What Is a Sonnet - Overview and Characteristics

A sonnet is a one-stanza, 14-line poem, written in  iambic pentameter. The sonnet, which derived from the Italian  word  sonetto, meaning â€Å"a little sound or song, is a popular classical form that has compelled poets for centuries, says  Poets.org. The most common—and simplest—type is known as the English or Shakespearean sonnet, but there are several other types. Sonnet Characteristics Before  William Shakespeare’s day, the word sonnet could be applied to any short lyric poem. In Renaissance Italy and then in Elizabethan England, the sonnet became a fixed poetic form, consisting of 14 lines, usually  iambic  pentameter in English. Different types of sonnets evolved in the different languages of the poets writing them, with variations in rhyme scheme and metrical pattern. But all sonnets have a two-part thematic structure, containing a problem and solution, question and answer, or proposition and reinterpretation within their 14 lines and a volta, or turn, between the two parts. Sonnets share these characteristics: Fourteen lines:  All sonnets have 14 lines, which can be broken down into four sections called quatrains.A strict rhyme scheme:  The rhyme scheme of a Shakespearean sonnet, for example, is ABAB / CDCD / EFEF / GG (note the four distinct sections in the rhyme scheme).Written in  iambic  pentameter: Sonnets are written in  iambic pentameter, a poetic meter with 10 beats per line made up of alternating unstressed and stressed syllables. A sonnet can be broken into four sections called quatrains. The first three quatrains contain four lines each and use an alternating rhyme scheme. The final quatrain consists of just two lines, which both rhyme. Each quatrain should progress the poem as follows: First quatrain:  This should establish the subject of the sonnet.Number  of lines: four; rhyme scheme: ABABSecond quatrain:  This should develop the sonnet’s theme.Number  of lines: four; rhyme scheme: CDCDThird quatrain:  This should round off the sonnet’s theme.Number  of lines: four; rhyme scheme: EFEFFourth quatrain:  This should act as a conclusion to the sonnet.Number  of lines: two; rhyme scheme: GG Sonnet Form The original form of the sonnet was the Italian or Petrarchan sonnet, in which 14 lines are arranged in an octet (eight lines) rhyming  ABBA ABBA and a sestet (six lines) rhyming either CDECDE or CDCDCD. The English or Shakespearean sonnet came later, and, as noted, is made of three quatrains rhyming ABAB CDCD EFEF and a closing rhymed heroic couplet, GG. The Spenserian  sonnet  is a variation developed by Edmund Spenser in which the quatrains are linked by their rhyme scheme: ABAB BCBC CDCD EE. Since its introduction into English in the 16th century, the 14-line sonnet form has remained relatively stable, proving itself a flexible container for all kinds of poetry, long enough that its images and symbols can carry detail rather than becoming cryptic or abstract, and short enough to require a distillation of poetic thought. For more extended poetic treatment of a single theme, some poets have written sonnet cycles, a series of sonnets on related  issues often addressed to a single person. Another form is the sonnet crown, a sonnet series linked by repeating the last line of one sonnet in the first line of the  next until the circle is closed by using the first line of the first sonnet as the last line of the last sonnet. The Shakespearean Sonnet The most well-known and important sonnets in the English language were written by Shakespeare. These sonnets cover such themes as love, jealousy, beauty, infidelity, the passage of time, and death. The first 126 sonnets are addressed to a young man while the last 28 are addressed to a woman. The sonnets are constructed with three quatrains (four-line stanzas) and one couplet (two lines) in the meter of iambic pentameter (like his plays). By the third  couplet,  the sonnets usually take a turn, and the poet comes to some kind of epiphany or teaches the reader a lesson of some sort. Of the 154 sonnets Shakespeare wrote, a few stand out. A Summers Day Sonnet 18 is probably the most well known of all of Shakespeares sonnets: Shall I compare thee to a summers day?Thou art more lovely and more temperate:Rough winds do shake the darling buds of May,And summers lease hath all too short a date:Sometime too hot the eye of heaven shines,And often is his gold complexion dimmd;And every fair from fair sometime declines,By chance, or natures changing course, untrimmd;But thy eternal summer shall not fadeNor lose possession of that fair thou owst;Nor shall Death brag thou wanderst in his shade,When in eternal lines to time thou growst;So long as men can breathe or eyes can see,So long lives this, and this gives life to thee. This sonnet best exemplifies the three-quatrain-and-one-couplet model, as well as the iambic pentameter meter. While many people assumed Shakespeare was addressing a woman, he is, in fact,  addressing the Fair Youth. He compares the young man to the beauty of a summers day, and just as the day and seasons change, so to do humans, and while the Fair Youth will eventually age and die, his beauty will be remembered forever in this sonnet. Dark Lady Sonnet 151 is about the  Dark Lady, the object of the poets desire, and is more overtly sexual: Love is too young to know what conscience is;Yet who knows not, conscience is born of love?Then, gentle cheater, urge not my amiss,Lest guilty of my faults thy sweet  self prove.For thou betraying me, I do betrayMy nobler part to my gross bodys treason;My soul doth tell my body that he mayTriumph in love; flesh stays no farther reason,But rising at thy name, doth point out theeAs his triumphant prize. Proud of this pride,He is contented thy poor drudge to be,To stand in thy affairs, fall by thy side.No want of conscience hold it that I callHer love, for whose dear love I rise and fall. In this  sonnet,  Shakespeare first asks the Dark Lady to not admonish him for his sin, as she is also sinning with him and the Fair Youth. He then speaks to how he feels betrayed by his own body because he is merely following his base instincts, which have enslaved him to Dark Lady.

Flannery OConnors A Good Man is Hard to Find and Good...

â€Å"A Good Man Is Hard To Find† and â€Å"Good Country People† are two short stories written by Flannery O’Connor during her short lived writing career. Despite the literary achievements of O’Connor’s works, she is often criticized for the grotesqueness of her characters and endings of her short stories and novels. Her writings have been described as â€Å"understated, orderly, unexperimental fiction, with a Southern backdrop and a Roman Catholic vision, in defiance, it would seem, of those restless innovators who preceded her and who came into prominence after her death†(Friedman 4). â€Å"A Good Man Is Hard To Find† and â€Å"Good Country People† are both set in the South, and O’Connor explores the tension between the old and new South. The stories are tow†¦show more content†¦O’Connor describes the children’s mother in contrast to the grandmother by what they are wearing; thus their clothes rep resent the age from which they are. The Children’s mother â€Å"still had on slacks and still had her head tied up in a green kerchief, but the grandmother had on navy blue straw sailor hat with a bunch of white dot in the print†(O’Connor 118). The children’s mother is representative of the New South in which the Southern Lady is becoming less of a central figure within society. A lady of the old south would never wear slacks and tie her hair up in a kerchief to go out in public. Under an old south mentality these actions would be considered very unlady like. O’Connor illustrates the tension between the old and the new south by the constant struggle between the grandmother, her son, and the daughter-in-law. O’Connor also poses the contrast between the old and new South in her short story â€Å"Good Country People†. Mrs. Hopewell and Mrs. Freeman represent the old South because of the way in which they carry themselves and their traditional beliefs and values. Mrs. Freeman works for Mrs. Hopewell who states â€Å"the reason for her keepin her so long was that they were not trash. They were good country people†(O’Connor 272). Mrs. Hopewell describes Mrs. Freeman and her two daughters as â€Å"two of the finest girls she knew and Mrs. Freeman was a lady and that she was never ashamed to take her anywhere or introduce her to anybody they might mett†(O’ConnorShow MoreRelatedO Connor s Life1323 Words   |  6 Pagesauthor Flannery O’Connor has been a vision of American literature for the last eighty years. Born and raised in Savannah, Georgia during the Great Depression, O’Connor grew up during an era of hardship and trouble trying to focus on her studies while her family was battling financial difficulties. During this time of O’Connor’s life is where her short stories begin to form and her desire to share her experiences of love, friendship, and life blossomed into these short stories. O’Connor’s writingRead More Violence Leading To Redemption In Flannery OConnors Literature1482 Words   |  6 PagesViolence Leading to Redemption in Flannery OConnors Literature Flannery OConnor uses many of the same elements in almost all of her short stories. I will analyze her use of violence leading to the main character experiencing moral redemption. The use of redemption comes from the religious background of Flannery OConnor. Violence in her stories is used as a means of revelation to the main characters inner self. The literature of Flannery OConnor appears to be unbelievably harsh and violentRead MoreReview Of Flannery O Connor s Rage Of Vision861 Words   |  4 Pagesauthors of Southern text use religion to convey emotion through grotesque-life changing events and concepts. An article titled â€Å"Flannery O’Connor’s Rage of Vision†, by Claire Katz discusses how O’Connor’s literature feature religion and Christianity to throughout the literature. The author states, â€Å"Since O’Connor had identified her theme as Christian, it is no surprise to find critics discussing this prototypical pattern in relig ious terms; the protagonist is humiliated in order to recognize his stateRead MoreFlannery OConnor and Her Southern Gothic Style1187 Words   |  5 PagesFlannery O’Connor, known for her original Southern Gothic style of prose has been titled â€Å"the master of the short story† (O’Connor). Her application of symbolism and the themes of Southern religion deem her as one of the most influential writers in American history. Born in Savannah, Georgia in 1925 and raised in the South, O’Connor was socialized as a member of the Catholic Church which proves evident throughout her writings. She studied journalism at the University of Iowa, but quickly migratedRead MoreFlannery O Connor s A Good Man1493 Words   |  6 PagesFlannery O’Connor’s background had a dramatic impact on her writing. Born in Savannah, Georgia, she utilized her familiarity with the region as a reference to implement a richly descriptive southern setting in her short stories . She was raised by devout Roman Catholics; her faith was deeply intertwined with the overall theme and character development in her writings. O’Connor portrays moments of grace for her main characters at a time of utter shock and devastation. In â€Å"A Good Man Is Hard to Find†Read MoreFlannery O Connor Is Considered One Of The Most Successful Writer979 Words   |  4 PagesMary Flannery O’Connor is considered one of the most successful short story writers in history. She composed her works during a period of prosperity and economic boom following World War II. Although the economy was thriving, the 1950’s were a period of struggle for women’s rights, as well as other minorities. (Digital History) Based on her success, one could conclude O’Connor exceeded all barriers against women during the fifties. Flannery O’Connor’s life experiences based on her faith, her novelsRead MoreFlannery O’connor’s Use of Symboli sm, Theme, and Religion1057 Words   |  5 PagesFlannery O’Connor’s Use of Symbolism, Theme, and Religion In this essay I will be covering the similarities, differences, and uniqueness of theme in three of Flannery O’Connor’s short stories. The stories I will be discussing are A Good Man is Hard to Find, Revelation, and Good Country People. O’Connor was considered to be a type of religious propaganda. At least one character in her stories had a name or behavior that reflected religion. Her stories most often had an aggressive twist to them.Read MoreA Good Man By Flannery O Connor1369 Words   |  6 PagesFlannery O’Connor is one of the most controversial and well known modern day Southern Gothic authors in America. When she came into prominence in 1955 with her first collection of short stories titled A Good Man is Hard to Find, it was met with criticism for being overtly violent and grotesque. One reviewer from Time magazine said the short stories were â€Å"witheringly sarcastic† and â€Å"written in a style as balefully direct as a death sentence † (Simpson 44). The reviewer went even further on to callRead MoreIrony and Foreshadowing in Flannery OConnors A Good Man is Hard to Find1604 Words   |  7 PagesAs I read Flannery O’Connor’s short story â€Å"A Good Man is Hard to Find†, I find myself being completely consumed by the rich tale that the author weaves; a tragic and ironic tale that concisely and precisely utilizes irony and foreshadowing with expert skill. As the story progresses, it is readily apparent that the story will end in a tragic and predictable state due to the devices which O’Connor expertly employs and thusly, I find that I cannot stop reading it; the plot grows thicker with everyRead More A Good Man Is Hard To Find Essay638 Words   |  3 Pages Good Man Is Hard To Find A Good Man is Hard to Find Flannery O’Connor’s A Good Man is Hard to Find is filled with foreshadowing which the first time reader will not grasp, but leaps out of the pages for repeated readers. When first read, A Good Man is Hard to Find, the reader does not value the importance of the grandmother charter and her warning. She is thought to just be a rambling, nagging old lady. Even the grandmother does not realize the importance of what she is saying. The grandmother

