Literacy Narrative Essay Example for Free

Literacy Narrative Essay Throughout my childhood, the idea of having a college education was greatly stressed. As a result, it was my duty as the next generational child, to excel in my studies and achieve a life of prosperity and success. Learning became the basic foundation of my growth. Therefore, my youth was overtaken by many hours spent reading and writing what was known to be correct Standard English. I first found this to be a great shortcoming, but as I grew older, I began to realize the many rewards acquired by having the ability to be literate. During adolescence, I began reading and writing through a fundamental learning program called, Hooked on Phonics. This program consisted of long hours spent reading short novels and writing elementary phrases which were commonly taught in the second and third grade. With the motto, Improve your childs reading and writing skills in just four weeks! I was bound to become the next Mark Twain. The method of this course specialized in the improvements of word acquisition rates as well as reading speed; however, it lacked in the area of teaching comprehension. At a young age, I was instilled with the dire need to be highly educated and although I was unable to experience a fun and adventurous childhood like many other children, I am grateful for being raised with a greater knowledge and wisdom than that ingrained in many. From my past experiences, I have grown to prefer reading over writing. When I am reading, I can visualize the text in any way that I see fit. It is almost as if I am rewriting the novel using the illusions that I feel express the words in a passage. For example, in the current independent novel I am reading, it portrays a woman of high stature who is able to lure men in, like a hunter does its prey, and feed on their weaknesses. When I am reading this phrase I automatically visualize a fisherman trying to catch a fish using his worms as bait. Although this illustration has no reference to the novel, it is the picture that I chose to use, depicting the woman and her way of getting what she wants. As the audience, I have control over what I am reading and can express myself in any way that I would like, without having to worry about what society thinks of my views and opinions. Unlike reading, when writing, it is important that grammar, spelling and vocabulary terms are used correctly, therefore restricting me from writing in the way that I would prefer. The most stressed phrase while in high school was, It is not the content of the essay, but rather the mechanics of grammar and speech that are most prominent. Unfortunately, I have never been one to enjoy the art of writing. In fact, I was recently given a diagnostic test, determining at which level I write and whether or not I should be upgraded to a higher achieving English class. Unfortunately, I did not pass the test with flying colors. This was not due to the fact that I am incapable of writing a good paper, but rather that I am unable to write in a limited amount of time, using the emphasized principles of correct; grammar, vocabulary and spelling. In the reading, Shitty First Drafts, by author Anne Lamott, it is a fact that in order to write a brilliant paper, a first draft must be created. According to Lamott, The Only way I can get anything written at all is to write really, really shitty first drafts, all writers write them. (94) This is a quote in which I can relate being that in order for me to begin a final draft, I must first have written a first draft, usually one that is in absolute disarray. From here I can begin my journey into the final essay. This is one reason why my diagnostic writing was so disorganized; I didnt prepare any sort of rough draft to guide me through the writing processes, which inevitably lead to my remaining semester in Writing 01 instead of Writing 10. Writing is an area that requires much preparation and efficiency, ultimately resulting in my reluctance to write just for the heck of it. Overall, writing is too complex! It is rather important to be well-rounded in the aspects of reading and writing. Our country is built on the belief that English is one of the greatest languages of the world and without it anything properly called thought is impossible. Although there are many types of different cultures in America, in order for us to communicate, it is greatly emphasized that we all have the ability to speak and write in the same language. For instance, if I were to visit a foreign country, it would be to my benefit to speak the same language as others. This same principle is being stressed in America today. As foreigners migrate to America, they have an obligation to learn the culture, speech and skill, learned by other American citizens and use them to their own advantage as a mean to get ahead in life. It has become a proven fact that in order to succeed in America-with a number of relatively minor although often highly visible exceptions-it is important to speak, read, and understand English as most Americans speak it. It is also a fact that people who dont learn to speak Standard English have a much more difficult time achieving job and career success. An example of this theory is found in the short story titled, Talking in the New Land, by Edite Cunha. Edite and her family are a valid example of how, speaking one language which is culturally different than that of the common language can be a disadvantage in the long run. Throughout the story Edite and her family struggled to communicate because they had no knowledge of how to convey their issues to others. According to Edite, I looked at her blankly, not knowing what to say. What was a Social Security number? (549) As a result, her father was unable to collect on his unemployment and they failed to pay their rent. This is largely due to their inability to speak the English language. In any event, Edite had no choice other than to begin her lessons in learning Standard English for the sake of her and her family. The American language, commonly referred to as Standard English, is one of the most widespread languages in the world and therefore has become a tool that can help people of different backgrounds communicate with one another. It bestows a power that is almost invaluable, a power which allows us to have our own views, opinions and preferences. It gives us the freedom of speech, (The First Amendment) which inevitably allows us to express our ideas and thoughts in every fashion possible, without having to gain permission from the rest of society. There are many connections between my reading experience and the power of language. I am given the power to read in the privacy of my own home without the interruptions of others. Therefore, I am able to read aloud and gain an understanding of the text, without having an audience to critique my reading skills. I am given the power to express my opinions and views without having to debate why I had that sort of reaction to the reading. Lastly, I can read at my own pace. I have no obligation to read speedily in order to seem as though I have no complications with the words in the text. In my opinion, people should be given the right to speak and read in any language that they wish. Although, it may benefit them to be knowledgeable in the speech that is being taught and spoken in the common country, everyone has their own cultural background and each has the right to be literate in the way that they desire. They were given the right to freedom of speech through the First Amendment of the Bill of Rights and therefore, have the right to speak in their own native language. Literacy plays a major role in the lives of humans today. It gives us the power to read, speak and write and is therefore a valuable asset to society and the development of its economy.

