The Concept Of Identity And Cultural Identity Media Essay

The Concept Of Identity And Cultural Identity Media Essay This literature review will start by introducing the concept of identity and cultural identity. It will then move to talk about how the British colonialism influenced Hong Kong in the past. It will followed by discussing how cultural imperialism, globalization affected the formation of peoples identity in Hong Kong. The literature review will then end by talking about how states influence affect peoples identity in Hong Kong. Introduction of the concept of identity and cultural identity The word identity is rooted from a Latin idem same which also mean identical (Lawler, 2008: 2). Identity suggests that people share the sameness as human but at the same time people are unique that make them different from others (Lawler, 2008: 2). Richard Jenkins (1996) defined identity as our understanding of who we are and of who other people are, and reciprocally, other peoples understanding of themselves and of others (which includes us) (Jenkins, 1996 cited in Kidd, 2002:25). The individual and collective forms of identity are closely linked with ideas of family, local and national history and tradition; the sense of history and tradition is learnt from the family, through media, school, National anthems, flags, costumes and holidays, state rituals, national sports teams, pageantry museums, heritage centres, buildings and monuments, historical novels, drama, films, documentaries, etc which create and sustain who we are and where we come from (Weeden, 2004:24). Different forms o f identity can be found on a person therefore they should be seen as interactive and dynamic with each other (Lawler, 2008:3). However, there are forms of identity that mutually exclusive from each other. As Stuart Hall argues: Throughout their careers, identities can function as points of identification and attachment only because of their capacity to exclude, to leave out, to render outside, abjected. Every identity has at its margin, an excess, something more. The unity, the internal homogeneity, which the term identity treats as foundational is not a natural, but a constructed form of closure, every identity naming as its necessary, even if silenced and unspoken other, that which it lacksà ¢Ã¢â€š ¬Ã‚ ¦So the unities which identities proclaim are, in fact, constructed within the play of power and exclusion, and are the result, not of a natural and inevitable or primordial totality but of the naturalized, over-determined process of closure'(Hall, 1996: 5, emphasis in original cit ed in Lawler, 2008:3). It demonstrated that identity is not exist naturally or people born with it but constructed by closing and exclusion. Hall (1990) identified two versions of views on cultural identity (Hall, 1990 cited in Barker, 1997:192). The first version of view of cultural identity claiming that cultural identity in terms of one, shared culture, a sort of collective one true self, hiding inside the many other, more superficial or artificially imposed selves, which people with a shared history and ancestry hold in common (Hall, 1990: 223). This reflects the common historical experiences and shared cultural codes which provide us, as one people, with stable, unchanging and continuous frames of reference and meaning, beneath the shifting divisions and vicissitudes of our actual history (Hall, 1990: 223). This version of view of cultural identity is known as essentialism because it assumes that social categories reflect an essential underlying identity (Barker, 1997:192). From the words of Hall, it can be seen that this version of claiming of cultural identity is based on the common history, culture that shared wit hin a particular group from the past, and it looks at cultural identity without changing and flexibility. Halls second version of view of cultural identity claiming that cultural identity is not seen as a reflection of a fixed, natural state of being but as a process of becoming, cultural identity is not an essence but a continually-shifting position, and the points of difference around which cultural identities could form are multiple and proliferating (Barker, 1997:194). Hall argues (following Derrida), meaning is never finished or completed and so identity is a cut or a snap-shot of unfolding meanings; it is a strategic positioning which makes meaning possible (Barker, 1997:194). This second version of view of cultural identity is an anti-essentialist position, which shown the political nature of identity production and to the possibility of multiple and shifting identities (Barker, 1997:194). It can be seen that the second version of looking at cultural identity as much more fle xible, changeable. Stuart Hall (1990) claimed that Identity is not as transparent or unproblematic as we think. Perhaps instead of thinking of identity as an already accomplished fact, which the new cultural practices then represent, we should think, instead, of identity as a production, which