The Curious Incident of the Dog in the Night-Time Free Essays

Super Good Days, Good Days, Quite Good Days and Black days, depend on how many cars in a row and what colour they are, for Christopher John Francis Boone. Christopher, aged 15 years and 3 months and 2 days, is different from other boys and girls his age. He knows all the countries of the world and their capitals and although he is gifted with a superbly logical brain, he is autistic. We will write a custom essay sample on The Curious Incident of the Dog in the Night-Time or any similar topic only for you Order Now The key brilliance to Mark Haddon’s book, ‘The Curious Incident of the Dog in the Night-time’, is the method in which Christopher’s autism is communicated.Though autism is not something funny but more serious, Haddon still manages to integrate humour and emotion into his writing. This essay will discuss the ways in which Haddon portrays Christopher’s autism, using three of the main ways in which it is communicated throughout the novel. They are: the language that Christopher uses, the emotions and feelings that he has in general and for others, and his likes and dislikes, all conveyed when Christopher is writing his murder mystery story. His language can be viewed when he talks to others and when he writes in his book about the things that happened.One of the best aspects Christopher’s autism is portrayed in is his writing language; its structure and depth tells us a great deal about the challenges an autistic child has when something goes or happens out of order. Haddon writes his book as though Christopher is the author of it; this lets us observe how autism affects his structure of writing. When Christopher writes, he writes short, concise, and to the point sentences but still conveys everything in full detail (either by using ‘andâ₠¬â„¢ extensively in a sentence or writing several sentences until everything is described. This quote is very supportive of this idea as it tells us a great deal about Christopher’s use of written language and about his dilemma of understanding emotion; â€Å"Mother died 2 years ago. I came home from school one day and no one answered the door†¦ † *? Instead of writing sentences and sentences about how Christopher feels about the death of his mother, he merely just states how he found out about it. He quote gives you an idea about how Christopher does not have the feel for fluid and expressive writing like we do, therefore making his writing emotionless.This is as the result of having difficulties in understanding people and how they express emotion. Christopher’s mind cannot process emotions and feelings correctly; instead he reacts by screaming and moaning. When he looks around him he ‘sees everything’. In the following quote Christopher reveals why he sees everything and explains how it makes him feel. â€Å"And when I see a new place, because I see everything, it is like when a computer is doing too many things at the same time and the central processor unit is blocked up and there isn’t any space left to think about other things. .. and I have to close my eyes and put my hands over my ears and groan, which is like pressing CTRL + ALT + DEL and shutting down programs .. . so that I can remember what I am doing and where I am meant to be going. † *? This quote is one of the perfect examples of the difficulties that Christopher, as an autistic boy, has to face in everyday situations. Around a crowd it becomes even harder for him as he doesn’t like that they can talk to you or do things that you don’t expect, so he is obliged to notice everything and things that might happen.Christopher is a great deal better at understanding patterns than understanding and relating to other humans. This is why he is very fond of prime numbers. As well as liking prime numbers, Christopher also has many other likes and dislikes that he is very picky about. Given that Christopher has countless likes and dislikes that he is sensitive about, it almost seems as though he has a type of OCD autism. He doesn’t like certain colours and cannot eat foods of those certain colours, he cannot be touched, has strict timetables, etc.In addition, Christopher also cannot cope with things changing or not happening like they are supposed to. A remarkable quote that exemplifies that is found in chapter 73; â€Å"It is permitted to move the chairs and the table in the kitchen because that is different, but it makes me feel dizzy and sick if someone has moved the sofa and the chairs in the living room or the dining room. † *? Christopher is basically highly receptive to his surroundings and cannot handle certain situations or circumstances. This is also why he can’t have sorts of food touching each other on his plate.Furthermore, Christopher does not lie and metaphors, also considered lies, makes him confused. He truly likes patterns and symmetry in math and he feels comfortable around them; He prefers so called ‘white noise’, solving maths equations and playing games such as Minesweeper. It is phenomenal as to how Mark Haddon accurately describes the autistic individual throughout the novel, which you really notice when you read it as it is a ‘true to life’ story that gives the reader the chance to get inside the brain of such a person.In his choice of written language and the way that Christopher’s emotions and feelings are presented, you are able to find out about the challenges that Christopher faces due to not being competent of understanding other people. Reasons for likes and dislikes are made so much more understandable when presented from the mind of an autistic child than it might be to an outsider looking in.The Curious Incident of the Dog in the Night-Time has become such a successful novel as it is told from Christopher John Francis Boone†™s point of view, shown in the ways in which his autism is communicated throughout the novel. *? [Mark Haddon, The Curious Incident of the Dog in the Night-Time. Doubleday, 2003, page 22] *? [Mark Haddon, The Curious Incident of the Dog in the Night-Time. Doubleday, 2003, pages 143-144] *? [Mark Haddon, The Curious Incident of the Dog in the Night-Time. Doubleday, 2003, page 47] How to cite The Curious Incident of the Dog in the Night-Time, Papers

How to Talk with An Authoritarian Mother Essay Example For Students

How to Talk with An Authoritarian Mother Essay How hard is it to discuss a trip plan with my mom? You dont want to know. When I was preparing to take the SAT test, some of my friends and I hoped we could fly to Hong Kong together. Therefore our parents could save their time and we could have some freedom as well. I thought about the plan seriously and thoroughly before I came to discuss it with my mom, but I was still anxious. I knew it would not have a happy ending. I picked one day, when everything was going well. My mom appeared to be in a good mood. I washed some fruits and took them to my moms room, sat on the sofa next to her, and said, Mom, some of my friends plan to go to HK with me to take the SAT test. We can book the flight and the hotel together. I think it is convenient and economic for us. Can I go with them? , I asked with trepidation. She replied almost without thinking, No, you cannot go there by yourself. It is dangerous. Moreover, the SAT test is so important that we cannot take any risks. Have you considered the accidents and the worst-case scenario? What if you lose your luggage in the airport? What if some bad guy molests you? What if you miss your admission ticket or your passport? What if you cant fall asleep the night before the exam?   All the time, she found me still her little girl, needing her protection and concern. But she didnt realize that I was already 16, although not an adult, I still need some independence and respect. Deep in my heart, I knew she meant for my own well being, but I felt hurt and upset by her distrust and overprotection. Stepping into the parents shoes, I could understand her concern and love, which I would also show to my kids in the future. I also knew that it could hurt her feelings if I did not obey her. However, I didnt want to be an ordinary good girl. I wanted to become a strong independent young woman. Thats why I didnt compromise and decided to fight for my independence in this matter. I think if my mom had admitted that I had grown up and considered my suggestions seriously instead of rejecting them without thinking, I would have been more open to her concerns and advices. I was a little unhappy due to her objection and argued, I am not going to HK by myself; I am going there with my friends. They have experience of going to HK and we can take care of each other. I think it is a good way to train my independence and develop relationship with my friends who are also to American colleges. I tried to clarify my intention in this conversation and pursue her by reasonable argument. I admit that I was defensive because I already assumed her intention were to reject me, as she usually did. My defense made her more defensive and angry. She wanted to show her authority over me but I resisted. Such a vicious circle kept happening between my mom and I. She was too obstinate to admit her fault, while I knew that I was too weak to make qualitative changes. But I didnt give up. My strategy was to just influence her gradually and help  her realize that I had grown up. She became impatient and annoyed, as if I was acting against her on purpose. She said, No way. I will work on my schedule and accompany you to HK. The test is the most important right now. You can develop relationship with your friends in other normal ways, such as studying together, not playing together.   I was infuriated and felt humiliated by her authority and assert. Didnt I know that the SAT test is crucial for my college application,  I thought. Mccarthyism And The Crucible EssayThis behavior not only disrespected me and hurt my feelings, but also prevented her from communicating with me and understanding what happened. However, I did not understand my mom comprehensively either. Even though I said that I understood what she did was for my own good, I used my ego as an excuse to not really consider her concerns. But I should have been aware that in her perspective, I am a teenage girl who had no experience of going to HK or leaving parents for more than one day. She loved me so much that she would try her best to protect me, even if she knew if would hurt my feelings. That is the love and selfishness of every mom in the world, it may have limits, but we cannot blame or try to correct it. So simply fighting for independence could only hurt each of us more without solving the real problem. My mom wanted to see that I am strong and mature enough to take care of myself. If both of us had listened to each others stories without judging and neglecting, the conversation could have had less tension and focused on the main problem of how can I go to Hong Kong safely and whether I am mature enough. As a result, each of us could have been more easily satisfied. Furthermore, we did not deal with the feeling conversation well (Tone, Patton, Heem, Ch. 5). My mom did not care about my feelings, at least not as much as she cared about my safety. I also did not understand my moms worry and concern about me. I should have been aware of her feelings of losing her child and taken care of her emotion. One reason I avoided the feeling conversation was that she, as well as many Chinese traditional parents, could not put herself into her childrens shoes. She believed in the authority of parents and consisted on her rules and ideas, which made the children feel disrespected. Another reason is she was more emotional than I was. If we got involved in feeling conversation, it would be hard to let it go and discuss the real problem. I think it is important for the parent to encourage their children to express their feelings and respect their feelings. Because little kids are very sensitive, once their emotional appeals are not satisfied, it is easy to result in a barrier of expressing true feelings. Such barrier between parents and children are easy to build, but hard to break. Finally, I would like to say that it is really hard for the short side, such as the child to improve our conversation without the cooperation of the dominator, such as the parents. However, there are still things to do to make tiny changes. If we keep working on improving the conversation in the family, we will succeed one day and appreciate the every step helps us move forward. But, I would also like to call for the parents to contribute their efforts to the harmonious communication in the family.

