Raves :: Free Essay Writer

Raves What is a rave? A rave usually refers to an all night party, open to the general public, where loud â€Å"techno† music is mostly played and many people can partake in a number of different chemicals (Official). Raves are fairly decent and you don’t hear much about them on the streets. Yet some people who go to the raves try to sell their drugs to ravers and that’s what makes the word rave so bad. Because of those people Mayor Daley has planned crack down on jailing building owners and managers who let their properties be used for raves where drugs are peddled. They approved of this Thursday, April 19, 2001. The range for jail term runs from two weeks to six months (Rave). But why are raves getting the reputation they are? Raves are getting bad reputations because of the drug peddlers that go to the raves to sell their ecstasy and stamina enhancing drugs. According to a website called Dancesafe.com ecstasy is a safe drug if you stay away from the listed k inds of ecstasy. The parents of the kids going to these raves are not saying a word about the drug situation there. They still let their kids go because they know it is safer than being out on the street or at some drinking party getting drunk and then having the risk of them driving home. If you ask me raves aren’t so bad, I’ve been to several of them and out of all of the ones I have gone I have only seen two peddlers selling X. They were all-night raves and tons of people and everyone was all wired and dancing and moving around like mad. â€Å"It’s a love circle, It’s like a 1960’s scene – all the races together, dancing, having a communal experience.† says Laze (Gracia). At raves there are different rooms. One room is the main room where the dancing goes on and all the music is spun and where most of the people are. Some of the music that is played there is House, Techno (most common), breakbeat, Trance, Tribal, and Progressive. The visual eff ects and a lot at the raves. Most of them use laser shows, others use laser that goes with the beat, and of course the classic strobe light. Then there is another room called the â€Å"cool down room† where you can buy water and energy drinks and sit down and talk to all the other ravers there and meet different girls and stuff.

The Two Nation Theory

i) Sir Syed Ahmed Khan: The man who spoke first the Muslims as a â€Å"nation† in the modern times was none other than Sir Syed Ahmed Khan. In 1867, he said: â€Å"I am convinced that both these nations will not join whole heartedly in anything. At present there is no open hostility between the two nations. But on accounts of so called educated people it will increase in the future. † Analyzing on the demand of Indian National Congress for introduction of parliamentary elections he said: â€Å"The proposals of congress are exceeding expediently for a country which is inhabited by two different nations. Now suppose if the English leave India who would be the ruler of India? Is it possible under these circumstances that the two nations, the Indians and the Muslims would sit on the same throne? Most certainly not. It is necessary that one of them should surrender the other. To hope that both would remain equal is to desire the impossible. † ii) Allama Iqbal: He was a great philosopher and political thinker. He had studied Islam deeply and had profound likening for the Islamic principles. He compared the western culture with Islam and reached the conclusion that the welfare of mankind laid in the adoption of Islam as a way of life. He awakened the Muslims of the subcontinent and asked them to struggle for a separate homeland. This he did through his poetry. He said: â€Å"I am fully convinced that the Muslims of India will ultimately have to establish a separate homeland as they cannot live with Hindus in United India. † Allama Iqbal openly negated the concept of one nation and emphasize on the separate national identity of Muslims. He was against the separation of religion from politics: â€Å"India is a continent of human beings belonging to different languages and religions. To base a constitution on the conception of homogenous India is to prepare her for civil war. I, therefore demand a separate Muslim state in the best interest of the Muslims of India and Islam. † The