Homelessness Policies in the UK and Their Effects

Homelessness Policies in the UK and Their Effects Introduction The issue of homelessness and poverty in general are alwaswill always be on the forefront of national legislation. Although there have been recent claims from as far back as 2005 that homelessness is in slow decline within the United Kingdom, statistics do not necessarily support these claims. This specific policy analysis will seek to address several foundational questions on the issue of homelessness within the United Kingdom. The focus of this analysis will be to assess the current homelessness situation within the United Kingdom, detail past and present policies and their impact upon the homelessness problem and propose possible solutions to these problems. The key questions that will be answered include: How many homeless are their in the United Kingdom? What are current and past policy decisions within this arena? What are the impact of these policies and their implementation? What proposed remedies are there to the homelessness situation? Background Statistics on the reality of the homelessness situation within the United Kingdom is extremely difficult to assess. The transient nature of the homeless population makes them difficult to track especially with the number of people who sleep in living rooms, squatters, and other times of temporary accommodations. Current the most accurate statistics on homelessness comes from the 1996 Housing Act, which defines â€Å"statutory homelessness† or people who apply for homelessness assistance with local authorities and who fit under the current legislative definition of homelessness. Between 2005 and 2006, there has been 193,690 households who have applied for assistance under the Housing Act. From that population only 139,760 were found to be â€Å"legally† homeless under the statutory definition (Housing and the Homeless, 2005). The same study found that 93,910 households were under temporary assistance by June of 2006. From statutory homelessness statistics, many politicia ns have argued that homelessness as an institutional problem is declining. Although these statements are supported by statistics, the reality is that much of homelessness is hidden and unaccounted for. First, there is a large segment of the homeless population who are â€Å"rough sleeping†, this can be loosely defined as individuals who are sleeping in public areas and out of doors. Rough sleepers are extremely difficult to track and through last official counts numbers at 502 in London alone (Homelessness, 2005). Another method of tracking homelessness is through supported accommodations, specifically within hostels. The majority of hostels accept the homeless, current figures place supported accommodations at under 47,000 household units (Homelessness Pages, 2006). The most difficult of all of these categories to track are the â€Å"hidden homeless†. The majority of these homeless individuals who do not show up in official figures, either because they have never appl ied for housing before, do not qualify under legal definitions, families that find temporary solutions for this problem, or squatters. The level of hidden homelessness is especially troubling because the inability to accurately measure their number prevents the government from promoting legislation to meet this social problem. The New Policy Institute conducted research on this issue in 2003. They estimated that there are currently anywhere between 310,000 and 380,000 hidden homeless people within the United Kingdom. Current legislation on homelessness can be accounted for in the Housing Act of 1996 and the Homelessness Act of 2002, both of which attempts to deal with the homelessness. The Housing Act of 1996 was the first official recognition of the homelessness problem. It went as far as to provide a legal â€Å"statutory† definition of homelessness and provided specific agendas for housing allocation among the homeless, placing the responsibility of housing assistance upon local authorities. This policy was a major step to recognizing the problem, however it is was extremely ineffective in its intended purpose. As the above statistics indicate, the majority of the homelessness cannot be easily tracked and do not formally submit requests for governmental aid. AT the same time, many homeless were not eligible under the Housing Act and thus were left unaccounted for. National statistics showed that the homeless problem was declining, by the late 1990s, however, the reality of the situation was that the majority of the homeless were merely left unreported. To confront the new challenges posed by the Housing Act, the Homelessness Act of 2002 was passed. The Homelessness Act has been hailed as a sweeping reform of homelessness and a long term implementation of solutions for this problem. It’s focus has been on placing emphasis on local authorities to review homelessness within their localities, local implementation and review of strategies, and reforms within the framework of how councils