in the world, and, through this knowledge, turning a stream of fresh and free thought upon our stock notions and habits, which we now follow staunchly but mechanically, vainly imagining that there is a virtue in following them staunchly which makes up for the mischief of following them mechanically. This, and this alone, is the scope of the following essay. I say again here, what I have said in the pages which follow, that from the faults and weaknesses of bookmen a notion of something bookish, pedantic, and futile has got itself more or less connected with the word culture, and that it is a pity we cannot use a word more perfectly free from all shadow of reproach. And yet, futile as are many bookmen, and helpless as books and reading often prove for bringing nearer to perfection those who [ix] use them, one must, I think, be struck more and more, the longer one lives, to find how much, in our present society, a man’s life of each day depends for its solidity and value on whether he reads during that day, and, far more still, on what he reads during it. More and more he who examines himself will find the difference it makes to him, at the end of any given day, whether or no he has pursued his avocations throughout it without reading at all; and whether or no, having read something, he has read the newspapers only. This, however, is a matter for each man’s private conscience and experience. If a man without books or reading, or reading nothing but his letters and the newspapers, gets nevertheless a fresh and free play of the best thoughts upon his stock notions and habits, he has got culture. He has got that for which we prize and recommend culture; he has got that which at the present moment we seek culture that it may give us. This inward operation is the very life and essence of culture, as we conceive it. Nevertheless, it is not easy so to frame one’s discourse concerning the operation of culture, as to avoid giving frequent occasion to a misunderstanding whereby the essential inwardness of the [x] operation is lost sight of. We are supposed, when we criticise by the help of culture some imperfect doing or other, to have in our eye some well-known rival plan of doing, which we want to serve and recommend. Thus, for instance, because I have freely pointed out the dangers and inconveniences to which our literature is exposed in the absence of any centre of taste and authority like the French Academy, it is constantly said that I want to introduce here in England an institution like the French Academy. I have indeed expressly declared that I wanted no such thing; but let us notice how it is just our worship of machinery, and of external doing, which leads to this charge being brought; and how the inwardness of culture makes us seize, for watching and cure, the faults to which our want of an Academy inclines us, and yet prevents us from trusting to an arm of flesh, as the Puritans say,–from blindly flying to this outward machinery of an Academy, in order to help ourselves. For the very same culture and free inward play of thought which shows us how the Corinthian style, or the whimsies about the One Primeval Language, are generated and strengthened in the absence of an [xi] Academy, shows us, too, how little any Academy, such as we should be likely to get, would cure them. Every one who knows the characteristics of our national life, and the tendencies so fully discussed in the following pages, knows exactly what an English Academy would be like. One can see the happy family in one’s mind’s eye as distinctly as if it was already constituted. Lord Stanhope, the Bishop of Oxford, Mr. Gladstone, the Dean of Westminster, Mr. Froude, Mr. Henry Reeve,– everything which is influential, accomplished, and distinguished; and then, some fine morning, a dissatisfaction of the public mind with this brilliant and select coterie, a flight of Corinthian leading articles, and an irruption of Mr. G. A. Sala. Clearly, this is not what will do us good. The very same faults,–the want of sensitiveness of intellectual conscience, the disbelief in right reason, the dislike of authority,–which have hindered our having an Academy and have worked injuriously in our literature, would also hinder us from making our Academy, if we established it, one which would really correct them. And culture, which shows us truly the faults, shows us this also just as truly. [xii] It is by a like sort of misunderstanding, again, that Mr. Oscar Browning, one of the assistant-masters at Eton, takes up in the Quarterly Review the cudgels for Eton, as if I had attacked Eton, because I have said, in a book about foreign schools, that a man may well prefer to teach his three or four hours a day without keeping a boarding-house; and that there are great dangers in cramming little boys of eight or ten and making them compete for an object of great value to their parents; and, again, that the manufacture and supply of school-books, in England, much needs regulation by some competent authority. Mr. Oscar Browning gives us to understand that at Eton he and others, with perfect satisfaction to themselves and the public, combine the functions of teaching and of keeping a boarding-house; that he knows excellent men (and, indeed, well he may, for a brother of his own, I am told, is one of the best of them,) engaged in preparing little boys for competitive examinations, and that the result, as tested at Eton, gives perfect satisfaction. And as to school-books he adds, finally, that Dr. William Smith, the learned and distinguished editor of the Quarterly Review, is, as we all know, [xiii] the compiler of school-books meritorious and many. This is what Mr. Oscar Browning gives us to understand in the Quarterly Review, and it is impossible not to read with pleasure what he says. For what can give a finer example of that frankness and manly self- confidence which our great public schools, and none of them so much as Eton, are supposed to inspire, of that buoyant ease in holding up one’s head, speaking out what is in one’s mind, and flinging off all sheepishness and awkwardness, than to see an Eton assistant-master offering in fact