Allahabad address: The Allahabad address of Allama Iqbal carries great importance in the freedom struggle of the Muslims of India. In his presidential address he classified the two nation theory and demanded a separate homeland for the Indian Muslims. He said: â€Å"I declare that the protection of the separate identity is in the best interest of Hindus and the Muslims. Since the Muslims of the sub-continent are a separate nation with their distinct culture and religious values and they wanted to have a system of their own liking, they should be allowed to live under such a system in a separate state comprising of north western frontier province Sindh, Punjab and Balochistan. † The spirit which Iqbal infused in the Muslims by his Allahabad address developed into an ideological basis for the Pakistan movement. The famous Pakistan resolution passed on March 23, 1940 at Lahore was in fuel based on Allama Iqbal’s presidential address of Allahabad. iii) Quaid-i-Azam: Quaid-i-Azam gave practical shape to the ideology given and enunciated by Allama Iqbal. He was at last successful in convincing the Hindus and the British of the reality of two nation theory and the Pakistan ideology. Jinnah, after entering into politics advocated Hindu-Muslim unity. He wanted joint effort of Hindus and Muslims. Thus, he came to be known as the â€Å"Ambassador of Hindu-Muslim unity†. Lakhnow pact became possible for his sincere acts in (1916) but later on he was greatly disappointed by the prejudicial attitude of Hindus and Congress towards Muslims. Now Jinnah believed that Congress will never recognize rights of Muslims. He said in the second round table Conference (1931). â€Å"I want to inform everybody openly that the Hindu-Muslim dispute must be settled before the enforcement of any system or constituent. Until you cannot provide guarantee for the safeguard of the Muslims interests, until you do not win their co-operation, any constituent you enforce shall not last for even 24 hours. Jinnah was a firm advocate of two-nation theory. On March 23, 1940 he said: â€Å"It has been taken mistakenly that the Muslims are a minority. They are not a minority. They are a nation by all definitions. By all canons of international law we are a separate nation from Hindus. † In 1942 he said: â€Å"We are a nation with our distinct culture and civilization, language and literature, art and architecture, names and nomenclature, sense of values, legal laws and moral codes, customs and calendars, history†¦we have our own outlook on life and of life. He further defined the two nation theory, â€Å"The Muslims are a nation by every right to establish their separate homeland. They can adopt any mean to promote and protect their economic, social, political and cultural interests. † In 1942 he said: â€Å"Islam teaches equality, justice and fair play with everyone. We should base our democracy on the principles and concepts of Islam. † He said on 1947 at Islamic College Peshawar: â€Å"We did not want Pakistan to have a piece of land simply but we wanted a laboratory where we could experiment the Islamic principles. † S yed – Iqbal – Jinnah: from unity stance to separatism. Introduction: Sir Syed Ahmed Khan, Allama Iqbal and Muhammad Ali Jinnah are considered as the key personalities in the history of Muslim nationalism in the sub-continent. Sir Syed Ahmed Khan gave the idea of the two nations, Allama Iqbal dreamed a separate homeland for the Muslims in the basis of this theory and Jinnah made it a reality. But the history is self evidence of the facts that Syed, Iqbal and Jinnah, originally, were not in favor of separatism but the conditions were created in which they were forced to shift from unity stance to separatism. Let us now see why Muslim leaders changed their stance. Sir Syed: Sir Syed — the pioneer of Aligarh Movement, is criticized by some Hindu Historians as anti-Hindu or a narrow communalist in his outlook. This can be repudiated by the fact that, his efforts were decelerated towards the promotion and advancement of all his countrymen, with of course a special reference to the position of Muslims as they were the fallen community. The translation society established at Ghazipur in 1964 which later on developed into Aligarh scientific society, whose object was to translate European