The women in the 90s Essay Example

The women in the 90s Paper With recent studies concluding that 85% of girls drink, another 50% smoke and 1/5 take drugs, making them more likely than boys to participate in anti social behaviour, comes the confirmation that Britains Ladette culture is spreading. For those who have yet to encounter a Ladette then read this. The urbandictionary defines a Ladette as a young woman who behaves in a confident and noisy way, who drinks alcohol and may enjoy activities; traditionally enjoyed by men. By these activities they surely mean sport and promiscuous sex which are openly discussed between men and seen as an acceptable activity for a man to traditionally engage in. However, when you consider the definition of Ladette you will probably conjure up a different image, perhaps more extreme pictures than the ones the definition focuses on. You may think of binge drinking, girls falling over in the street with their bodies on displayor teenage girls in town poured into tracksuits labelled Trans gender. Whichever way you imagine a Ladette it is safe to say that the feeling towards them is never positive. We will write a custom essay sample on The women in the 90s specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on The women in the 90s specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on The women in the 90s specifically for you FOR ONLY $16.38 $13.9/page Hire Writer What positive point could we make about them, apart from perhaps the fact that they are practising equality by assuming male traits and enjoying themselves in a detrimental way? Therefore with such a negative perception, we should feel that this is a worrying development and that women should not be acting this way. One main reason being, drinking to excess and flaunting themselves is dangerous. So where did this culture come from and why are girls behaving this way? Some believe that this culture has been around for about ten years now, however in the 1990s there was only Lad culture and women were yet to have joined in! This Lad culture began as a way of young men being able to redefine what being a man really means, by following simple rules. The rules of course were to drink pints of lager, watch football and eat kebabs, to name a few. It seemed as if the Lad culture was about being part of a male group and feeling like a real man, however it could also be linked with the lack of pressure to settle down and earning enough to think of themselves only. This in some strange way seems so much more acceptable, for a man to do these things. It is like we expect men to behave this way and its part of being a lad, for example they are encouraged to sow their wild oats and not to become tied down. Today, with the use of these expressions we are practising a negative view on marriage and family life. However not always have young men been encouraged to act this way. In the past, they too were expected to have a good job, a family and settle down. Perhaps it is because many men did this and still had a good time but now without as much family pressure they can enjoy themselves more and dont need to suffer the pain caused by responsibility! This 90s culture could have possibly developed into Ladette culture due to women feeling as if they should enjoy themselves as they also have less responsibility. The culture has evolved to the next level which some say has been born as a backlash of feminism. This means that women have realised that they have more power today, they are continuing to gain equal rights and so want to act the way they can and the way men do. The women in the 90s who poineered Ladette culture were surely aware of the Lad culture around them and must have decided it was a good idea.

15 French Words and Phrases That Dont Mean That in French

15 French Words and Phrases That Dont Mean That in French 15 French Words and Phrases That Don’t Mean That in French 15 French Words and Phrases That Don’t Mean That in French By Mark Nichol This post lists a number of words and phrases used in English that are derived from French but are no longer employed with the same idiomatic sense in French (if they ever were). Each term is followed by the literal French translation, a brief definition, and a comment about its status in French and how the French language conveys the idiom. 1. au jus (â€Å"with juice†): a brothlike meat sauce (the phrase is often incorrectly treated on menus as â€Å"with au jus†)- obsolete in French except for the slang phrase à ªtre au jus (roughly, â€Å"be with juice†) 2. cause cà ©là ¨bre (â€Å"celebrated cause†): controversial or emotionally weighted issue- obsolete in French, but originally referred to a sensational or unusual legal decision or trial 3. demimonde (â€Å"half world†): fringe group or subculture, or prostitutes as a class- obsolete in French, though une demi-mondaine refers to a prostitute (in English, demimondaine is synonymous with â€Å"kept woman†) 4. double entendre (â€Å"double to hear†): a comment that can have a second, often provocative, connotation- faulty grammar in French, which uses double sens (â€Å"double sense†) 5. en masse (â€Å"in a masse†): all together- in French, refers to a physical grouping, so when using that language, one would not refer to a chorus of voices as being en masse 6. encore (â€Å"again†): additional songs played after the scheduled end of a concert, or a call for such an extended performance- in French, â€Å"Une autre! (â€Å"Another!†) 7. en suite (â€Å"as a set†): usually refers to a bedroom and bathroom connected to each other- not used as such in French 8. esprit de l’escalier (â€Å"wit of the stairs†): a witty comment one thinks of only after the opportunity to share it has passed (when one is departing a social occasion)- nearly obsolete in French 9. in lieu (â€Å"in place of†): instead of- a partial translation; in French, au lieu 10. legerdemain (â€Å"light of hand†): deception in stage magic- not used in French 11. marquee (â€Å"awning†): sign above a venue announcing the featured entertainment- not used in French 12. passà © (â€Å"past,† â€Å"passed,† or â€Å"faded†): unfashionable- in French, passà © de mode (â€Å"way of the past†) 13. pià ©ce de resistance (â€Å"a piece that resists†): the best, or the main dish or main item- in French, plat de rà ©sistance (â€Å"dish that resists†) 14. rouge (â€Å"red†): blusher, or red makeup- in French, fard joues (though lipstick of any color is rouge là ¨vres) 15. venue (â€Å"arrival†)- location- not used as such in French Want to improve your English in five minutes a day? Get a subscription and start receiving our writing tips and exercises daily! Keep learning! Browse the Vocabulary category, check our popular posts, or choose a related post below:Useful Stock Phrases for Your Business Emails"Have" vs "Having" in Certain Expressions30 Words Invented by Shakespeare

Academic Writing Essay Example | Topics and Well Written Essays - 500 words

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Assess one sociological theory of religion