is never completeà ¢Ã¢â€š ¬Ã‚ ¦, so Identity is in a moving, fluid, dynamic form in Halls view (Hall, 1990 cite in Kidd, 2002:26). The above two versions of viewing cultural identity are very different. It will be interesting to know how people see their cultural identity in reality. The history and influence of Hong Kong under the British colonialism Colonialism refers to the establishment by more developed countries of formal political authority over areas of Asia, Africa, Australasia, and Latin America (Scott Marshall, 2005:88). Britain and The Qing government signed three treaties stating that the Qing government to give up sovereignty of Hong Kong which includes Hong Kong Island, Kowloon and New Territories and Outlying islands (Thomas, 1999:47). Since then, Hong Kong had become a British colony from 1842 to 1997. In this hundred and fifty year time, the people who lived in Hong Kong experienced differently with those in mainland China. Hong Kong has its own history and cultural identity. How does this distinct Hong Kong identity formed? From 1842 to 1997, Hong Kong was under British colonial rule and British colonial government had adopted an economic laissez-faire and social non-interventionist policy that it just treated Hong Kong as a commercial entre-pot (Ma, 1999:23). First, it wanted to avoid conflict with the Chinese government, second, it wanted to maintain a commercial, apolitical place for economic and diplomatic reasons (Ma, 1999:23). In the late 1940s, there were huge amount of newcomers went from mainland to the British colony Hong Kong and these people sought to escape from the civil war, economic crisis, and the ruling of the rigid communist, etc and this brought a large number of labour force and manufacturing base to Hong Kong (Thomas, 1999:79-80). In the late 1940s, among the refugees there were experienced entrepreneurs, who brought capital and technical knowledge with them (Wong, S.L., 1988 cited in Ma, 1999:25). In 1950s, Hong Kong established a solid light industrial sector; in 1960s, it shifted to plastic industry; in 1970s, it transformed to manufacturing industry of clocks, watches, electronic toys; in 1980s, Hong Kong started to develop a tertiary industrial sector, emphasis on financial and human resources sectors, and this created a large group of middle class (Thomas, 1999 :80-81). On the education side, the Anglicised education system had reduced the Chinese identity of the local people in Hong Kong (Ma, 1999:29). The British colonial government was seriously concerning about the content of Chinese studies and it deliberately did not create a sense of national identity to the students (Luk, 1989 cited in Ma, 1999:29). Students didnt learn much about the modern Chinese history and development since the colonial government just emphasized and focus on the economic value of Hong Kong as a middle person between the trade of China and Britain (Lane, 1994; Sweeting, 1992; Tang, 1994 cited in Ma, 1999:29). The colonial government also aimed at making a Hong Kong Chinese who can speak both the languages of China and Britain but at the same time without any strong sense of belonging to either country, as well as local history was ignored to prevent Hong Kong to become independent itself politically (Ma, 1999:29). On the social policy side, the development of the public housing policy carried out by the British colonial government in the 1950s created collective experiences of mobility and resettlement and social memory for the HK people (Ma, 1999:30). The resettlement process was often showed in the mass media: children running along corridors of the government estates; parents coming back from work; residents watching TV together after dinner, and these familiar images on TV dramas and government-produced documentaries formed of a home in HK mentality (Lui, 1988a cited in Ma, 1999:30). These collective memories of the residents indirectly reinforced the sense of belonging to Hong Kong and enhancing the HongKongese identity. As a British colony, Hong Kong was imported a lot of cultural products from the Great Britain and also from other western countries. It can be seen that in post Second World War period, Hong Kong was modernizing by incorporating Western lifestyles; it was attuned to a hyb rid, cosmopolitan cultural environment which was increasingly receptive to imported cultural products like Hollywood movies (Ma, 1999:27). The capitalist ideology of Hong Kong and the communist ideology of Mainland China generated the us vs. them identification between both sides and this assisted that development of the distinct Hong Kong identity with demonstrating the difference between Hong Kong community and Mainland China (Thomas, 1999:83). The above factors leaded to something unique emerged in Hong Kong which is the Hong Kong Man. The Hong Kong Man is go-getting and highly competitive, tough for survival, quick-thinking and flexible, also he wears western clothes, speaks English or expects his children to do