literature into Urdu was being managed by Syed Ahmad’s life long friend ‘Raja Kishan Das. Similarly the British Indian Association established in 1866, with the object of keeping in touch with the members of the House of Common was composed of both Hindus and Muslims. He was evidently not addressing his own community when at the inauguration of the British Indian Association he said, â€Å"The Indians (Hindus and Muslims) are loyal to the British. † The year 1867 is particularly significant in the life of Indian Muslims. Syed Ahmed Khan was posted at Banaris when he sent a communication to the viceroy suggesting the establishment of a Vernacular University and a bureau of translation to translate University text books into Urdu. As a counter proposal that the Urdu language written in Persian script should he discontinued in the government courts and therefore should be replaced by Hindi Language written in Devaragri script. It was the first occasion when he felt that it was now impossible for the Hindus and Muslims to progress as a single nation and for anyone to work for both of them. Simultaneously, he met the commission of Banaris and discussed the problems of Muslim education. The British official was surpassed at the change and said: â€Å"Hitherto, you have always been keen at the welfare of Indians in General; this is the first occasion that I have heard about the progress of Muslims alone. † He also said, â€Å"Hindu and Muslims are like the two eyes of a beautiful bride† Allama Iqbal: Allama Iqbal was a poet and philosopher of India. He too was an ardent advocate of Indian Nationalism and Hindu Muslim unity in his early career. He was shifted from this stance in England during his study of western nationalism. The local political situation and Hindu Muslim siftS left its impression over his mind. But the thing which transformed him from a great exponent of Indian nationalism to the advocate of Indian nationalism and pan-Islamic was the modern nationalism which had divided nations into warring groups resulting into two world wars. This was a positive approach. He wanted to solve Hindu-Muslim problems for once and all. In his early career he did his utmost to integrate Indian nations, but the time proved that his spiritualism and ideological change was the exigency of the time. In 1909, when he was invited to Amritsar to attend a meeting of a cosmopolitan organization with the membership opened to the Hindus and the Muslims. Iqbal; politely declined the invitation and in the course of correspondence that ensured, he wrote: â€Å"I have myself been of the view that religious differences should disappear from the country, and even now I act on this principle in my private life. But now, I think the preservation in their separate nation enclitics in desirable for both the Hindus and Muslims. The vision of a common nationhood for India is a beautiful idea, and has a poetic appeal but looking to the present conditions and the unconscious trends of the two communities this idea appears incapable of fulfillment. Jinnah: Muhammad Ali Jinnah, who led the battle for the creation of Pakistan, was however quiet a late convert to the creed of Pakistani nationalism. He strived for a long time for a ‘modus ivendi’ between Hindus and Muslims in an undivided India. He was described by Mrs. Sarojai Naido as the ambassador of Hindu-Muslim unity. Gopal K. Gokhle was a literal leader of Indian national Congress who emphasized Hindu Muslim unity and under his influence Jinnah joined Indian National Congress in hope to bring the two communities into closer accord. From 1906 to 1920, when he left the Congress Jinnah stood for separate electorates not so much to stre ngthen the Muslims separatist tendency, but to bring them upon the economic and cultural level of the rest of the Indians. His efforts in the direction of Hindu-Muslim unity were unquestioned. Even when the relations between Hindus and Muslims were steadily deteriorating despite numerous efforts made between 1921 and 1928 to bring the two nationalities together, Jinnah’s faith in Hindu Muslim unity did not weaken. But the cunningness of the Nehru report and later events slowly and gradually transferred this ambassador of Hindu Muslim unity to an extreme concept of Muslims separatism in India.