Assess one sociological theory of religion Using examples critically assess one sociological theory of religion In most traditional societies, religion is an important form of social togetherness. It augments a feeling of community and promotes a set of shared values and beliefs in some form of god. Religion also plays a central role in cultural life; people often synthesize religious symbols and rituals into the material and artistic culture of the society: literature, storytelling, painting, music, and dance. It is the focus of the society that is of interest to religious sociologists, in particular theories concerning the way religious behaviour differs between and within societies. Beckford notes that theories revolving around how social interaction benefits or holds back societies, has made sociology a renowned area of study. In order to establish a fundamental starting point in this thesis, the foundations of sociology and the sociology of religion will be described in context. Furthermore, it will discuss, in some detail, the sociological theoretical approach of functionalism by sociologists; a critical analysis will aim to show the differences in their approaches to functionalism and will include supporting and critical statements from preceding and subsequent sociological theorists. Sociologists generally define religion as a codified set of moral beliefs concerning sacred things and rules governing the behaviour of believers who form a spiritual community . Auguste Comte (1798 1857) describes sociology as the study of human societies. A classical view is that, it is a social science that, uses varied methods of empirical investigation and critical analysis, and is often used to develop theory about human social activity. The sociology of religion therefore takes into account the aforementioned and a lso includes the practices, historical backgrounds, developments, universal themes and roles of religion in society. Jones (2003) describes Comte as the first to proclaim the virtues of an empirically based social science, a type of sociology that would have enormous implications for someone like Comte, who had been born during the aftermath of the French Revolution. Bilton et al (1996) explain this further: Positive social knowledge could offer the means for peaceful reconstruction of social order by the elite of enlightened scientists and intellectualsSocial change need not depend upon revolutionary violence and the manipulation of the mob Comte was able to make use of the new science for the progression of society and the re-establishment of order as well as being able to apply the positive method to social theory . Comte and his fellow Frenchman Durkheim are said to be the forerunners in creating the discipline of sociology. Thompson (1982) describes Comte as giving the subject its name and an ambitious prospectus, whilst Durkheim gave it, academic credibility and influence. Functionalist sociologists focus their attention on the nature of institutional relationships in society. To understand this further, one can use Talcott Parsons functionalist ideas as an example. Parsons, [who supported functionalism in the United States] used the functionalist perspective to group institutions in society into four related functional sub-systems; economic, political, kinship, and cultural. This theory stressed the importance of interdependence among all behaviour patterns and institutions within a social system to its long-term survival. In a similar way Durkheim In trying to explain the value of social and cultural character, illuminated them in terms of their contribution to the operation of an overall system. Furthermore, Malinowski, who promoted functionalism in England, endorsed the idea that cultural practices had psychological and physiological functions, such as the reduction of fear and anxiety, and the satisfaction of desires. Another Englishman Radcliffe- Brown contended that, all instituted practices ultimately contribute to the maintenance, and hence the survival, of the entire social system, determining the character of inter-group relations. It is Parsons sub-system of culture that encompasses religion that we now turn to. A functional definition of religion is fundamentally based on the social structure and drawing together of people, it pays particular attention to how religion guides and influences the lives of people who are actively involved, and through this promotes unity and social cohesiveness. Durkheim believed and argued that, religion was a socially constructed institution, serving the needs of society by socialising members into the same norms, values and beliefs, therefore reinforcing the collective conscience upon which the stability of society rests. He looked in depth at the origins, meaning, and function of religion in society. His belief was that religion was not so much about God, but more about the consolidation of society and the sense of identity that this creates within a particular society. He fully believed that individuals who accepted their role within their own society develop a form of social conscience as part of that role, which Durkheim labels as the Conscience collecti ve, which in simpler terms could be labelled as, a common understanding. Published in 1921 and penned by Durkheim, The Elementary Forms of the Religious Life, is renowned as the best-known study on the sociology of religion. Using secondary data, Durkheim studied native totemism in primitive Australian tribes, in effect the totem is a symbol that is an integral part of the group, and during ceremonies will be the magnet that draws everyone together to form a collective whole. Therefore, totemism in this instance is explained not in terms of what it is, [what the content of its doctrines and beliefs are] but what it does, that is, the function it performs for the social system. Durkheim claims that, the totem, the sacred object is a representation, by which society symbolises itself, which according to Fulcher and Scott, he believed to be the real basis of social solidarity. From his observations Durkheim developed his theory of the sacred and profane, believing that all things in society can be separated into these distinct categories, as a fundamental d ichotomy the sacred and profane are seen as two separate domains or worlds. For Durkheim the sacred meant the unity of the group embodied in symbols, as in his example of totems, the profane was more about the mundane or the individual, and less concerned with the group. However the British anthropologist Evans-Pritchard (1937) observed that sacred things may be profane at certain times, an example he gives is the case of the Azande , who, when their shrines were not in ritual use, were used as props to rest their spears. This analysis of the sacred and the profane was extended to all religions by Durkheim and his followers, making a focus on what is similar about what they each do, and about the integrative functions all these religions perform on their social systems. He therefore viewed religion within the context of the entire society and acknowledged its place in influencing the thinking and behaviour of the members of society. Furthermore he believed that order flowed from con sensus, from the existence of shared norms and values, for him the key cause of social upheaval stems from anomie, the lack of regulating norms. Without norms constraining behaviour, explains Durkheim, humans develop insatiable appetites, limitless desires and general feelings of irritation and dissatisfaction. Radcliffe-Brown continued Durkheims sociological perspective of society; he particularly focused on the institutions of kinship and descent and suggested that, at least in tribal societies, they determined the character of family organization, politics, economy, and inter-group relations. Thus, in structural-functionalist thought, individuals are not significant in and of themselves but only in terms of their social status: their position in patterns of social relations. When regarding religious ceremonies Radcliffe-Brown contends that ceremonies, for example, in the form of communal dancing, promoted unity and harmony and functioned to enhance social solidarity and the survival of the society, in this he agreed with another renowned anthropologist Bronislaw Malinowski. Malinowskis functionalism was highly influential in the 1920s and 1930s, a British anthropologist, he conducted one of the first major studies of religion from an ethnocentric perspective, on the people of the Trobriand Islands. The first anthropologist to undertake a long-term piece of field research, Malinowski lived among the Trobriand islanders for four years. In studying the functions of religion in a small scale, he agreed with Durkheim that religion reinforced social norms, values and promoted social solidarity. Malinowski also believed that religion could relieve social anxiety and could provide a sense of security especially when people are faced with situations in which they have no control, an example Malinowski gives is based on his observation of the Trobriand islanders fishing in a calm lagoon, no religious practice was attached, however when faced with the perils of fishing in the open ocean, religious rituals were always performed. In this way Malinowski believed huma ns could exert a perceived control over a world in which they held no significant, individual power. This individual, perceived control can be seen to be used by people facing a personal crisis. Often in a situation where they have no control over the outcome, people will turn to religion looking for guidance and sanctuary; thereby giving them a sense of power. For Malinowski then, religion also helped to conciliate periods of life crises and events such as death, marriage and birth, these rituals, known as rites of passage are marked by ceremonies, that by their very nature, are a form of social togetherness that help to create social order and contentment. These rites however can be seen to be controlled in that to a certain extent one is prepared for new life, death and marriage, these events form part the circle of life and therefore come with some prior knowledge. Ceremonies that relate to these life events could be seen as a predictable common bond that will help to reinforce social solidarity. Malinowski argues that religion minimizes the disruption, in particular, of death. He believes that the assertion of immortality gives rise to feelings of comfort for the bereaved, whilst the act of a funeral ceremony binds the survivors together. Coser (1977) explains further: Religion can counter a sense of loss, which, as in the case of death, may be experienced on both the individual and the collective level therefore religion as a social institution serves to give meaning to mans existential predicaments by tying the individual to that supra-individual sphere of transcendent values which is ultimately rooted in his society. So far we have seen that collective or communal gatherings are generally aimed at promoting social solidarity and cohesion, this is backed by the empirical evidence offered by Malinowski in his study of the Trobriand Islands. Hamilton (1995) offers that these gatherings can also be interpreted as involving the recognition of divisions, conflict and disharmonies inherent in the society and rituals may be seen as a means of coping with and defusing them. Concerning Malinowskis empirical evidence, a contrasting point is noted by Casanova (1995) who questions functionalism on empirical grounds, he argues that religion does not provide consensus and unity, instead he says that most conflicts [an example he gives is the Iran/Iraq war] in society have religious foundations. Marxist sociologists also criticise functionalists on a theoretical level. Marx claims that religion does not create societal consensus, instead it creates conflict between those that have wealth in the ruling class and those that do not in the working class. Therefore according to Marx, the only norms and values that are conserved by religion are those of the ruling class. Functionalist theory could therefore be said to neglect the areas in which religion has been dysfunctional for society, whereby religious divisions have caused disruption and conflict rather than promoting social order. History provides numerous examples of this including the aforementioned Iran/Ira q dispute, Northern Ireland and Bosnia. An Extreme functionalist assessment of religion, declares William Stevens, is put forward by American sociologist Robert Bellah. Bellah fuses Parsons argument that America derives its values from Protestantism, with Durkheims belief that the worship of god is the disguised worship of society. From this Bellah develops a new kind of religious concept, that of a civil religion. Therefore despite the individual belief systems of American citizens, it is the overarching faith in America that unites Americans. Wallis (1983:44) cited in Jones, explains that Bellah finds evidence of civil religion in Presidential inaugurations and ceremonials such as Thanksgiving Day and Memorial Day are similarly held to integrate families into the civil religion, or to unify the community around its values. A further point to be made here is that generally civil religion does not hold to a belief in the supernatural. Bellah disagrees and says examples of confirmation in the supernatural can be seen or hea rd on a daily basis, phrases such as God Bless America and the words In God we trust on the national currency, he believes are prime examples of this. However Stevens asserts that this is not the god of any particular