themselves allocate housing. Several key changes to the Homeless Act was that it broadened both the definition of homelessness since the Housing Act, and also broadened the responsibilities of local authorities as well. The definition was extended to including those over the age of sixteen, rough sleeping, as well as a formal attempt to find families under temporary housing arrangements. Although this policy has much broader application and resources, it still is an insufficient response to the current state of homelessness. Currently local authorities lack integration with national level agencies to respond to the problems of homelessness, t he lack of coordination on a national level with local agencies causes â€Å"red-tape† delays that often allow homeless families to be left without aid. Another key area is that this policy lacks support provisions, local authorities do not necessarily have the capacities to assess circumstances and implement an operational strategy to provide temporary and permanently housing for those in need. Finally, the Housing Act does not provide a full implementation methodology for solving local area homelessness because they lack the resources and working knowledge to tackle this problem. Findings Current understanding of homelessness is limited because of the inability of government agencies to account for all homeless populations. Large number of unidentified and unaccounted for homelessness within the UK Policies within this arena are not specific enough to deal with the current crisis There is a need for bi-lateral and multi-agency cooperation for progressive problem solving Local support and operations services are lacking because of resource and knowledge limitations Preventive measures are not fully implementable, the root problem of homelessness are not being dealt with Conclusion The only way to provide for definitive solutions for the homelessness crisis to extend our current understanding of the limits of the homelessness problem. Data collection and definitional analysis of homelessness is severely lacking and progress needs to be made at a local level. While certain policy provisions have been enacted to help this problem, the reality is that the Homelessness Act of 2002 have done little to curb the core problems of homelessness. There are many other policy considerations: Provide provisions for mult-agency collaboration to provide for a support network between national and local authorities. Create comprehensive support system for local authorities to operationally provide temporary housing and assistance to those in need. Create a preventive taskforce to understand core of homelessness within local communities and to operationally eliminate these problems. References Policy and information. Homeless Link. 25 July 2007 http://www.homeless.org.uk/policyandinfo>. Homelessness Act Implementation. Homelessness Act 2002. 25 July 2007  http://www.homelessnessact.org.uk/index.cfm?message=Please%20register%20as%20a%20member%20to%20access%20this%20page%20or%20contact%20Shelter%20for%20more%20information%2EfrmLinkpage=%2FReviews%2Findex%2D7%2Df0%2Ecfm>. Housing and Homelessness. Homelessness Pages. 25 July 2007 http://www.homelesspages.org.uk/faqs/..%5Cprods%5Cproducts.asp?prid=218>. Homelessness Act 2002 Homelessness Pages. 25 July 2007 http://www.homelesspages.org.uk/faqs/..%5Cprods%5Cproducts.asp?prid=218>. Local authorities and the homelessness act. Shelter. 25 July 2007 http://england.shelter.org.uk/policy/policy-960.cfm>.

Camaro SS vs Mustang GT Essays -- Compare Contrast Comparison

Camaro SS vs Mustang GT Ask any avid Camaro or Mustang fan about the original ponycar era, and you're bound to feel their pain. They'll describe cars that lit the tires on fire, floor it and hang onto the wheel excitement. When people utter the words, "American Muscle Car," two distinctive cars come to mind. The Camaro SS and the Mustang GT. Both of these cars have been around for generations and loved by all types of people. It has been only recently that both cars have battled head to head so fiercely. You are either a hard core Chevy fan or a hardcore Ford fan, most everybody picks either Chevy or Ford. There are many similarities and differences in both of these cars. The Camaro SS has leaps and bounds of muscle car DNA. It's there in numerous ways: overhead valves, V-8, and a stick shift transmission to get you where you want to go, just like the Z28's and SS's of thirty years ago. No gizmo-actuated variable-valve timing, no overhead cams, and no independent rear suspension, just a 320 horsepower monster V-8. The SS turns 0-60 times in the low five second range with 0-100 approaching in the low thirteens. There has been little change in the SS's from last year to this. The addition of audio controls on the steering wheel, an optional 12-disc CD changer, new interior fabrics, and new alloy wheels (available on all Camaro's). The Mustang GT is also a great "American Muscle Car." The GT produces a low but above average 260 horsepower, this will you...