so, drinks western alcohol, has sophisticated tastes in cars and household gadgetry, and expects life to provide a constant stream of excitement and new openings, however, he is not British or western, at the same time, he is not Chinese in the same way that the citizens of the Peoples Republic of China are Chinese (Baker, 1983:278 cited in Ma, 1999:32-33). It can be seen that a distinct Hong Kong identity was developed under the British colonial rule. Although the Great Britain adopted a non-interventional attitude for the colony Hong Kong, it surely still had impact on shaping the cultural identity of Hong Kong in the past as colonialism produced new losses and gains, allowed new forms of identity to ascend, and debased or crushed others (Papastergiadis, 2000:180). For instance, the British colonialism brought the western capitalist ideology, the language of English, fashion, etc to Hong Kong. The style of ruling also helped to create the indigenous identity and sense of being HongKongese to the people who lived in Hong Kong. However, how much influence of the British colonialism in shaping the cultural identity of Hong Kong still remains today? Is this still a strong element in shaping cultural identity of Hong Kong now? Or it has already been replaced by other factors? Cultural imperialism, National Identity, Globalisation and Hybrid identity Cultural imperialism may play a part in shaping Hong Kongs cultural identity. Cultural imperialism refers to the domination of one culture over another, most commonly posed in terms of nationality, so cultural imperialism is understood in terms of the imposition of one national culture upon another and the media are seen as central to this process as carriers of cultural meanings which penetrate and dominate the culture of the subordinate nation (Barker, 1997:183). This theory stresses the homogenization of global culture through the spread of capitalist consumerism; also it stresses the loss of cultural diversity and the growth of sameness (Barker, 1997:185). Is this homogenization of culture under the cultural imperialism implying Hong Kongs cultural identity is being more like other countries in the globe which following the American and the West but lost its own distinct characteristic of identity? However, Tomlinson (1991) argues there are problems that related to the cultural a utonomy inherent in the cultural imperialism (Tomlinson, 1991 cited in Barker, 1997:187). He argues that cultures are not bounded entities but consist of changing practices and meanings; one cannot legitimately endow an amorphous set of practices with ontological identity and agency (Tomlinson, 1991 cited in Barker, 1997:187). The above demonstrated the problem of cultural imperialism theory that the nationally-based cultural domination is problematic (Barker, 1997:187). This thesis didnt explain the formation of collective identities in general, and cultural and national identities in particular, also, in this theory a national cultural identity is assumed as a finished product rather than a process which is constantly emerging and changing (Barker, 1997:188). For the development of national identity, as Benedict Anderson (1983) argues that national identity is an imagined and constructed one assembled in relation to a territorial and administrative category taking as its reference symbols and rituals intend by administrative authorities to enlist identification which the nation is an imagined community (Anderson, 1983 cited in Barker, 1997:189). It can be seen that national identity isnt come innately or people born with it but is socially constructed by social action and activities. Both the cultural imperialism thesis and Andersons conception of national identity posit the subject as a whole person and national identity as a unified position so that diversity and difference are subsumed beneath the sign of the nation (Barker, 1997:190). Stuart Hall saw that national identities as potentially in decline and replaced by new hybrid identities (Barker, 1997:191). Globalization is the main factor that leads to the forming of this hybrid identity. Population movement and settlement, during the periods of colonial and post-colonial globalization, and globalization of electronic communications have made the juxtapositioning, meeting, mixing available, therefore, globalization enhanced the production of hybrid identities by providing the range of sources and resources for identity construction (Barker, 1997:191-192). Hybrid identities prevent a person with a fixed or given identity, but let a person to change or choose to adopt different identification according to different circumstances (Barker, 1997:195). For instance, a young Asian woman may have identifications with being Bengali, English, a woman, with youth culture and with rap, an American-Caribbean hybrid, Anglo-Bengali at the same time (Barker, 1997:195). What we c an see from the above example is that this young Asian woman can shift and adopt the different