creed, but a god of America. For Bellah then civil religion creates a social cohesiveness by gathering people together to collectively partake in some form of ceremonial event. Therefore flag waving at a sporting event or lining the street to celebrate a royal marriage or death can bring about a united outpouring of joy or grief that in itself generates order. A contemporary example is the untimely death of Princess Diana. Her funeral witnessed a monumental combining of people, faiths and nations in a symbolic act of grief. Functionalist sociologists tend to emphasize what maintains society, not what changes it and are criticized for being unable to account for social change because it focuses so intently on social order and equilibrium in society. Functionalists have to take into account that change does happen in societies and that change is a good thing, and can represent progress. Jones says that the functionalist way around this is to use an organic analogy social progress occurs as it does with organisms as an evolutionary change. Bilton et al explain that this takes shape in the form of structural differentiationdifferentiation is a type of splitting or separation of a previously undivided unit, the new units differ in that they are more specialised in the functions they perform. Talcott Parsons, in his approach to social change, emphasises differentiation. According to Parsons, Institutions change, if the need of the system changes. An example of a system change stems from The Industrial Revol ution, which was facilitated by capitalism, was increasingly demanding technological advances to increase profit. In order to make this possible there was a need for more educated workforces. As a result the industrial economy needed a new form of family to perform these specialist functions. Thus, as one aspect of society changed the economy and production it required a comparable change in the educational system, bringing social life back into equilibrium. This new modernization of society, explains Marske, is associated with the increasing indifference of the individual from the traditional social bonds of an intimate network of diffuse social relationships. Due to a greater demand in the workforce people from all walks of life came together causing an increase in the cultural diversity within a particular society. As a result individuality became a more prominent feature; religion it seems was becoming less social and more personal. Durkheim would disagree with this statement as he believed it was possible to be an individual as well as social institution, he explains, In reality, the religion of the individual is a social institution like all known religions. It is society which assigns us this ideal as the sole common end which is today capable of providing a focus for mens wills. Dillon (2003) explains that social scientists and Western intellectuals have been promising the end of Religion for centuries, Comte announced that, as a result of modernization, human society was outgrowing the theological stage of social evolution and a new age was dawning which the science of sociology would replace religion as the basis or moral judgements. Durkheim predicted the gradual decrease in formal world religions; in post-enlightenment society he felt that there would be a greater emphasis on the individual. This he believed would lead to a weakening of ties in the modern world. In addition he envisaged that social solidarity and the collective conscience would be taken up by other institutions that would evolve into new forms of religious experience. Furthermore a maturing modernity would see scientific thinking replace religious thinking. As a consequence, Durkheim considered the concept of God to be on the verge of extinction. In its place he envisioned society as promoting civil religion, in which, for example, civic celebrations, parades, and patriotism take the place of church services. If traditional religion were to continue, he believed it would do so only as a means to preserve social cohesion and order. Parsons disagrees with this synopsis, with modern life will come structural frameworks that are more competitive and specialised, however they would still persist because religion is an adaptable structural framework for the explanation of inexplicable social phenomena. A criticism applied to the functionalists perspective stems from Durkheims analogy that societies and social institutions have personalities. To imagine that a society is a living, breathing organism is a difficult concept when in fact it is seen as an inorganic object. This creates what can said to be a philosophical problem and an ontological argument that society does not have needs as a human being does; and even if society does have needs they need not be met. The view here is that society is alive in the sense that it is made up of living individuals. What is not taken into account is that each individual is a different entity, with their own wants and needs. As part of the unit they can function and integrate within the group as a viable member. However individual life choices may not always create a positive function for the society as a whole. Functionalists in general tend to have a too positive view by believing that everything that exists in society does so because it has some kind of functional purpose. Robert Merton believed that it was entirely plausible for society to have dysfunctional elements. Durkheim also recognised that some forms of social life could be seen in the same way, however he did not use the term dysfunctional. In his work on crime, he noted that crime was functional to society, this seems to be a contradiction in that he also said, too high a level of crime might not be functional, because it could create a state of confusion regarding what constitutes the norms that applied to peoples lives. As a society dysfunctional actions, in particular criminal actions are frowned upon, and as a society we can become mob-handed in the way people come together to condemn an act of crime. Durkheim has a point to make here in that, people combine together, forming a collective cohesion in defining themselves against what they are not. Picturing society like a vast machine, Merton argues that a society should best be considered as a cross bet ween the cultural goals of a society-what it holds its members should strive for-and the means that are believed, legally or morally, to be legitimate ways that individuals should attain these goals. In an ideally organized society, the means will be available to deliver all of its members to their goals. One must take into account when analysing such theories that at the time of writing the world was a very different place to the one we live in today. Social anthropology has come under criticism for looking into primitive societies as a representation of unchanged societies criticism in particular stems from the lack of historical records that could confirm or deny any findings. Radcliffe-Brown considered this type of work a mistakehis belief was that the religious and ritual systems had to be understood in the context of the existing society and their role in that society. One could linger on Durkheims prediction that religion would decrease with modernity, religion here being in reference to the act of attending a social gathering in the worship of some form, whether it be totemic or divine. However an important point to note is that at the time when the Sociology of Religion was in its infancy, religious practice was more of a regular occurrence than one would perhaps find in todays society. However individuals are still irrevocably influenced by the role of religion in their own lives. Their beliefs and values allow them to feel supported in their everyday life; religion sets aside certain values and infuses them with special significance. Culture plays an important part here, as values, customs and beliefs combine to become a moral code by which societies adhere to and live by and pass on to future generations. Religion encourages collective worship be it in a church, mosque, temple, home or some other specified gathering place. Through the act of collective worship the individual is encouraged to feel part of a wider community. Today, societies are classed as more secular in their nature, yet if one consider the earlier statement about religion being an important form of social togetherness it would be easy to make analogies with the different groups that make up the society we inhabit. For example schools hold assemblies, awards evenings and performances all which can be seen as an example of community spirit and social cohesion. People as individuals, have interests outside of their immediate social groupings, this does not make them an outcast or outsider, and instead it promotes a sense of identity, individualism and the self. The writings of sociologists such as Durkheim, Comte, Radcliffe-Brown and Parsons are still important today, especially in comparing the way society sees religion. However, in contemporary society sociologists have a different set of problems to contend with as belief in modern society and materialism for many becomes a more vital moral value than partaking in a religious practice . BIBLIOGRAPHY Beckford, James A. (2003) Social Theory and Religion, (Cambridge: Cambridge University Press, 2003). Bilton et al, Introductory sociology 3rd Edn (Basingstoke: Macmillan, 1998). Casanova, Jose, Public Religions in the Modern World (Chicago: University of Chicago Press, 1995) Christiano, Kevin J., William Swatos Jr Peter Kivisto, Sociology of Religion: Contemporary Developments Lanham, 2nd edition (MD: Rowman Littlefield publishers, 2008). Comte, Auguste, A Dictionary of Sociology (3rd Ed), John Scott Gordon Marshall (eds), (Oxford: OUP, 2005). Coser, Lewis A. Masters of Sociological Thought: Ideas in Historical and Social Context, 2nd Ed., (Fort Worth: Harcourt Brace Jovanovich, Inc., 1977), pp. 136-139, Coser, Lewis A. Masters of Sociological Thought: Ideas in Historical and Social Context, 2nd Ed., Fort Worth: Harcourt Brace Jovanovich, Inc., 1977: 136-139, Dewar, Greg, Religious studies, Philosophy and Ethics, (London: Oxford University Press, 2002). Dillon, Michele, Handbook of the sociology of religion (Cambridge: Cambridge University Press, 2003). Durkheim, Emile, The Division of Labor in Society. Translated by, George Simpson. (New York: Free Press, 1893/1964). Durkheim, Emile, and Coser, Lewis A., The Division of Labor in Society. (Free Press, 1997) Durkheim, Emile. The Elementary Forms of the Religious Life: A Study in Religious Sociology. Translated by, Joseph Ward Swain. (New York: Macmillan, 1915). E. E. Evans-Pritchard, Theories of primitive religion, (Oxford: Clarendon press, 1965). Emile Durkheim, Sociology and philosophy (New York: free press, 1974). Evans-Pritchard, E. E. Social Anthropology and Other Essays. ( London,1950).Contains a critique of Radcliffe-Browns functionalism from the perspective of historicism. Fulcher, J. Scott, J. Sociology, (Oxford: Oxford University Press, 2003). Giddens, Anthony, Durkheim, (London: Harper Collins, 1996). Goldschmidt Walter, Functionalism In Encyclopaedia of Cultural Anthropology, Vol 2. David Levinson and Melvin Ember, (eds) (New York: Henry Holt and Company, 1996), p. 510. Hamilton, M, The sociology of religion, 2nd edition (Oxon: Routledge, 2001). Hunt, S. Religion in Western Society, (Hampshire: Palgrave, 2002). Jones, Pip, Introducing Social Theory, (Cambridge: Polity Press, 2003). Jones, Robert Alun., Rules of the sociological method 1895, in Emile Durkheim: An Introduction to Four Major Works. (Beverly Hills, CA: Sage Publications, 1986), pp. 60-81. Macionis, J. Plummer, K. Sociology: A Global Introduction (Essex: Pearson, 2005). Merton, Robert, Social Theory and Social Structure, (USA: Macmillan, 1968), chapter 3. Orenstein, Ashley D. DM, Sociological theory: Classical statements 6th edition (Boston: Pearson Education, 2005), pp. 3-5: 32-36. Sociology Quarter, Durkheim as a functionalist, vol 16 no 3 (Summer, 1975), pp 36 -379. Thompson, Kenneth, (1982) Emile Durkheim, (Sussex: Ellis Horwood Limited, 1982). Winthrop, Robert H. 1991. Functionalism In Dictionary of Concepts in Cultural Anthropology (New York: Greenwood Press, 1991), p. 130. WEBLIOGRAPHY Functionalism, in Anthropology and Sociology The Columbia Electronic Encyclopaedia. 2000-2007 Pearson Education, publishing as Infoplease. http://www.infoplease.com/ce6/society/A0819881.html (Accessed: 18.01.10). Functions OF religion learningat.ke7.org.uk/socialsciences/soc-sci/soc/a2/R. Accessed 14.1.10. CliffsNotes.com. Introduction to Religion. http://www.cliffsnotes.com/study_guide/topicArticleId-2695,articleId-26927.html. Accessed 10.1.10 Chris Livesey, Functionalist perspectives on Durkheim, www.sociology.org.uk Marjolin, Robert French sociology-Comte and Durkheim, University of Chicago press American journal of sociology, vol. 42, no 5 (Mar., 1937), pp693 -704. http://www.jstor.org/stable/2767763 (Accessed: 12.1.10.). Mark Glazer, Functionalism http://www.utpa.edu/faculty/mglazer/theory/functionalism.htm (Accessed: 13.12.09). Marske, Charles E, (1987) Durkheims Cult of the Individual and the Moral Reconstitution of Society, Sociological Theory, Vol. 5, No. 1, (American Sociological Association, 1987), pp. 1-14. http://www.jstor.org/stable/201987. Accessed: 17.01.10. The Azande, http://lucy.ukc.ac.uk/EthnoAtlas/Hmar/Cult_dir/Culture.7829 (Accessed: 15/1/10). William J. Stevens, Religion: A Functionalist Assessment, http://www.helium.com/items841304-religion-a-functionalist-assessment. (Accessed: 24.11.09).