Intimations of the American Character: Five American Writers

America’s only 230 years old, give or take, therefore to ask after the American character is much the same as asking after the character of a two-year old – not impossible, but hardly definitive. There’s a an anecdote of general reportage that on Nixon’s first trip to China Kissinger asked Mao what he thought of the French Revolution. Mao answered that it was too soon to tell.Perhaps it is too soon to tell what the American character is as can be determined in the literature of the 17th – 19th Centuries, but one cannot mistake that in the various works of its first significant authors (writers who felt themselves sufficiently invested in this democratic experiment spread over some six million square miles of beautiful and infinitely resourceful land) the first intimations if not indications of who and what we are (as opposed to where we came from – the old countries) make themselves known.Harold Bloom, Professor, author, reader, man of extrao rdinary powers of memorization, idiosyncratic, self-proclaimed Falstaffian, wrote, ironically enough, a work entitled â€Å"The Anxiety of Influence. † With reference only to the title, which implies so much, especially for any would–be artist who seeks place his/her own unique stamp on his/her work, one encounters the first problem for the truly creative: We are not born without context. Mozarts aside, we must school ourselves, absorb, learn, model, mimic and copy before we write, paint, sing, play music, dance, in a wholly new and original way.The struggle to achieve what is original implies its own anxiety. Like Michelangelo’s slaves f marble, will we ever break free? Has American broken free of its overwhelming British influences? And if we have broken free, if we have achieved a unique and American voice, to whom do we owe the credit for the great break with our bi-continental past? The important word here is context. No source is tapped in a vacuum. We are the progeny of forebears; we are the ancestors of those to come.Time being what it is we can only look back. First, review the grim declamations of Jonathan Edwards and feel the anxiety of that faith which rested in an angry God, full of spit, fire and fury, an unhappy parent disappointed in his children, a God in a nominally Christian world, who’s narrowed the avenue of salvation to inches of rock-ledge that can be traversed by so few that a minister’s left with little to do but warn his congregation about how bad it’s going to be when they’re dropped like spiders into the eternal flame.Of course, no God is ever as awful as his followers and Edwards’ admonitions are the high point of that drive towards â€Å"purity† which drove the puritans from the corrupt Anglicanism of Elizabeth and James (not to mention Henry VIII who had his own take mercy and forgiveness). If one were to read too much of Jonathan Edwards, one might conclude that the American character is a dour, determined and fatalistic, the unfortunate result of Augustine’s fear dripped through Calvin’s Swiss rectitude by way of Anglo-Saxon provincialism played out in the hands and minds of truly brave pilgrims determined to reform themselves almost out of existence.In short the first expression of America’s self, its character, was a reaction to the wavering, the wiggle-room, and the corruption in late Elizabethan, Jamesian-Protestantism. It is the expression of what one people might attribute to a god who’s angry with the failure of his children. But Edwards’s declamations are not the word of god so much as their expression of man angry with man.Ironically, the supposed anger of this god, by way of Edwards, will move Puritan congregation to embrace a work ethic (Protestant, New England, rural, elemental, purifying) which will stand in opposition to the source of the Reformation, itself – Luther’s reading of R omans which asserts salvation by grace and not by good works. But time passed and America, with its depth and breadth of resourcefulness, its brave and entrepreneurial people who made the move, took the chance, crossed the ocean in search of a better life, and would not be held captive in the ornate chains of those ministers well-schooled in the endless dark night of the soul.Brave people, entrepreneurs, the â€Å"can-do† sort of people who cross oceans are not the type of people to succumb to anxieties. And they are not without humor. Indeed they require humor, because humor is the step-sister of practicality. The ironic point of view, the wit, the clever turn of phrase, the creativity and intelligence of the comedic mode, are often the best means to drive home points and conclusions and directives that might otherwise be lost in the didactic drone of dogma.Ben Franklin gave voice to humor and common sense and practicality in his writings. We look upon him now, perhaps unfor tunately, as a cartoon figure of Disney’s imagination, or that precious gent employed each early summer to dress up in velvet, lace and granny glasses, to walk the streets of Philadelphia and scare children with the stilted language of the poor mimic. But to do so would be our loss. Franklin was a genius.He was a polymath, self educated and like most early Americans, born (as if dropped whole) into a new land affording infinite potential without the â€Å"floors or ceilings† of given classes, gifted with the curiosity and intelligence to make