identifications above in different circumstances. Moreover, the above example also demonstrated a hybrid identity by picking and adopting multiplying global resources (Barker, 1997:195) like rap culture from the Caribbean, etc. Pieterse claimed that Introverted cultures, which have been prominent over a long stretch of history and which overshadowed translocal culture, are gradually receding into background, while translocal culture made up of diverse elements is coming to the foreground (Pieterse, 1995:62 cited in Barker, 1997:197). It may imply that the national identity that formed by culture that bounded or tied to place is declining. In contrast, the hybrid identity that formed by culture that learnt trans-locally is enhancing. However, there are limitations of the thesis of hybrid identity. It was claimed by Parker that the hybrid identities are limited by the number of empirical evi dences despite there is theory to support that (Barker, 1997:196-197). So, how about the situation in Hong Kong at the moment? As Hall argued that hybrid identity is replacing the national identity under the globalization process, it seems that the hybrid identity should be winning in Hong Kong. However, there is an opposite view from Gordon Mathews. He argued that Hong Kongs international character in belonging to the global cultural supermarket and its national character in belonging to the Chinese state are presented as opposites, and it seems to be the latter which is winning (Mathews, 2001:308). He also claimed that Hong Kong is one of the few places in the affluent world today in which the market is giving way to the state, and in which international identity is being eroded by national identity (Mathews, 2001:309). So, is the national identity in belonging to the Chinese State winning or the hybrid identities that draw from the global cultural market winning in Hong Kong? The influence of state to Hong Kongs cultural identity: British colonial state and Chinese state The word state refers to the body politic or the political community; it is the major locus of power and authority in every modern society (Thomas, 1999:43). State is a concept that against the global cultural supermarket, by shaping people to believe not that they can pick and choose who they are from all the world, but rather that they belong to a particular culture, whose values and traditions they must uphold (Mathews, 2001:291). Practically state moulds cultural identity by school education and mass media; train their citizens to believe that they must defend their cultural tradition and their way of life (Mathews, 2001:291). The concept of state contradicts to the concept of cultural supermarket since state ask people to treasure and protect their own country and culture; however, global cultural supermarket ask people to pick things that you like around the world (Mathews, 2001:291). Hong Kong has never become a nation-state, not in the period of colony nor after the hand-over (Tse, 2006:55). During the colonial period from 1950s to 1980s, Hong Kongs civil education was a-political and a-nationalistic; students at that time were just being taught as residents or subjects who live in a colonial state, but nothing about nationality and citizenship (Morris 1992b; Tsang 1994, 1998 cited in Tse, 2006:56). From 1984 to 1997 was the transitional period of the civil education in Hong Kong. Since the sense of Hong Kong-centeredness and Hongkongese identity were being established under the different mode of governing by Hong Kong and Mainland China (Lau and Kuan 1988; Choi 1990, 1995a cited in Tse, 2006:57), reform of civil education to foster the national identity and unity were needed for preparing the time after 1997. After 1997, the new Hong Kong Special Administrative Region Government focused a lot on the civil education. It aimed to create unquestioning political commitment and strengthen social order through the promotion of a unifying Chinese identity and values to the exclusion of a distinctive Hong Kong cultural identity and individual rights (Tse, 2006:61). The actual measures that being carried out under the HKSAR government included reintroduction of independent civics as a school subject, revisions of school syllabuses, the strengthening of Chinese history as a school subject, textbooks changed to reflect the new political reality, wider use of Putonghua as the medium of instruction, more schools displaying the national flag and singing the national anthem, exchange activities with mainland to boost nationalism and sense of social responsibility, etc (Tse, 2006:62). The above demonstrated that Chinese state has been influencing the Hong Kongs cultural identity by commanding the HKSAR government to use different strategies in civil education in order to reinforce the national identity and Chineseness of Hong Kong people. However, how much influence does the Chinese state itself and its policies play a part in shaping the cultur al identity of the people in Hong Kong actually?