crtical thinking paper -- essays research papers

There is a South African Proverb that states "Until lions write books, history will always glorify the hunter". In his play "Los Vendidos", Luis Valdez tries to become a lion and let the voice of Chicano history be heard. Luis Valdez does this in a satirical way by presenting the views and stereotypes that many American’s have had and continue to have, about Chicano’s in the form of a shop where Chicano "model/robots" are sold. By presenting each Chicano as a robot and stereotype, Luis Valdez tries to earse of the "models" of Chicano’s that people have in their heads and tries to point out that there is a strong Chicano culture and a rich history that has been ignored by American’s for years. "Los Vendidos" is a challenge to all people but especially American’s to think about why these stereotypes are so known in culture and the role that American culture has played in creating and maintaining these stereotypes. One of the first things that Ms. Jimanez, the American woman "buying" a Chicano model/robot, looks at is the skin color. When the salesman, Mr. Sancho shows her the Indian model she says that he is too dark. She specifies that she is looking for a lighter shade of skin color, or as she says "perhaps beige". Her looking for a lighter shade of Mexican is a representation of what was known as the process of Americanization. Americanization was defined "as the securing through instruction such reactions on the part of non-Americans that they will accept and practice those ideals, customs, methods of living, skills and knowledge that have come to be accepted as representative of the best in American life†¦." For many people there was a belief that the darkness of a person’s skin had a direct correlation with their intelligence as well as their level of ability and intelligence. If you had darker skin you were assumed to be lazy and unintelligent. This special kind of racism known as hispanophobia, had been prevalent among Anglo-Americans since before the eighteenth century. In his article The Spanish Frontier in North America, David Weber describes what came to be known as the black legend, or la leyenda negra, as the view that the "Spaniards were unusually cruel, avaricious, treacherous, fanatical, superstitious, cowardly, corrupt, decadent, indolent and authoritarian†¦... ...a very polite gentleman who speaks fluent English and can give political speeches that are not as radical as the ones that were given in the 1950’s to the 1970’s. Eric’s skin, which is a light brown, is a way of depicting the fact that Chicano's are becoming more and more Americanized and in many ways serves as a warning to future generations of Chicano’s to not Americanize themselves to the point where they lose their heritage. In this sense, Luis Valdez and the Teatro Compesina, become lions in a sense and they re-write history. They show their audience some of the stereotypes and hispanophobia that has up until now, been Chicano history. In doing so Luis Valdez presents the other view and challenges people to think about where, why, who, when and how these stereotypes came to be. "Los Vendidos" challenges the notion of the Anglo-Europeans’ being the only ones that have written history, and by doing so lets the audience know that wha t has been presented to them thus far is not the real Chicano history. The real Chicano history must come from the lions themselves. It is in this way that Luis Valdez himself rewrites Chicano history and becomes a lion facing his hunters.

Circuit City Essay

1). Which of the three approaches to accounting for extended warranty and service contracts is most consistent with the actual substance of a sales transaction involving equipment and an extended warranty contract? Approach number one, the Full revenue recognition is the most consistent due to the reasons which are demonstrated on exhibit two according to the Financial Accounting concept No.5. As stated in this exhibit, Revenues must be both realized and earned prior to the recognition. In this case, after selling the goods and services Circuit city at that point of sale both revenue and earnings have been realized because goods have exchanged hands. At this point of time, even though the cost services haven’t been used, there is a clear agreement and assurance that the necessary services will be rendered during the period of the warranty Further in exhibit 2 it states four key components which justifies that the Full Revenue Approach is the best match of the sale of product a nd extended warranty because at the time of sale an entity will be considered to have substantially completed the earning process if: 1). It incurs the selling cost 2). It has established service network, which is there for the most part to provide the customers with the service associated with the manufacturer’s warranty. 3). Relatively few customers call for service during the extended period 4). Estimates can be made with relative certainty as to future costs to be incurred under the extended warranty. Under these facts, Circuit city had met all the qualifications to report their revenues as they did. The system was in place and the reporting of revenues didn’t seem to have any discrepancies. The information users (Share holders) seem to be happy with the results. Concurrently the profitability of the company as a whole appears to be fully maximized. 2).Why is this revenue reporting strategy is an issue to Circuit stores Inc? There is couple of reasons why senior vice president Michael Chalifoux is concerned: 1). He is concerned because if the proposed accounting reporting method goes to effect, there will be a delay on full rec ognition of revenue and income until the exhaustion of the warranty which will result lower income reported. Lower revenue reports do not reflect well on businesses especially when they had previously shown signs of growth. The reasons might be understood internally, but not externally. 2). Vice president is also concerned about the negative impact  on shareholder’s equity which would be significant in the merchandising industry. By showing low revenue earnings, some of the big companies who act as suppliers might be hesitant to do business with Circuit City because the chain might not be able to move their product as fast they anticipated. Such a change will cause a major loss of revenue which might cause the chain to gout of business. 3). If the company starts to show low income earnings, that change might cause second thought for the investors. Such suspicions cause investors not to invest in the business with confidence. Such a shift drives the stock market prices which may force the company to sell its shares at a lower cost. 3). What would be the effects on Circuit City stores financial statements if FASB requires them to change accounting for extended warranty and product maintenance contracts? 1). There will be definitely a change on reported revenue which is going to be lower that if the company had continued to report as previously. The change might cause a shake up within the company accounting department and the share holders, however it is my strong feeling that things will level out eventually. Even though sometimes change is difficult, Michael Chalifoux needs to have a very clear communication with the shareholders and the internal associates so they know what impact will the change bring. 4).What would Michael Chalifoux do? If the strategies of reporting are in place and there is no bleach of financial reporting in any way, shape or form, Michael does not have to change and adopt the new proposed reporting strategy. On the other side, if Circuit city is under the direction of FASB as a business entity, it is subject to the rules and regulations thereof. If it comes down to that FASB requires the reporting system to be changes, the vice president should do as proposed. In the long run it will be beneficial for the company public image. If the company goes to approach #2 which is full deferral of revenue, it will take couple years and things will level back again.

How does Shakespeare portray changes in Hamlets character through soliloquy one and four Essays