sense out of the new, original American experience, and to express the process for others. He was an inventor, a newspaper man, a man of letters, a political in-fighter, a political theorist schooled in the writings of the Enlightenment.He was a humanist who, unlike his ascetic Puritans ancestors of Boston and environs, believed that humans were of value, body, mind and spirit. Franklin dared to believe, in the most general sense of the lesser-dogmatic theists that man was deserving of something better than Edwards’s angry white bearded, sententious, demanding, unpredictable, inconsistent and contrary God.Through Franklin the American character first developed the genius of common sense, leavened with humor. In the settlement of New York by the inveterate, humanistic Dutch and Philadelphia by the easy, peaceful, sometimes silent Quakers, Franklin, the man who traveled south, denied the anxiety driven, forbidding world view (so often fostered in too-cold climates) that sought to prepare man for eternity while denying the value of the here and now.Through Franklin we learn that man is capable of creativity, here and now, that man can better his station in life, that life is worth living and that process, ritual, form and style (Franklin’s writing can not but reflect some of the 18th Century politesse) are meant to follow function and that substance, rather than appearance, is the determinative va lue.Throughout a review of Franklin’s writings, one is struck by that wave of humanism and democratic values that asserted themselves in the wake of decadent royalties and courts and found their most eloquent expression in the preamble to America’s Declaration of Independence, penned by Jefferson (edited, polished, affirmed, if not ghost written by Franklin. ) Emerson, the sage of Concord, virtually unknown in cocktail conversation today, but for the notion of some salty rigid circumspect New England self reliance, is the American writer with whom all American writers must contend.Like America, itself, full of contradictions and principles that outran its very self, Emerson was an iconoclast, who looked about the beauty of Concord and saw that although the world was good, man made institutions, were, over time, necessarily corruptible and, instead of assisting the individual in his walk through life, ultimately hindered the individual from clear sight, a post-Christian pantheism, a transcendent vision of God’s grandeur and all that can be deduced, derived from that.In a way analogous to the solitary loneliness of the dark night of the soul, Emerson encouraged the brave entrepreneurial American, optimistic, human, and sufficiently wise not only to appreciate the comedic mode of life (i. e. , life is ultimately and always salvageable), but to travel past the thickets of dogma, to apply his gifted and most importantly his co-creative mind to an understanding of the world about him. Yes, the America might be the New Jerusalem, a new place of unbounded physical grace, but the kingdom must be experienced within as well.Emerson’s transcendent view is best appreciated when one posits the pure permeability of the divine through nature and then through the very self. Humanism need not stand in opposition to Edwards’s angry god, but need only accommodate God, affording Him the place he’s had forever, within and without ourselves. Thoreau lived a mile from Emerson. They were friends to the degree that that they could offer and receive friendship.Both were complex, but Thoreau gave voice and body to complexities, contradictions that flowed from Emerson’s first indications of a uniquely American voice. (All men are created equal, and yet Americans buy and sell slaves. ) Thoreau is a photographic negative to much of what Emerson implies. Tough they both lived in this grand new country, Thoreau, the prophet, also recognized problems which would and still occur to this day in a country so bountiful it invited a work ethic as boundless as its resources, size and frontiers.Work is a balm to the anxious and energetic soul. Perhaps it’s too much to say that all work is busy work (though a walk down Park Avenue on a Monday in September might make one wonder), but work and the American’s over-praise of the over-valued activity is a defense to work’s essential nature – a distraction fr om the anxiety of being. Americans praise those Americans who work hard, keep their heads down, work hard, never look up, never question, and might ask after function but never purpose.And these are the workers, the people, the men and women, who live the lives of quiet desperation. Thoreau is a radical in that he goes to the very source of an idea cloaked in so many assumptions and â€Å"givens† that the questioning itself renders him an iconoclast, an eccentric of the first order. Living alone by a pond is nothing compared to asking those questions which might upset the underpinnings of a society too busy to ask anything. Thoreau loafs with the intensity of a Kant.He questions not only the American way of life with its work ethic, but also the proposition that life’s primary value lies in work and that through work (only work) man will find his identity, ultimately his purpose and after this life perhaps his salvation. Thoreau is a â€Å"loafer† like Whitman, but Thoreau does not loaf to escape work, he â€Å"loafs† to escape meaningless work and to question the assumptions of New England