Morality and God Essay

Morality only exists if we believe in God; therefore if God doesn’t exist there is no morality. There have been so many evil acts committed in the name of God that it is difficult to maintain that a belief in God equates to morality. There are situations that happen every day where decisions are made based off of human rights that contradict the word of God. Morality comes from within, it is an understanding of right versus wrong and the ability to choose what is right. Knowing all this a belief in God is not a requirement for a person to be moral. (Mosser, 2011) We are taught that morals are basically the difference between right and wrong. A child may be taught that stealing is wrong because it hurts the store owner and can ruin the child’s reputation. Or the child may be told that if they steal they will be punished because God is always watching. The child has learned the fundamental difference between right and wrong, even if the reasoning is different. This will allow the child to make moral decisions when they grow up whether it is based off of human compassion or fear of God. If we accept that the child understands right from wrong regardless of their reason, we accept that God is not a requirement to be a moral person. If a person observes an act of violence or torture, they are morally required to stop it. In biblical times these acts were not only accepted but encouraged by the bible. Today, a person would not ignore these things simply because they did not believe in God. There are human rights that we believe each person is entitled to and someone with good morals would help out another person in need because it is the right thing to do. If it turned out that God does not exist, violence and torture would not suddenly become acceptable. (Mosser, 2011) Mass acceptance of a belief does not make it right. Ancient religions that believed in numerous gods have been pushed aside as fairy tales, for the more widely accepted belief in a single God. During their time those gods were prayed to just as fervently as today’s God. What was accepted as true back then is now known as a fable, and the laws of the day have been wiped away and replaced with our modern laws. These laws were put in to place to punish people who do wrong to others. They have become the moral balance. If you do wrong you will be punished, if you continue to do what is right you will live unmolested and enjoy your freedoms. God is not a requirement for someone to act morally, because there are earthly punishments for crimes. There is no right or wrong without God because He determines what is right and wrong. Moral standards cannot be enforced without God to ensure that we are punished or rewarded for our acts. Someone who does not believe in God may change their morals to whatever suits them at the time. We have been given guidelines by God on what is morally acceptable, and informed of the punishment that comes with being immoral. When an individual does not believe in God they cannot be a moral person, because they have no moral standards. (Millard, A. 2000) The Ten Commandments give us a basic understanding of what is right and wrong. These Commandments along with various scriptures from the bible determine which acts are moral and which are immoral. An individual who witnesses a crime but does not believe in God can simply decide that they are not responsible for stopping the crime. This may lead one to believe that if a non-believer does something right that they have morals. This is not the case, because they could just as easily do wrong and their conscience would have been just as clear. They have no moral compass to tell them that this act is leading them astray from God. (Riskin, S. 2007) If one does not believe in God they cannot know right from wrong and cannot do what is right because they do not have the understanding. The lack of a belief in God means that rules do not have to be followed. If you do not fear the wrath of God, there is nothing to stop you from committing immoral acts, or any crimes for that matter. Any situation can be overlooked because there is no fear of punishment without a fear of God. Only a person with a firm belief in God can be considered moral because they fear His punishment and desire his reward. God is the only person great enough to enforce moral standards, without his guidance there can be no binding morals. Moral standards come from God and without Him a person cannot be moral. When we talk in absolutes we ignore possibilities that exist outside of our beliefs. There are many examples of individuals that believed in God who acted immorally, as well as examples of people who do not believe in God acting with good morals. Their beliefs do not determine their morality, their acts do. If we are to base morality solely on a belief in God then which believer do we follow? Do we follow the believer who commits crimes, or only the believer who is an upstanding member