himself as evidence that to combine boarding-house- keeping with teaching is a good hing, and his brother as evidence that to train and race little boys for competitive examinations is a good thing? Nay, and one sees that this frank-hearted Eton self- confidence is contagious; for has not Mr. Oscar Browning managed to fire Dr. William Smith (himself, no doubt, the modestest man alive, and never trained at Eton) with the same spirit, and made him insert in his own Review a puff, so to speak, of his own school-books, declaring that they are (as they are) meritorious and many? Nevertheless, Mr. Oscar Browning is wrong in [xiv] thinking that I wished to run down Eton; and his repetition on behalf of Eton, with this idea in his head, of the strains of his heroic ancestor, Malvina’s Oscar, as they are recorded by the family poet, Ossian, is unnecessary. â€Å"The wild boar rushes over their tombs, but he does not disturb their repose. They still love the sport of their youth, and mount the wind with joy. All I meant to say was, that there were unpleasantnesses in uniting the keeping a boarding-house with teaching, and dangers in cramming and racing little boys for competitive examinations, and charlatanism and extravagance in the manufacture and supply of our school-books. But when Mr. Oscar Browning tells us that all these have been happily got rid of in his case, and his brother’s case, and Dr. William Smith’s case, then I say that this is just what I wish, and I hope other people will follow their good example. All I seek is that such blemishes should not through any negligence, self-love, or want of due self- examination, be suffered to continue. Natural, as we have said, the sort of misunderstanding just noticed is; yet our usefulness depends upon our being able to clear it away, and to convince [xv] those who mechanically serve some stock notion or operation, and thereby go astray, that it is not culture’s work or aim to give the victory to some rival fetish, but simply to turn a free and fresh stream of thought upon the whole matter in question. In a thing of more immediate interest, just now, than either of the two we have mentioned, the like misunderstanding prevails; and until it is dissipated, culture can do no good work in the matter. When we criticise the present operation of disestablishing the Irish Church, not by the power of reason and justice, but by the power of the antipathy of the Protestant Nonconformists, English and Scotch, to establishments, we are charged with being dreamers of dreams, hich the national will has rudely shattered, for endowing the religious sects all round; or we are called enemies of the Nonconformists, blind partisans of the Anglican Establishment. More than a few words we must give to showing how erroneous are these charges; because if they were true, we should be actually subverting our own design, and playing false to that culture which it is our very purpose to recommend. Certainly we are no enemies of the Nonconformists; [xvi] for, on the contrary, what we aim at is their perfection. Culture, which is the study of perfection, leads us, as we in the following pages have shown, to conceive of true human perfection as a harmonious perfection, developing all sides of our humanity; and as a general perfection, developing all parts of our society. For if one member suffer, the other members must suffer with it; and the fewer there are that follow the true way of salvation the harder that way is to find. And while the Nonconformists, the successors and representatives of the Puritans, and like them staunchly walking by the best light they have, make a large part of what is strongest and most serious in this nation and therefore attract our respect and interest, yet all that, in what follows, is said about Hebraism and Hellenism, has for its main result to show how our Puritans, ancient and modern, have not enough added to their care for walking staunchly by the best light they have, a care that that light be not darkness; how they have developed one side of their humanity at the expense of all others, and have become incomplete and mutilated men in consequence. Thus falling short of harmonious [xvii] perfection, they fail to follow the true way of salvation. Therefore that way is made the harder for others to find, general perfection is put further off out of our reach, and the confusion and perplexity in which our society now labours is increased by the Nonconformists rather than diminished by them. So while we praise and esteem the zeal of the Nonconformists in walking staunchly by the best light they have, and desire to take no whit from it, we seek to add to this what we call sweetness and light, and develope their full humanity more perfectly; and to seek this is certainly not to be the enemy of the Nonconformists. But now, with these ideas in our head, we come across the present operation for disestablishing the Irish Church by the power of the Nonconformists’ antipathy to religious establishments and endowments. And we see Liberal statesmen, for whose purpose this antipathy happens to be convenient, flattering it all they can; saying that though they have no intention of laying hands on an Establishment which is efficient and popular, like the Anglican Establishment here in England, yet it is in the abstract a fine and good thing that religion should [xviii] be left to the voluntary support of its promoters, and should thus gain in energy and independence; and Mr. Gladstone has no words strong enough to express his admiration of the refusal of State-aid by the Irish Roman Catholics, who have never yet been seriously asked to accept it, but who would a good deal embarrass him if they demanded it. And we see philosophical politicians, with a turn for swimming with the stream, like Mr. Baxter or Mr. Charles Buxton, and philosophical divines with the same turn, like the Dean of Canterbury, seeking to give a sort of grand stamp of generality and solemnity to this antipathy of the Nonconformists, and to dress it out as a law of human progress in the future. Now, nothing can be pleasanter than swimming with the stream; and we might