Berlin and Pettit: Can their accounts of liberalism be sustained when c

Laws have the capacity to infringe civil liberties however they also provide a forum for its creation and development. For Berlin, his conception of liberty is based upon the idea of positive and negative freedoms. Liberty according to Berlin is viewed as freedom from interference; therefore laws which respect our freedoms are preferable as they allow for different paths of self-actualization. Pettit however considers liberty in terms of freedom from domination and considers the role laws and democracy can play in assuring individual freedoms. In addition to considering the respective approaches of Berlin and Pettit, their theories will also be considered in relation to terrorism. By considering their respective arguments in the context of terrorism, it becomes important to conceptualize laws not in terms of those which respect or interfere with our freedom, but rather how they are able to balance the competing interests of security and individual freedoms. Considering an Appropriate Framework There are a variety of traditions which examine the relationship between the rule of law and freedom, which include Berlin’s positive and negative liberty, Republican Liberalism and concept of freedom as a Triadic relationship . Historically, liberalism has been viewed as an attempt to limit state power to preserve individual freedoms however this remains an oversimplification of liberal thought. Whilst liberal rights can be understood as the freedom to pursue individual interests, they are best considered the product of a strong liberal state and the rule of law. Therefore, when considering laws which respect or interfere with our freedoms, it may be problematic to consider them in terms of simple binaries as different laws affect... ...ewsletter of PEGS, vol. 3, no. 3, pp. 9, 16-17. Pettit, P. 1993, "The Ideal of a Republic", The Newsletter of PEGS, vol. 3, no. 3, pp. pp. 9, 16-17. Putterman, T. 2006, "Berlin's Two Concepts of Liberty: A Reassessment and Revision", Polity, vol. 38, no. 3, pp. 416-446. Riley, J. 2001, "Interpreting Berlin's Liberalism", The American Political Science Review, vol. 95, no. 2, pp. pp. 283-295. Sigler, J.A. 1966, "The Political Philosophy of C. Wright Mills", Science & Society, vol. 30, no. 1, pp. pp. 32-49. Stillman, R. 2003, "Too Much Negative Liberty? Too Little Positive Liberty? (Or Why Berlin's Idea All Depends on Its Cultural Context)", Administrative Theory & Praxis, vol. 25, no. 4, pp. pp. 581-583. Zedner, L. 2005, "Securing Liberty in the Face of Terror: Reflections from Criminal Justice", Journal of Law and Society, vol. 32, no. 4, pp. pp. 507-533.

Introduction of foreign pathogens into Australia :: essays research papers fc

Introduction of foreign pathogens into Australia It is widely known that the poor health experienced by many Aboriginal and Torres Strait Islanders relates from complex reasons originating from their history after European settlement. Two centuries of introduced disease, combined with today’s lifestyle diseases and impoverished socioeconomic and environmental conditions, have had devastating, and all too often fatal, effects on Indigenous health. The Aboriginal and Torres Strait Islander population suffered from introduced disease that often turned out to be fatal because of lack of immunity to introduced pathogens. In 1788, Indigenous Australians were totally healthier than most Europeans of that time, whether it was socially, emotionally or physically. But when the Europeans came, their diseases killed many of the Aborigines without even lifting a hand. There were an estimated 5000 Aborigines living in Tasmania when the British first arrived in 1803. Living in small groups, they had survived for millennia in the island's extreme wilderness, hunting kangaroos and gathering shellfish along the coast. By the end of the 19th century they had been all but wiped out, in what has long been regarded as one of the darkest periods in Australia's history which many thinks was caused by introduced pathogens by Europeans. People have said that introduced disease was used as an international weapon of extermination especially in the case of the Australian Aborigines. The Aborigines were so affected by the introduced pathogens because their immune systems had never encountered that kind of disease before so they had not developed any immunity at all and so succumbed to disease very easily. The first major smallpox epidemic among Aborigines was in April 1789, fifteen months after first settlement. The second was in 1829-31, its origin never determined. Many people have suggested and even written books about it that smallpox and other various killer diseases were deliberately introduced by the First Fleet to the Aborigines to kill them off easily. Diseases introduced by convicts and settlers - smallpox, typhoid, tuberculosis, diphtheria, whooping cough, influenza, pneumonia, measles and venereal disease - seriously depleted Aboriginal numbers. There was a massive population loss in central Australia - particularly in the region of what is now Alice Springs - between 1860 and 1895. Introduction of foreign pathogens into Australia :: essays research papers fc Introduction of foreign pathogens into Australia It is widely known that the poor health experienced by many Aboriginal and Torres Strait Islanders relates from complex reasons originating from their history after European settlement. Two centuries of introduced disease, combined with today’s lifestyle diseases and impoverished socioeconomic and environmental conditions, have had devastating, and all too often fatal, effects on Indigenous health. The Aboriginal and Torres Strait Islander population suffered from introduced disease that often turned out to be fatal because of lack of immunity to introduced pathogens. In 