How does Shakespeare portray changes in Hamlets character through soliloquy one and four Essays How does Shakespeare portray changes in Hamlets character through soliloquy one and four Paper How does Shakespeare portray changes in Hamlets character through soliloquy one and four Paper Essay Topic: Hamlet I am going to be looking at the first and fourth soliloquy in the play Hamlet to discover how Shakespeare portrays changes in Hamlet character through soliloquys one and four. Hamlet was written by William Shakespeare between 1599 and 1601 and is a story based on tragedy. Hamlet is the prince of Demark who has returned from college overseas to mourn his fathers death. When Hamlet returns he finds his mother already re-married to his fathers brother who will become the next king of Denmark. Denmark is on a high risk of invasion from Norwegian troops under the leadership of a young, inspirational prince named Fortinbras. After the untimely death of his father, Hamlet emotions begin to come clear. Contempt and anger become a daily emotion after his mothers re-marriage and suicide is a considered option. If not for religion, Hamlet would most likely commit suicide, but this is against his religious beliefs and morals. Hamlet feels self pity which is easily seen in the first line of the first soliloquy. We can see the repetition of the word too is used for the emphasis on the thick skin. Shakespeare uses the word melt. I think this for two reasons; one being that melting is slow but also to emphasise on the suffering and emotion it causes Hamlet as he cant take any more rumours, rumours surrounding the suspicion of Gertrude sudden marriage to old king Hamlets brother. When Hamlet talks about the melting of thick skin, I believe that he is referring to his family reputation. Hamlets self pity is seen best here, and resolve itself into a dew! . Hamlet wants everything to be over and to sort itself out. Hamlet is a religious person and its easy to see that Hamlet wishes he could kill himself. Hamlets suicidal thoughts are unable to be complete due to his beliefs. Here Hamlet blamesGod for not allowing him to die. I think this because Hamlet blames the Everlasting for not banishing a sin that which disallows him to commit suicide. This is best seen when he says not fixd his canon gainst self-slaughter. After his fathers death the world through his eyes is bland and boring. This shows us that Hamlet was obviously an admirer of his father and also shows what kind of character his father was, someone who could change someones life, make it more interesting. I think this because of the following quotation, How weary, stale, flat and unprofitable, Seem to me all the uses of this world! . In my opinion this shows the beginning of Hamlets downward spiral of depression that is to come. Hamlet is metaphorically unaware of what is happening around him. His life is inconsistent and is easily seen to be getting too much for him. This is shown in the following quotation, Fie ont ah fie! tis an un weeded garden. This is a great description as it gives us an image in our mind of what things are like for Hamlet. I believe Shakespeare uses un weeded garden to show us that the event in the garden which killed his father is the cause of all his problems. Hamlets disappointment in his mother shows through clearly in this soliloquy. A good example of this is, That it should come to this. This shows us that Hamlet obviously didnt want it to happen and that the way it happened. Further proof of his disappointment is shown in the following eleven lines, which heavily shows his bitter disappointment and the disgrace his mother has caused. Hamlet tells us that his father was dead for two months but then later tells us that he was dead for less than two months before Gertrude re-marries. This is used to emphasise the fact that Gertrude didnt wait long before re-marrying. Hamlet once again suggests that King Hamlet was a great man by saying, So excellent a king; that was, to this. Hamlets opinion of his father is very high, this is also shown in the following quotation, Hyperion to a satyr; so loving to my mother. This tells us that king Hamlet was colossus to his friends and to his kingdom, someone with exceptional importance. Hamlet tells the audience that his fathers opinion of Gertrude was and most likely still is very high. A great example of this is, he might not beteem the winds of heaven visit her face to roughly. This is a great way of showing what his mother meant to his father. Hamlet tells us that his father always loving to his mother. Hamlets opinion of his father not only gives us a good impression of him but a bad one of his mother. Shakespeare does this very cleverly, as it makes us feel what Hamlet feels; that his mother is a traitor and a disgrace to the Kingdom. Hamlet continues to flout his mother by telling the audience that she would hang on him. This gives us the impression that Hamlet believes that she use his father for respect and significance inside the country, which could also be the reason for her marrying Claudius so quickly. He also tells us that he doesnt want to remember his mother and fathers time together, it can be seen in the following quote, Must I remember? . This is a very large statement made by Hamlet which shows massive loss of confidence in his mother and implies that he wants nothing to do with her anymore. Hamlet continues his angry outburst with further insult to his mother. It is easily seen when Hamlet uses Frailty, thy name is woman. This is not only an insult to his mother but to Ophelia his girl friend and to all women in general. He describes them as frail which is a major insult and tells us that he has lost all confidence in women. This shows a big turning point in Hamlet character as hes been so loving to Ophelia but now insults her. Hamlets disbelief of the fact that her mother re-married so quickly is show in the following quotation, A little month, or ere those shoes were old. I think this shows that Hamlet still cant believe it is because the fact has been said many times. Hamlet shows sympathy towards his father in this quotation she followed my poor fathers body. I think sympathy is shown for more than one reason; one because he has died, secondly because he has been betrayed by his brother and wife. I think this is motivation for Hamlet to avenge his fathers death. Shakespeare uses a comparison by comparing Gertrude and Niobe. He compares the tears that they shed to allow us to imagine her mourning. But later Hamlet tells us that a beast would have mournd longer which implies that her tears were false. Hamlets disgust is further obvious when he repeats that his mother has married his uncle but insists that Claudius is no more like his father than he is to Hercules. This can be seen in the following quotation, but no more like my father Than I to Hercules. This shows us that Hamlet doesnt think that Claudius is good enough to replace his father, and that he doesnt deserve the opportunity to replace him. Hamlet describes Gertrudes re-marrying as being so fast that the tears in her galled eyes had not had the chance to dry. This can be observed in the following quote, within a month: Ere yet the salt of most unrighteous tears Had left the flushing in her galled eyes, She married. Hyperbole is used in this description to emphasis on how fast she re-married. Hamlet stresses that their relationship is moving along to fast, and is concerned that it will come to no good. This can be seen in the following quotation, O, most wicked speed, to post With such dexterity to incestuous sheets! . I think that Hamlet is disgraced by the fact that it is made so obvious and especially so soon after his fathers death. I believe that Hamlet doesnt want it to work out for them as he says, But break, my heart; for I must hold my tongue. Hamlet cant express his feelings as Claudius is the new king and it could danger him if he was to speak out. I think Hamlet wants the relationship to end for two reasons; one being that it would be less disrespectful to his father reputation and secondly so that he can talk out. Shakespeare uses dramatic irony here to help the audience realize Hamlet frustration as his mother is unaware of the fact that he is unhappy about the marriage. Hamlets first soliloquy is the one that sets the tone for all the others. This is where we are first introduced to Hamlets emotions and feelings. This is where the downward spiral off Hamlets life begins where we can see a mixture of emotions consisting mostly of anger, depression and self doubt, leading to suicidal and miserable thoughts. Hamlets anger and contempt at those around him in soliloquy one combined with the secretive emotions raging to be unleashed only set the stage for what is to come. Between the first and last soliloquies; king Hamlet reappears at the castle who is spotted by Horratio and Marcellus, two of Hamlets closest friends. Horration and Marcellus tell Hamlet of what they have seen and he demands to keep castle watch with them. Polonius and Laertes strongly advise Ophelia not to get in to any relationship with prince Hamlet. Hamlet tells his friends on guard that Claudius revelry makes Denmark a laughing stock. This is the first time for him to share his opinion on Claudius with somebody else. The ghost appears, and Hamlet calls out to it. The ghost beckons Hamlet to follow it out into the night. His companions urge him not to follow, begging him to consider that the ghost might lead him toward harm. Hamlet declares that he cares nothing for his life and follows the ghost into the darkness. The ghost, confirmed as the ghost of late Hamlet tells Hamlet all about how Claudius poisoned him and that Hamlet should avenge his death but not to harm Gertrude. In act II both Polonius and Gertrude have different theorys to why hes experiencing a sudden change in character, while Claudius sends two spys to spy on him. Hamlet decides to use a play which he has edited to remake his fathers death in an attempt to find out if Claudius really did kill king Hamlet and also to put on an act of insanity to fol those around him. Claudius becomes suspicious of Hamlet and decides that Hamlet must be sent to England but is talked out of it by Gertrude. After the play occurs Claudius behaves in a manner that confirms Hamlets suspicion. Hamlet kills Polonius who is listening in on a conversation between Gertrude and Hamlet. While Hamlet scolds his mother the ghost of king Hamlet appears and tells him not to scold his mother, and that she should stop living with Claudius which she agrees to do. Gertrude speaks to Claudius who questions here on Polonius death but Gertrude lies for Hamlet by telling him that her son is mad. Hamlet is thought to literally be insane after months of acting the role of a crazy person. Hamlet tells Claudius that Polonius body is being eaten by worms, and that the king could send a messenger to find Polonius in heaven or seek him in hell himself. Claudius demands that Hamlet goes to England. Hamlet accepts. Claudius states his hope that England will obey the sealed orders he has sent with Rosencrantz and Guildenstern. The orders call for Prince Hamlet to be put to death. Hamlet intercepts the letter and makes sure that the instructions are for Rozencrants and Guildenstern to be killed. On a nearby plain in Denmark, young Prince Fortinbras marches at the head of his army, travelling through Denmark on the way to attack Poland. Fortinbras orders his captain to go and ask the King of Denmark for permission to travel through his lands. On his way, the captain encounters Hamlet, Rosencrantz, and Guildenstern on their way to the ship bound for England. Laertes secretly travels back to Denmark after hearing of his sister and father deaths. Hamlets fourth and final soliloquy takes place in act four scene four where his self pitiful feelings are best seen. This is best seen when Hamlet says How all occasions do inform against me. In this quotation we can easily see that Hamlet thinks that everyone and everything is against him which makes him even more determined to fulfil his fathers wishes. This is best seen in the second line, And spur my dull revenge. In this quotation we can see that Hamlet becomes jaded of seeking this revenge when he uses the word dull to describe it. Hamlets self confidence is seen to be low. Its seen in the following quotations, What is a man, Be but to sleep and feed? Here Hamlet asks the audience a question which is referring to himself. Hamlet implies that he is lazy and that he doesnt work towards fighting for his fathers revenge. Hamlet answers the question himself in this quotation a beast. Shakespeare uses comparison here to compare Hamlet to an animal. Shakespeare uses this technique to give Hamlet a feeling of despair that is obvious to the audience. Hamlet, uncertain of his purpose in life and why god made him the way he did. It can be seen in the following quote, Looking before and after, gave us not That capability and god-like reason To fust in us unused. Hamlet tells the audience that he has metaphorically forgotten his plan of revenge due to thinking about it too much. This can be best seen when he says, whether it be bestial oblivion, or some craven scruple of thinking too precisely on the event. I think Shakespeare uses this to remind the audience of his crazy side and to emphasise on the importance of the task. Hamlet goes on to talk about his cowardliness in the next lines. He stresses that his plan is only quarter wisdom and three quarters coward, which shows that it was thought of during times of anger and disappointment. He continues to say that he should have completed the revenge by now. This can be seen in this quotation, Why yet I live to say This things to do;' This shows how weak Hamlets character has become, he cant complete a task which he has all the reasons to do. Proof of this is, Sith I have the cause and will and strength and means To dot. In my opinion the reason Hamlet has not completed the revenge is because hes distracted by something. I believe that it is Fortinbras that distracts Hamlet from his revenge. A good example of this is, Witness this army of such mass and charge Led by a delicate and tender prince. Hamlets admiration for Fortinbras is distracting him from his task. I think hes jelous of Fortinbras leadership ability. I think this because he says, Whos spirit with divine ambition. Hamlet envys his ambition, its as if Hamlet compares himself to Fortinbras by comparing each others ambition and also their spirits. This shows how weak Hamlets character has become. Hamlet continues to brag Fortinbras by commenting on his motivational speeches. Hamlet says that Fortinbras can motivate his soldiers to want to fight for more fortune. This is easily seen in the following quotation, Exposing what is mortal and unsure To all that Fortune. Further emphasis is put on Fortinbras speeches when hamlet tells us that Fortinbras can motivate his soldiers to fight for something so insignificant. He can motivate them to fight where death and danger dares to fight for something that metaphorically has the value of an egg-shell. Hamlet once again compares himself to Fortinbras who will fight for honour even if its over nothing. A good example of this is, But greatly to find quarrel in a straw. What Hamlet is trying to say is that Fortinbras is fighting for his uncles honour where he cant fight for his father honour. This shows the disintegration of Hamlets confidence and what was a strong, focused mind at the beginning of the play is now a shy, distracted character. Hamlet then states the obvious and shows further depression and disappointment. This is shown best in, How stand I then, That have a father killd, a mother staind, Excitements of my reason and my blood, and let all sleep. This is a very deep quotation from Hamlet as it shows that Hamlet cant understand why he hasnt completed the task. This shows uncertainty in his character and also disappointment in himself. This shows us also that Hamlet believes hes letting his father down. This is best seen in the following quotation, to my shame. This shows that Hamlet is ashamed of himself. Hamlet is intimidated by Fortinbras as he is willing to risk the imminent death of twenty thousand men for a fantasy and trick of fame. Hamlet is embarrassed because he isnt risking anything for his fathers revenge. Hamlet tries to assure himself that Fortinbras bravery will not come to good, as he is misleading his soldiers. Which can be seen in the next quotations, Go to their graves like beds and Where? n the numbers cannot try the cause, Which is not tomb enough and continent To hide the slain. Here Hamlet is convinced that twenty thousand men cannot be buried on the land which they are fighting for. Hamlet decides that from now on he must be concentrated on the task ahead. He decides to be more like young Fortinbras. This can be seen best when he says O, from this time forth, My thoughts be bloody, or be nothing worth! . He decides to be more concentrated in his quest for revenge. He makes sure from now on that he must be more aggressive. At the beginning of the play Hamlets emotions are mostly dominated by anger and contempt towards members of the family and also sadness due to the death of his father. Frustration and disappointment become key throughout the beginning of the play as these emotions are also used to form Hamlets character as we know it. Inconsistency in Hamlets day to day life causes more frustration and causes him to lose trust in others, mainly his mother who he is very disappointed in and blames for all the disheartening it has caused him. Due to Gertrudes sudden re-marriage Hamlet feels let down and becomes very angry because of the un loyalty she has shown to her late husband, Hamlets father. After his fathers death Hamlet looses one of his closest friends and most importantly a role model in his life and therefore has no one to look up to and to guide him. Shakespeare uses many techniques throughout the beginning of the play to form Hamlets character and to effect his emotions. For example he uses many comparisons in the first soliloquy between not only members of the family but also to describe his life. For example, Shakespeare compares Hamlets life to an Unweeded garden which gives us the impression that it is out of control. He also compares Hamlet to Hercules, saying that they are nothing alike. This tells us that Hamlet is physically and possibly mentally weak. Shakespeare uses hyperbole when describing king Hamlet. This is best seen when Hamlet says, Hyperion to a satyr. The exaggeration is in Hyperion to emphasise on the importance of his father to Hamlet but can also give us the impression that Hamlet is dependent on his father. Another technique that Shakespeare intentionally uses is using intense detail in a subtle way. For example Hamlet says that if it wasnt for religion that he would commit suicide. This tells us two things about Hamlet; one being that Hamlet feels suicidal and secondly that he is a religious person. Between the first and fourth soliloquy a lot of things cause a change in Hamlets character; Due to Claudiuss poor leadership and man management of the country we see Hamlet open up for the first time in the play and share his opinion with another person. Hamlet is shaken up by the fact that hes seen his fathers ghost who informs him that Claudius killed him and asks him to avenge his death. His frustration increases for a number of reasons; One being that he knows that Claudius killed his father and secondly that his mother is sleeping with his fathers killer which cause much heartbreak and distress which can be seen in the following quotation, But break, my heart, for I must hold my tongue. After Hamlets decision to take up an act of insanity which I believe to be one of the biggest changes in his character throughout the play shows us that he is ready to take responsibility of avenging his fathers death which also shows maturity. Although showing maturity and responsibility it may possibly show the beginning of Hamlet actually becoming insane. I think that this is the beginning of Hamlets real insanity as he purposely kills Polonius, someone who had not affected his father and who was not in Hamlets original plan of revenge. Another reason why I believe that Hamlet is on his way to becoming insane and a real killer is because he seems to be unaffected by the fact that he has caused the deaths of Rozencrants and Guildenstern. In soliloquy four we see almost a completely different character to what we saw in the first. I think this because his emotions have changed due to a change in desire. In soliloquy four we can see that Hamlet shows self pity which is a sign of a weak and unconfident person. It is easy to see that Hamlet is less depressed towards the end of the play as he does not feel suicidal. A good example of Hamlets self pity is in the opening line of the soliloquy, How all occasions do inform against me. All though Hamlet has not completed his revenge he still remains determined but the revenge is not so enjoyable as he describes it as being dull which shows sadness. Hamlet believes that he has become lazy which is a definite change in character. At the beginning of the play Hamlet was a hard worker, studying in a university in France. Hamlets character has changed considerably when talking about bravery. At the beginning of the play he was so determined and brave to considering that his father had died. But by the fourth soliloquy he has become in his own words a coward. I think Shakespeare used coward to describe Hamlet as that is the lowest a man can fall in terms of pride and being masculine which further shows how low on self esteem Hamlet is. Hamlet used to be such a focused and determined man, but by the end he is shy and distracted by the deaths of a number of people in the play. Another reason for Hamlets distraction is the young prince of Norway, Fortinbras. Hamlets admiration of Fortinbras grows throughout the play to become what I believe to be jealousy. I think this because of the obsession with his motivational ability and his desire to fight for honour and respect when he himself cannot. I think Shakespeare uses Fortinbras to intimidate Hamlet to show the audience that Hamlet has no confidence. This is a very clever technique used by Shakespeare as it is done in a subtle way. Shakespeare uses more comparison in the fourth soliloquy to show how ashamed of himself and his family Hamlet is by comparing himself to Fortinbras. Hamlet blames himself for the state his family is in. A good example of this is, how stand I then. Finally, Shakespeare uses hyperbole to emphasise on the pity that Hamlet shows towards the twenty thousand Norwegian soldiers that are about to lose their lives. On a hole Hamlets character has changed massively thorough the play. Shakespeare uses techniques such as Hyperbole to add to the drama and always writes in such detail throughout to supply a constant feed of information. At the beginning of the play Hamlet was a; suicidal, confused, angry and sad character who could not cope with his fathers death and mothers re-marriage. Hamlets self pitiful emotions and inconsistent day to day life lead to an out poor of depression and anger towards Claudius and his mother which cause him to kill on many occasions. Hamlets frustration during the play lead to further determination to complete his fathers revenge and under constant pressure from Fortinbras to become a better leader was forced into being bloody minded. What was the young prince of Denmark became an insane monster riddled with jealousy.