gladly, if we could, try in our unsystematic way to help Mr. Baxter, and Mr. Charles Buxton, and the Dean of Canterbury, in their labours at once philosophical and popular. But we have got fixed in our minds that a more full and harmonious development of their humanity is what the Nonconformists most want, that narrowness, one-sidedness, and incompleteness is what they most suffer from; [xix] in a word, that in what we call provinciality they abound, but in what we may call totality they fall short. And they fall short more than the members of Establishments. The great works by which, not only in literature, art, and science generally, but in religion itself, the human spirit has manifested its approaches to totality, and a full, harmonious perfection, and by which it stimulates and helps forward the world’s general perfection, come, not from Nonconformists, but from men who either belong to Establishments or have been trained in them. A Nonconformist minister, the Rev. Edward White, who has lately written a temperate and well-reasoned pamphlet against Church Establishments, says that â€Å"the unendowed and unestablished communities of England exert full as much moral and ennobling influence upon the conduct of statesmen as that Church which is both established and endowed. † That depends upon what one means by moral and ennobling influence. The believer in machinery may think that to get a Government to abolish Church-rates or to legalise marriage with a deceased wife’s sister is to exert a moral and ennobling influ ence [xx] upon Government. But a lover of perfection, who looks to inward ripeness for the true springs of conduct, will surely think that as Shakspeare has done more for the inward ripeness of our statesmen than Dr. Watts, and has, therefore, done more to moralise and ennoble them, so an Establishment which has produced Hooker, Barrow, Butler, has done more to moralise and ennoble English statesmen and their conduct than communities which have produced the Nonconformist divines. The fruitful men of English Puritanism and Nonconformity are men who were trained within the pale of the Establishment,–Milton, Baxter, Wesley. A generation or two outside the Establishment, and Puritanism produces men of national mark no more. With the same doctrine and discipline, men of national mark are produced in Scotland; but in an Establishment. With the same doctrine and discipline, men of national and even European mark are produced in Germany, Switzerland, France; but in Establishments. Only two religious disciplines seem exempted; or comparatively exempted, from the operation of the law which seems to forbid the rearing, outside of national establishments, of men of the [xxi] highest spiritual significance. These two are the Roman Catholic and the Jewish. And these, both of them, rest on Establishments, which, though not indeed national, are cosmopolitan; and perhaps here, what the individual man does not lose by these conditions of his rearing, the citizen, and the State of which he is a citizen, loses.

How Well Could You Speak Spanish as a Tourist

Personal Experience My Life as a Monk Essay example

I was born in 785 AD. The year today is 810 AD, which makes me currently twenty-five years old. At the age of fifteen I decided to join the monastery. It is not as easy as everyone thinks, you don’t just come in and say you want to join. It is a spiritual journey, it takes time. It takes long because you have to be sure that this is the life you want to lead. You can quit anytime while you are trying to join a monastery if you decide you cannot make it your life devotion, but once you say your final vows it is very difficult to get out. My family and I decided it would be a great opportunity for me to join a monastery because I wanted to get an education and many of my family members had gone into monasteries and convents, but I was still†¦show more content†¦I was also taught about music and how to copy manuscripts. While I was on my journey to becoming a monk I was taught that we were to go with minimal everything. They say our spirit is more important than our phy sical body. That means not taking baths regularly. We also do this because the water is not safe to use. We had to come up with ways to keep smelling good so we use fragrant flowers that we grow in our gardens. It is funny to see some of my fellow brothers sometimes wearing the flowers on a string around their necks. We also use berries. We make them into a paste and rub it on our faces. Once it dries we scrape it off and we save it to make paints to use on the illuminated manuscripts. In our monastery we each have individual rooms. Here we also had minimal stuff. We have a mattress made from hay, a blanket and a pillow. We are not allowed to have any personal items. If at any time we had something that was not issued to us we were punished. These punishments could be less food or for the others not to talk to us. Our clothes are just long tunics with another cloth draped over it. We tie it with a string. Some brothers decide not to wear the shoes that are issued to us. Although w e were not expected to take a vow of silence at our monastery some of the brothers did. Since they did not speak they had to come up with signs to be able to communicate with the rest of the monks. Some were easy and you got what they were trying to say and othersShow MoreRelatedFamily And Identity In Erasure, By Percival Everett1678 Words   |  7 PagesStagg Lee is the author of â€Å"My Pafology† a story about a black boy that depicts the typical black male in society. However, when Monk is not occupied by his profession, he struggles with identity crises in his personal life. Throughout his life, family has been an important aspect. His parents were one of the reasons why he had a sense of identity. However, that all changes when family secrets are revealed. Family and art, is used by Everett in the story to show how Monk struggles with his self-identityRead MoreBuddhism Reflection Paper1010 Words   |  5 PagesTheravada. 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Analysis And Evaluation Of Sustainability Report For...