1788, Indigenous Australians were totally healthier than most Europeans of that time, whether it was socially, emotionally or physically. But when the Europeans came, their diseases killed many of the Aborigines without even lifting a hand. There were an estimated 5000 Aborigines living in Tasmania when the British first arrived in 1803. Living in small groups, they had survived for millennia in the island's extreme wilderness, hunting kangaroos and gathering shellfish along the coast. By the end of the 19th century they had been all but wiped out, in what has long been regarded as one of the darkest periods in Australia's history which many thinks was caused by introduced pathogens by Europeans. People have said that introduced disease was used as an international weapon of extermination especially in the case of the Australian Aborigines. The Aborigines were so affected by the introduced pathogens because their immune systems had never encountered that kind of disease before so they had not developed any immunity at all and so succumbed to disease very easily. The first major smallpox epidemic among Aborigines was in April 1789, fifteen months after first settlement. The second was in 1829-31, its origin never determined. Many people have suggested and even written books about it that smallpox and other various killer diseases were deliberately introduced by the First Fleet to the Aborigines to kill them off easily. Diseases introduced by convicts and settlers - smallpox, typhoid, tuberculosis, diphtheria, whooping cough, influenza, pneumonia, measles and venereal disease - seriously depleted Aboriginal numbers. There was a massive population loss in central Australia - particularly in the region of what is now Alice Springs - between 1860 and 1895.

Financial Crisis Is a Man Made Catastrophe

What is Financial Crisis? The term financial crisis is applied broadly to a variety of situations in which some financial institutions or assets suddenly lose a large part of their value. In the 19th and early 20th centuries, many financial crises were associated with banking panics, and many recessions coincided with these panics. Other situations that are often called financial crises include stock market crashes and the bursting of other financial bubbles, currency crises, and sovereign defaults. Financial crises directly result in a loss of paper wealth; they do not directly result in changes in the real economy unless a recession or depression follows. TYPES Is financial crisis really a man-made disaster? Let’s take example of Late 2000’s financial crisis also known as Global Financial Crisis. The financial crisis was triggered by a complex interplay of valuation and liquidity problems in the United States banking system in 2008. The bursting of the U. S. housing bubble, which peaked in 2007, caused the values of securities tied to U. S. real estate pricing to plummet, damaging financial institutions globally. Questions regarding bank solvency, declines in credit availability and damaged investor confidence had an impact on global stock markets, where securities suffered large losses during 2008 and early 2009. Many causes for the financial crisis have been suggested, with varying weight assigned by experts. The United States Senate issued the Levin–Coburn Report, which found â€Å"that the crisis was not a natural disaster, but the result of high risk, complex financial products; undisclosed conflicts of interest; and the failure of regulators, the credit rating agencies, and the market itself to rein in the excesses of Wall Street. Causes of Financial Crisis Macroeconomic conditions: Low interest rates made bank lending more profitable, while trade deficits resulted in large capital inflows to the U. S. Both made funds for borrowing plentiful and relatively inexpensive. The U. S. housing bubble: The falling prices of houses and low interest rates to finance or refinance the house s were easily available. As such home loans were very easily available. But when time came to pay back the loan many defaulted which led to bursting of housing bubble and its impact led to financial crisis. Relaxation in rules led to large banks to increase their financial leverage and expansion of issuance of mortgage backed securities. Inaccurate credit ratings: Credit ratings were awarded inaccurately which led to an inflated balloon and when it busted it led to financial crisis. Technological factors: The cause of the crisis can be seen also in principles of technological development and in long economic waves based on technological revolutions. Crisis and stagnation were a result of the end of the long economic cycle originally initiated by the Information and telecommunications technological revolution in 1985-2000. The market had been already saturated by new â€Å"technical wonders† (e. g. everybody has his own mobile phone) and – what is more important – in the developed countries the economy reached limits of productivity in conditions of existing technologies. Boom and collapse of the shadow banking system (SBS): The shadow banking system is the collection of financial entities, infrastructure and practices which support financial transactions that occur beyond the reach of existing state sanctioned monitoring and regulation. The core activities of investment banks are subject to regulation and monitoring by central banks and other government institutions – but it has been common practice for investment banks to conduct many of their transactions in ways that don't show up on their conventional balance sheet accounting and so are not visible to regulators or unsophisticated investors. The shadow banking system saw a boom but once investors started losing interest and no more wanted their funds to be used in SBS and changes in business policies led to its collapse which ultimately led to financial crisis.