in the early 19th centuryThere’s a cliche in the work-a-day world, devoted to the corporate mind and group think that sublimates the individual to the will and survival and perhaps betterment of the group. It is this: Nobody’s indispensable. Thoreau either heard or intuited this dismissal of the human and his efforts (Willy Loman 100 years on), and said: Why do we engage in a system which demands our lives, makes false promises and considers us utterly dispensable? The American work ethic makes promises and offers the appearance of payback to justify itself. Indeed, such a charade is one under-pinning of the capitalist system.We’re promised ticky-tacky houses, country clubs, swimming pools, unlimited credit at usurious rates, nice clothes, the right schools for above-average kids, and of course the magical totem , the icon, t he car, the uber-van, the humvee, the mode of transportation that will â€Å"tell them who we are. † Thoreau anticipated all of this – the uneasy contract by which Americans remain trapped in the first and second levels of the hierarchy of needs while our demi-gods of celebrity and power achieve a self-actualization denied everybody else. Not surprisingly we are then bought off with television, sports, bread and circuses.One of the contradictions in Thoreau is that the assertion of the individual is Romantic, but the means employed is ascetic and classical. To live deliberately is not to live with frippery or Boucher’s swings or the ease of decadent courts. To live deliberately is a radical undertaking, directing the speedy to slow down to take time to loaf and view the smallest, finest things, those effects of creation which in their brief majesty put to shame all the useless memos, briefs, papers, efforts and transactions set down in the 19th Century’s ethos of success and wealth as the outward sign of grace.Thoreau stands in opposition to the America’s madness for work. Walden has changed lives. People have been seen reading it during their rush commutes. Whitman turns within and explodes without. He does not so much challenge the hustle and bustle of the great democratic experiment as he seeks to encompass it, to swallow it, to take it in, because the genius of the poet – this new American poet – is begin enough, grand enough, to express the vastness of it all. Indeed every part of every part is a part of every part.To turn within is to look without, to subsume the All. Whitman breaks the line open. Even a grade student looking at a poem by Whitman and a poem by Philip Freneau can’t help but see the difference in form. The old and tired expresses itself in neat stanzas, century old rules. But Whitman’s lines span the page. They scan and pose propositions only to complete the circle with their o pposition stated like closing a door on a completed whole. The compliment forms the greater proposition.This is a poet not so much of contradictions (though he admits as much), but a poet, like a demi-god, who can reconcile the apparent and real contradictions of life. Does America contradict itself (Slavery – All men are created equal)? Yes. Can America reconcile its contradictions? Perhaps. One war says we have; other wars say we have not. Perhaps it’s too facile to remark that whereas the country was split north and south, Samuel Clemens, born in Missouri, a border state, obtained his unique voice traveling north and south along a river which in its own way sought to hold the warring halves together.In Huckleberry Finn Twain reconciles the optimism and humor of Franklin, the adventuresome self-reliance of Emerson, Thoreau’s marginal iconoclast and Whitman’s reconciled over-soul. And yet, Mark Twain, the humorist, the colloquial voice of wisdom, the woo ly relative we place at the head of the table, soon encountered, as America encountered the cracks and flaws of life, its random terribleness, its self-inflicted wounds.At the very heart of the American character is the mater of slavery, the ludicrous contradiction of eloquence scripted to blow trumpets of gold and light bonfires of freedom that would out-enlighten the enlightenment. And still the ships came from the west coast of Africa. Slaves – bought and sold. These contradictions are essential. They are indicators of life itself and neither America, its character nor its poets and writers are immune.Though we can look fondly on America’s optimism, humor, practicality, favor of substance over form, the acknowledgment that form follows substance, that in America merit counts – we must also look upon the all too common type, born of the all too common fatigue evident in a country that offers just enough in a zero-sum game to keep the citizen alive one more day , for one more effort, for one more expenditure: We know the desperate worker, who expends enormous amounts of energy, convincing himself, fooling himself that what he does has meaning and purpose, that he’s paid enough (as all those bleeding-heart liberal programs for all those minorities don’t get in the way) and that someday, maybe when he retires with a weak heart and a spent spirit, he and his wife will travel the length and breadth of this great country and call to mind something of what that old gay poet wrote – something about atoms and bed-fellows and lilacs This too is the American character – desperate, tired, vain, prejudiced, spent, rigid, utterly human and, for all of it, ultimately forgivable.