Executive Summary This report provides an analysis and evaluation of Sustainability Report for financial year (FY) 2013 of three Australian leading list energy companies: Santos, AGL and Origin. These three firms will be taken into the comparison by analyzing four different aspects of how they disclose in their Sustainability Report. Firstly, determine how do three companies be accountable for their sustainability issues. Second, find out any major incidents three companies have experienced during FY2013 and explain how they address the incidents. Then, discuss any type of theories that can be applied to explain about the incidents three companies had. Finally, explain how the companies address social and health issues, as well as all of environment matters. 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Leadership Approaches-Free-Samples for Students-Myassignmenthelp

Question: Choose four areas in Leadership for your self-analysis and justify your choice. Answer: Introduction The number of businesses globally has increased considerably in recent years and every business must have staff, skilled professionals, and labour to operate function. The increasing number of businesses also means businesses need to adopt better leadership approaches so as to attend to their staff needs. Skilled professionals are today looking out for leaders as opposed to managers making it important for the senior management to adopt alternative staff management skills. Seniors management must, therefore, ensure they adopt certain traits so as to win team confidence and trust(Adair, 2013). Exemplary Character For a leader to gain team recognition and respect it is vital for the individual to demonstrate good character, this includes behaviour at the workplace as well as during extra-curricular activities and their personal time. A good leader should have good habits so as to set an example to the team, smoking, drinking alcohol, behavioural misconduct and vulgar language should be avoided always. During parties I have seen my team leaders indulge in having beers with the team members but in very controlled manner while making sure he does not misbehave as this could damage his reputation among the team. Clear Communication Communication is the backbone of managing any organization and a leader must be able to master the art of communicating with his team and colleagues. The leader must demonstrate clear communication with clear objectives and goals. There must be no space of maybe or I think and decisions must be very clear even when wrong. I expect to build clear communication with my team lead as this opens up my ability to communicate freely relating improvement and problems as well as propose solutions which can improve the process. Developing fear or limited communication only encouraged negative energy resulting in lack of communication and process failure. Clear Directions and Goals Business objectives, Directions, and goals must also be clear while communicating with the team. While the manager is expected to build a positive friendly relationship with the staff, the organisation's goals must always remain superior and the first priority(Day, 2014). Direction and goals need to be decisive so as to allow me to make a decision and I also expect a clear stand on the process. Changing goals and objectives leads to unsureness which affects my concentration and focus on achieving goals thus is always prefer leaders who provide clear directions. Remains Optimistic Being optimistic can be a handicap but leaders must be able to remain optimistic while dealing with the team. This is especially important while dealing with underperformance and misconducts whereby the leader needs to reaffirm his dominant position and authority among the team or an individual but also be able to set the issue aside and interact with the team to resolve other issues. I would not mind being scolded for doing something wrong as I would take it as a learning experience but at the same time I dont expect this to be kept at heart as this would affect my performance and confidence while on the job Conclusion Leadership is a skill which must be mastered but at the same time, it is important for the leader to prioritize the teams needs and remembers he is their representative and role model. A leader must be able to set targets, align and guide towards the targets and defend the team when required so as to gain respect from the team. References Adair, J. (2013). Develop Your Leadership Skills. Philadelhia : Kogan Page Publishers,. Day, D. (2014). The Oxford Handbook of Leadership and Organizations. New York: Oxford University Press.