Haitian Vodou Essay

Vodou, A Haitian religion deeply rooted in colonialism stems from several African sources, which have constructed and maintained a hybrid Africana and European diaspora in the Caribbean. In an effort to preserve African tradition and spiritual belief, slaves in Haiti prior to the Haitian Revolution of 1791, established and developed the heterogeneous religion known as Vodou. As Vodou became a more prominent aspect of slave culture in Haiti the hybridization between traditional Africana religion and European religion fashioned a new system of belief. The fusion of Catholicism from Europe and African religions make up one of the most influential religions in Haiti today, in fact Vodou plays an imperative role in Haitian life. In addition to having a tremendous effect on Haitian religious practices, Vodou also plays a fundamentally important role in driving Haitian politics, economics, community, and social relations. From a student and non-Haitian perspective I seek to obtain knowledge on how Vodou has and continues to play a detrimental role in every aspect of Haitian life. Through analyzing and cross-examination of several texts it appears that without boundaries Vodou is important. Before delving into how Vodou effects nearly every aspect of Haitian culture I would like to first analyze the importance of understanding the roots and origin of a belief and practice that has become such a prominent aspect of Haitian life. In the eighteenth century the slave trade in Haiti ushered in a number of African slaves from various groups. These groups of African people brought with them to Haiti their traditions, beliefs, and lifestyles. In â€Å"Haitian Vodou† of Creole Religions of the Caribbean, the authors state that the slave trade was in fact the European way of â€Å"destroying all cultural connections† to the homelands of the slaves (Fernandez-Olmos and Paravisini-Gerbert 101). European slave owners and slave traders thought it necessary to force European ideals and beliefs onto their slaves, ridding and dismantling the beliefs and tradition of their native land. In this respect the slave trade played a significant role in the creation of Vodou, catalyzing Afro-European syncretism into a new belief system. Vodou began as a way for slaves to hold on to their cultural beliefs, and helped refute the impositions of Catholic religion that the French attempted to employ, as they saw it necessary to condition African slaves to their lifestyle (102). In my opinion Afro-European syncretism is one of the more complex and intriguing religious developments as it pertains to Vodou. In Voodoo Africa’s Secret Power author Gert Chesi describes the fusion of African and European culture stating that slaves brought with them the gods of Africa to the Caribbean where they then blended with the Saints and other Catholic and Christian symbols (Chesi 231). The imposition of Catholic and Christian beliefs by Europeans onto African slaves made it nearly impossible for African slaves to remain entirely devoted to their home land beliefs and traditions. African slaves in Haiti adopted Vodou as a means of maintaining their traditional beliefs, however, Christian and Catholic ideals were still important influential factors in the establishment of Vodou. The spirits often associated with Vodou known, as Lwa are similar to Saints in the Catholic Church. Slaves in Haiti dealt with the pressures of forcibly having to adapt to European religion by integrating their belief system with that of the European belief system. I think that Slaves in Haiti used Vodou as a stabilizing factor in Haitian culture. The ritual and practice that developed through the integration of European tradition with African tradition ensures that African tradition will remain considerably important regardless of the fact that Europeans once tried to dismantle African tradition and impose Western tradition on those slaves living in Haiti. Vodou serves as a mechanism for passing on tradition from generation to generation. In Voodoo: Truth and Fantasy the author states that Vodou has emerged as a vibrant cultural force in twenty-first century Haiti (Hurbon 126). This statement supports the idea that Vodou has and continues to have a role in Haitian life and Haitian culture. Vodou has undoubtedly helped restore an almost lost identity to African slaves in Haiti, and has allowed generation after generation to know and understand the beliefs of the homeland from which their ancestors originated. The foundation of many Haitian affairs may not be solely rooted in Vodou, however, the religion holds weight in many political spheres throughout Haiti. Starting from the moment of its development, Vodou has been politically important to Haiti. In fact, its very creation resulted from various political, cultural, and religious â€Å"struggles for freedom† (33). After analyzing the roots of Vodou it has become quite apparent that Vodou played an important role during Haiti’s revolutionary period. During and before the Haitain revolution Vodou was used as a means of protecting and politicizing the interest of Haitian slaves. From that time forward Haitian people have continued to use Vodou as a political tool to protect