Free Essays on Effects on Colored Musical Notes on Learning

Color is an important element in many people’s lives. A reaserch article entitled â€Å"Effect of Colored Rhythmic Notation on Music-Reading Skills of Elementary Students† analyzes the use of color in music. George L. Rogers researched how the use of color affected the learning abilities of young children to read and interpret music symbols. Rogers found that the use of color did not only improve the skills of the children, but they also found the material more fun and enjoyable when the notes were in color. Rogers stated that there is a â€Å" considerable body of educational research outside music suggesting that the use of color in instrumental materials can improve student performance and retention† (15). Rogers presents a number of examples from subjects outside of music that exemplify the benefit of color in educational materials. One of these tests involved students watching instructional videos in class. One group of students viewed the colored version of the video, while another group viewed the black and white version of the film. It was found that â€Å"students who viewed a colored version†¦ scored significantly higher on both immediate and delayed tests than did students who viewed a monochrome version. This study also found that students of different ability levels were affected differently by the presence or absence of color in the instructional materials† (16). There have been other studies that have â€Å"investigated† the effect of color-coded instructional materials in printed form. A reasercher named Lamberski found that â€Å"color-coded instructional materials were more effective than were black-and-white materials† (16). The use of color-coding had a more positive effect on tests of visual memory as compared to verbal memory (16). Rogers also discusses the use of color in math. The use of color in graphs and charts to teach numerical relationships has proven useful in teaching math to low-achieving a... Free Essays on Effects on Colored Musical Notes on Learning Free Essays on Effects on Colored Musical Notes on Learning Color is an important element in many people’s lives. A reaserch article entitled â€Å"Effect of Colored Rhythmic Notation on Music-Reading Skills of Elementary Students† analyzes the use of color in music. George L. Rogers researched how the use of color affected the learning abilities of young children to read and interpret music symbols. Rogers found that the use of color did not only improve the skills of the children, but they also found the material more fun and enjoyable when the notes were in color. Rogers stated that there is a â€Å" considerable body of educational research outside music suggesting that the use of color in instrumental materials can improve student performance and retention† (15). Rogers presents a number of examples from subjects outside of music that exemplify the benefit of color in educational materials. One of these tests involved students watching instructional videos in class. One group of students viewed the colored version of the video, while another group viewed the black and white version of the film. It was found that â€Å"students who viewed a colored version†¦ scored significantly higher on both immediate and delayed tests than did students who viewed a monochrome version. This study also found that students of different ability levels were affected differently by the presence or absence of color in the instructional materials† (16). There have been other studies that have â€Å"investigated† the effect of color-coded instructional materials in printed form. A reasercher named Lamberski found that â€Å"color-coded instructional materials were more effective than were black-and-white materials† (16). The use of color-coding had a more positive effect on tests of visual memory as compared to verbal memory (16). Rogers also discusses the use of color in math. The use of color in graphs and charts to teach numerical relationships has proven useful in teaching math to low-achieving a...