History of Entrepreneurship in Russia Essays

History of Entrepreneurship in Russia Essays History of Entrepreneurship in Russia Essay History of Entrepreneurship in Russia Essay Yves Rocher History of Entrepreneurship in Russia Introduction In Russia, any cosmetic coming from France has a special aura. The reason is that, for the Russian and a lot of other countries, France rimes with glamour, fashion and elegance. That is why I decided to study one of the most successful French business abroad, Yves Rocher, created in 1959 and now implemented in more than 50 countries all over the world. We are going to see how the company spread in Russia starting in the beginning of the 90s, first in Moscow, to reach today Vladivostok and we will observe the very specific political context the firm settled in and how it contributed, in a way, to the success of the French business. History The man who created Yes Rocher Company was Yves Rocher himself, his concept was to use plants to make cosmetics and to sell it by mail order. Yves Rocher is born in 1930 and died in 2009; he was an industrial and a politic. He grew up in La Gacilly in France, where everything started for him. When he was 14, an old lady gave him the recipe of a hemostatic cream, and then he decided to create it in his attic and to sell it by mail order. Natural products and mail order constituted the foundation of his cosmetic business founded in 1959. Early he was focused on the biological agriculture and he wanted to democratize access to beauty products. His business won’t stop to grow up and 3 years after the beginning he opened his first shop. At the late 80’s Yves Rocher group was a prosper business with international dimension, and open its irst shop in Russia, in 1991 in Moscow. The Arrival To begin, we must situate the context in which arrived the company. In 1991, Perestroika year, the country’s borders are closed; it is impossible to find any product coming from abroad. For a foreign company, it is very complicated if it is almost impossible to enter the Russian market. However, shelves in the stores are empty, diversity of products is very low, competition is inexistent. In that way, Russian women represent the perfect target for Yves Rocher, which has in its hands the product that they desire the most. The company, combining ambition, audacity and smelling potential success, decides to open a store in Moscow, on the Pouchkine Place, next to Tverskaya, the â€Å"Russian Champs Elysees Avenue†, street in which, the same year, the American multinational company Mac Donald’s, settled in too. Results are instantaneous, the company’s arrival starts the buzz, thousands and thousands people are queuing in the street during the opening day, on the 15th of August 1991, not only people living in Moscow but coming from other cities, in order to buy and bring home a French product. It was the first store in Moscow where you could see all the products and test them. Yves Rocher was the first foreign cosmetics company coming to Russia, in addition it turns out it was French and the firm was offering to the market a luxury product. The supply could not have been more in line with the demand of the time. Yves Rocher cosmetics are made of vegetal product only, that is what the brand wanted to highlight and that contributed also largely to the company’s success. The spread Given its size and complexity, Russia is not a territory to be conquered overnight. It was therefore extremely important to proceed gradually and logically. First, by creating a network of stores in cities that were counting more than one million inhabitants, then, in their periphery. That is what generated notoriety. Only after that, the brand developed distance selling through catalogs and then via the Internet (representing 10% of the distance selling). The increase was insane from the start. Sales networks are complementary; distance selling meets the geographical constraints of the country, the clients can find Yves Rocher products everywhere. Another main reason that made the company successful is the marketing policy it decided to apply in Russia. Indeed, since 1991, the company had to face two main crises: in 1998 and in 2009. Instead of undergoing those financial crises, Yves Rocher decided to face it and take some risks by doing, in 1999, a rebranding: the brand changed its visual identity, the logo and its graphic charter. These actions had important consequences; whereas the other brands were stagnating, this way of doing was considered as a remarkable event in the world of cosmetics. It was an unusual decision for a period of crisis when, ordinarily, companies do not move and wait. This generated a lot of new clients. Today Unlike the other countries it is settled in, Yves Rocher has, in Russia, a high-end image and still enjoys the aura of the first foreign cosmetics brand in Russia. In 1991, Yves Rocher was a luxury brand. Nowadays, it is assimilated as a premium brand, French, from natural cosmetics plant and a high quality brand, which is prestigious to own. Yves Rocher is neither a luxury brand nor a â€Å"mass market† one, it is the French brand of natural products which are not interchangeable. Today, Yves Rocher Russia represents several brands and distribution networks, more than 200 millions euros of turnover, more than 200 point of sale covering 95% of the cities with more than 250 000 inhabitants, including 50 in Moscow and 13 in St Petersburg. The French company owns half of the Moscow stores network, and all the St Petersburg one. It counts 700 employees, including 150 in the headquarters, in Moscow. The other part of the network is our franchise partners all over the country. This contributes to the development of the micro-enterprise in Russia. Conclusion For a foreign company, entering the Russian market is an ambitious thing; administrative, bureaucratic and culture barriers make Russia difficult to touch. But it was in this country Yves Rocher decided to settle in just after close European countries, twenty years ago. The company dared to take the necessary risks to arrive at a delicate time and offer the right product. Yves Rocher was the first to be able to anticipate and detect the fact that Russia represents a huge potential market. With this gamble, the French firm is now the leader on the cosmetics market in Russia