their interests and assets. Vodou has indeed been subjected to â€Å"persecution at the hands of both Church and state† leaving many non-believers and outsiders to attribute negative connotations to Vodou as a whole (117). In 1835 Vodou began to publically suffer from political ostracizing under president Jean-Pierre Boyer who passed a penal code that called for the imprisonment of six months to two years for followers of Vodou practicing superstitious act (118). It seems to me that the reason behind the ban on Vodou practices not only stemmed from political issues occurring at the time, but also from past political experiences in Haiti. Hurbon does not mention Boyer’s reasoning behind implementing a penal code, therefore allowing one to speculate whether or not Boyer, although Haitian had ties to France. The reason I bring this point to light is because for one, Jean-Pierre Boyer sounds relatively French and secondly Boyer implemented a code that put restrictions on a religion that has roots deep within African culture. In addition to dealing with the idea of possible imprisonment, if caught practicing Vodou, Haitians also faced the possibility of abandoning and giving up the African culture and belief that was associated with Vodou. In response to government restrictions some Haitians created secret societies in order to keep the bonds of Vodou ritual and ties to kinship in motion. In 1957 President Francois Duvalier also known as â€Å"Papa Doc† started a political rehabilitation for Vodou (118). Duvalier’s involvement in Vodou was for the soul purpose of engaging the Lwa through ceremonies in order to gain the Lwas’ good will and also to spark enthusiasm in those who practice Vodou. Papa Doc’s presidency marked a period characterized by dark magic and sorcery. This period in Haitian history displays the negative aspects often associated with Vodou. In my opinion President Francois Duvalier’s understanding of Vodou curtails from misinterpretation and misuse. Duvalier did not seem to grasp the reasoning behind certain Vodou rituals and ceremonies, using them only as a way to advance himself politically. During Duvalier’s reign Haiti saw tremendous political change resulting from the misunderstanding or misuse of Vodou. On one hand Jean-Pierre Boyer refused to let any one in Haiti practice Vodou because of the negative connotations surrounding the religion. On the other hand Francois Duvalier used Vodou to bolster his political appeal, which dismantled the meaning and reasoning behind the ceremonies and rituals performed by those who practiced and truly understood and appreciated the meaning that those Vodou acts carry. In Creole Religions of the Caribbean, the authors mention that within Vodou practices the chief communicators that draw â€Å"konesans† or connaissance/knowledge are the Oungand and the Manbo (Fernandez-Olmos and Paravisini-Gerbert 107). The Oungand and the Manbo are believed to receive knowledge passed down from the Lwa. The Oungand and the Manbo act as political leaders and have rural political power within their own community because the ability to communicate with the Lwa is looked up to. In Michel Laguerre’s book Voodoo and Politics the author states that Francois Duvalier used the political power of the Oungand and the Manbo to establish legitimacy among those who practiced Vodou (Laguerre 87). Today Vodou can be represented in popular culture as dark, sadistic, and involving many acts of superstition, denying it a position central to Haitian culture. However, despite the misconceptions surrounding Vodou today many religious works are carried out by Haitian elites. This goes to show yet another transformation in Haitian politics, and Vodou’s role in shaping a new system of life. From my examination of the texts that emphasized Vodou’s relationship to Haitian politics I have concluded that Vodou does in fact affect politics in Haitian communities and Haiti as a whole. The relationship between Vodou and Haitian economics is a long-standing phenomenon that has existed prior to the Haitian revolution in 1791 and continues to exist today. The slave trades influence on the creation of Vodou links the existence of the religion and also the economics involved between masters and sellers of slaves. During this time the Haitian economy was being stimulated by the slave trade. As the slaves grew weary, a number of rebellions occurred and Vodou greatly affected the plantation economy that the Haitian people originally were forced into. According to Omos and Gerbert, the economy in Haiti shifted from one of plantation to that of a â€Å"rural economy† of â€Å"subsistent farmers† working their own lands (Fernandez-Olmos and Paravisini-Gerbert 103). Vodou practices and rituals play an important role in shaping and maintaing Haitian economics. The initiation and sacrificial rituals performed by many Vodou sects involve a great amount of â€Å"financial sacrifice† (Fernandez-Olmos and Paravisini-Gerbert 117). From my examination of several texts, including that of Olmos and Gerbet I have concluded that preparation for the many Vodou festivals, initiations, and temple gatherings are intensive and call for many financial sacrifices from those who may already