How to Write a Good Psychology Essay

How to Write a Good Psychology Essay How to Write a Good Psychology Essay Writing a good psychology essay is not an essay task, as it depends on adhering to appropriate psychology guidelines for writing. The psychology essay topic should be thoroughly researched with qualified and credible academic sources, such as reputable websites, peer-reviewed journals and other reputable publications. In addition, the essay should be properly formatted according to APA style, which is the most widely used writing style by psychology writers. This style is defined by the American Psychological Association (APA). Choosing a Psychology Topic Although you may be allowed to choose your own topic, the professor often assigns psychology essay topics to students. These topics are often in the form of research questions. If you choose the topic, make sure it is course relevant and one that is interesting to you. If it doesn’t interest you, then chances are it won’t interest your readers either. Structuring the Psychology Essay Be sure to follow all required guidelines given by the professor and ask questions if anything is unclear about the assignment. Your first task should be determining an argument for your essay and presenting it well. You need a concise thesis statement explaining what the essay will highlight and attempt to prove, and this should be backed up with credible sources offering evidence and theories which support and oppose the argument. Once the argument has been determined, it can be used as a blueprint for completing the essay. The psychology essay structure should basically consist of six portions: 1) the title, 2) the abstract, 3) the introduction, 4) the body, 5) the conclusion, and 6) the reference page. Title – Make the title concise and interesting enough to capture the reader’s attention and convince the reader to continue reading your essay. Abstract – This is a summary of the essay argument, explaining how the argument will be proven. You should also include what conclusion you aim to come to in the abstract. Introduction – The introduction gives a brief outline of the topic and pertinent issues leading into the argument. It should be no longer than 10% to 12% of the total essay content. Body – This portion is where the essay topic and ideas are organized and is the bulk of the essay content. The body presents the argument and evidence for and against it, and it examines and highlights theoretical research pertaining to the topic. Conclusion – This portion is a concise summary of the main points of the essay. The argument is restated and information on alternative thoughts and reasons for further research are included. References – Be sure to use the proper citation and referencing style assigned by your professor. Psychology essays are usually in APA style.

Same sex marriage vs heterosexual marriage Essay

Same sex marriage vs heterosexual marriage - Essay Example r inclusive of gay or lesbian partners which means there will be no children from either of the partners, and hence the marriage that takes place looks flawed in entirety. This is the reason why heterosexual marriages are considered the natural process to keep the ecosystem growing in a normal manner. There are no issues that the people find with heterosexual marriages since they are fundamentally based on the premise of bringing in individuals under the institution of marriage with the objective of giving birth to children. Another aspect why heterosexual marriages are deemed as successful is because they are openly accepted by the societal manifestations and hence there are no issues that are encountered by the people at large. The same sex marriages do not give this kind of liberty since they are marred by immense issues of non-acceptance even by the most immediate family members of the gay and lesbian partners. Hence acceptance is a much significant phenomenon that needs to be understood in a proper manner here. Without acceptance, the society will not come about usually as it would in a heterosexual marriage which gives more respect and dignity to the partners than a same sex marriage would do. One more aspect that is deemed as quintessential here is the fact that heterosexual marriages bank on the premise of understanding that people have an equal chance to make use of the resources present in this earth and hence they must do all that they can to interact with the society to keep the cycle growing. By this, what one means to suggest is that the childbirth aspect should not come down at any stage. The same sex marriages are dependent on just the lust factor where as the heterosexual marriages ensure more than lust alone – they are the entire code of life and should be seen as such (Allen 2006). Essentially speaking, the heterosexual and the same sex marriages have a huge amount of differences which need to be properly gauged. The heterosexual marriage is

Reading Response Essay Example | Topics and Well Written Essays - 250 words - 20

Reading Response - Essay Example Topik argues that voyages lead to the global trade which allowed other goods from Asian countries, particularly tea in becoming part of the European culture2 (Topik 2006). Topik in his article highlights that the revolutionary boom and the voyages boost the trade of cheap drug food like tea in the European region. With the passage of time, people become excessively addictive of tea. On the other hand, James states that the expansion of global trade made cheap goods like tea available to people and they became fashion symbols. I am of the view that James in the article emphasizes on the West Indians of East India Company and salves were the reason for making people addictive, whereas Topik in his article states that the control of the production of the tea plantation was the major issue, and trade of cheap products. In my opinion, both articles present the same idea that the global trade made tea one of the most significant and most widely used commodities. In addition, the adaptation and accessibility of these commodities made tea common in the people. There is a minor difference in the idea presented by the authors. James talks more tea as an imperia l commodity whereas, Topik talks about the trade and slavery as a cause for tea to become a common