be financially unstable. Animal sacrifice plays an important role in the finances of Haitian people. In Voodoo Africa’s Secret Power the author, Gert Chesi, included various photographs of Haitian Vodou sacrifices and rituals. Many of the photographs throughout Chesi’s book showed the sacrificing of cattle, sheep, and chicken. The cross-examination of various texts did not leave me with much information on the Haitian economy as it related to Vodou, however, I was able to infer that the economic sacrifices made by Haitian people were performed in order to obtain personal advancements or for the betterment of the community as a whole. Some sacrifices were performed to win the protection and trust of the Lwa spirits, and some sacrifices were performed in hopes that the Lwa would shed some rain to strengthen planation production. I think that the Haitian economy and the Vodou religion are dependent on each other. The dependency I see in the relationship stems from the fact that without an economy like the one in Haiti, Vodou would not be as prominent or even meaningful to the Haitian people. The economy as it is creates a buffer for Vodou as a religion. The economy allows for Haitians to use their beliefs and connections with the spirits to envoke hope, or optimism that the plantation life in Haiti will somehow flourish. This claim can be supported through the existence of rituals performed for protection, knowledge, and even rainfall. In Hurbon’s, Olmos’ and Gebert’s, Chesi’s, Laguerre and Michel’s and Smith’s descriptions of Vodou in Haitian culture one thing is for certain, Vodou has and continues to influence communities through and through. In Chesi’s pictorial account of Vodou in Haiti one can see pictures of various ways that the religion is linked to community. In one picture, Chesi captured a ritual being performed near a beach where one individual was having a ritual performed on him (ritual not clear from picture) while dozens of his Vodou community member looked on and supported him. What puzzles me the most is how instinctual and ritualized Vodou actually is. Chesi’s pictures show dozens and dozens of Haitian people flocking to support another Vodou practice, but for what reason? Why do these members feel so indebted to one another? From my observation the answer to this question comes from the simple fact that Vodou needs a sense of community mong its members to remain relevant. It was from the simple yearning to keep tradition relevant that Vodou stemmed, so it appears to me that the idea of community or family has been long standing, even deep within Vodou’s African roots. Hurbon’s choice of words within Voodoo: Truth and Fantasy shed’s lite on the communal aspect of Vodou a little differently. Like Chesi, Hurbon acknowledges the importance of community, even stating that Vodou â€Å"bring families together in large gatherings, a festive way of ensuring that religious traditions will endure† (Hurbon 14). In Hurbon’s text it appears that the family and passing of tradition from generation to generation is in fact important to the survival of Vodou. In my examination of Hurbon’s text it seemed as though Hurbon was promoting a balance of kinship and communal ties. Hurbon states that it is important to have family agreement in order to have a positive communal bond. One aspect of Hurbon’s text was that Vodou was often referred to as â€Å"a cult dedicated to spirits. † Hurbon did not let the wording of her description interfere with the way information was conveyed, however, I found it quiet bias that she would call Vodou a cult. Personally I associate the word cult with negative connotations. It is unclear whether Hurbon planned on conveying Vodou in a negative light, but one thing is for certain a cult describes a group of people or the communal bond that Vodou encourages. In Michel’s and Smith’s book, Voodou in Haitian Life and Culture: Invisible Powers, The authors proceed to explain how the â€Å"magical† or â€Å"superstitious† aspect of Vodou conveys a sense of community among its supporters. The authors show that not only is Vodou practice a family effort, but a community effort as well. Smith and Michel both depict a type of Vodou were literally everyone in a community is involved. From small children to the eldest members of a community, all play an important role in carrying on and performing the tradition of Vodou culture. The elaborate rituals and preparation described by the authors is only made possible through communal efforts. From my understanding of the community in Vodou culture, it appears that only through community and unity can tradition be kept alive. Despite any negative connotations Vodou may have, each author showed how important Vodou is in respects to several aspects of Haitian culture. Vodou is not only a religious matter, but also a political, economic, and social one as well. On May 14, 2013 guest lecturer Carnie Fabious stated, â€Å"Vodou is a way of life. † This statement alone sums up what Vodou was, and what Vodou continues to be in regards to Haitian culture. Fabious’ words show the importance that Vodou plays in all aspects of Haitian life, and demonstrates how relative the religion is to such a vast group of people.