of society? Adolf Hitler was raised as a Catholic, and in his adult life spoke of his religious beliefs. He wanted to create a pure Germany, through a religion known as positive Christianity. Positive Christianity removed the Jewish elements from the standard Christianity doctrine and replaced them with Nazi philosophy. More than six million Jewish people were killed during the Holocaust in the ideal of positive Christianity. Bill Gates is noted as saying he does not know if there is a God or not, yet he donates billions of dollars to Charity every year. The foundation he formed with his wife to address extreme poverty and poor health in third world countries has brought attention and relief to millions of people across the globe. These acts were not done in the hopes that they would be rewarded, but instead to help the human condition. A general concern about the welfare of our neighbors is not exclusive to God. Not every action is based solely off of a person’s morals. There are many reasons people decide to do things and we cannot judge a person’s moral standing off of a single action. We do not look at Adolf Hitler and say that he is a great moral figure because he believed in God. On the same note we do not look at Bill Gates, a non-believer and say that he is immoral. We look at their actions over time and determine whether or not they acted morally. We know that killing millions of innocent people is immoral; just as we know that helping sick and injured people is moral. Which God you believe in determines what you consider to be moral. Muslims agree that polygamy is acceptable. Protestants and the Jewish believe divorce is acceptable if certain conditions are met. Catholics are strictly against both polygamy and divorce. Which God is morally right? All of these groups worship the same God, so perhaps it is the translation of the word of God that is in question. When we look at this we begin to have a better understanding that God’s contradictory words could bring the thought of what is moral crumbling down. There are many controversial moral endorsements in the bible that are accepted today. There are also commands given that are ignored because they are no longer socially accepted as truth. Exodus 20:13 says we must not kill. However, Leviticus 20:13 tells us that if a man lies with another man he must be put to death. There are many debates and arguments over whether homosexuality is moral, but we overlook the second part of the scripture because it is no longer held as a valid punishment. The times have changed and we cannot murder or we will go to jail. Leviticus 19:19 says it is a sin to wear clothes made from two different types of material. You will be hard pressed to find anyone backing up this claim today. (King James Bible) Many religious people have chosen scripture from the bible to suit their lifestyles over the years, but ignore things that are no longer socially accepted as immoral. They hold others to strict standards on matters that they do not agree on and use verses from the bible to support their viewpoint. If everyone used the internal right versus wrong approach to morality there would be less confusion on which standards we held each other to. It is unfair to condemn someone for something using half of a statement from the bible, and then ignore the rest of the statement because it does not agree with current beliefs. Our faith, lessons from our parents or even witnessing other people’s actions are different reasons to decide what we believe is moral. All three have flaws that can lead to differing views on the same subject. However, at the end of the day there are certain things that everyone accepts as morally right, or morally wrong. These are situations where it does not matter how you learned it, you just know it. Biblical teachings tell us that certain things are acceptable, while others are punishable by death. But in the legal society of America acting on the acceptable things will land you in prison, and the immoral sins are inalienable rights. Every day decisions are made across the world without having to consider if we will be punished by a higher being. These things prove that a person does not have to believe in God to act morally. A moral person is someone who not only understands the difference between right and wrong, but also does what is right. The lack of God in someone’s life doesn’t make a person immoral just as the presence of God does not make someone moral. Morality is not proven by a belief in God. References King James Bible Millard, A. (2000). How reliable is exodus? Biblical Archaeology Review, 26(4), 50-57. Retrieved from http://search. proquest. com/docview/214908737? accountid=32521 Mosser, K. (2011). Logic an introduction. San Diego: Bridgepoint Education, Inc. Riskin, S. (2007). Ten commandments audience? Washington Jewish Week. Retrieved from http://search. proquest. com/docview/220857354? accountid=32521.

We Now Demand Our Right to Vote Elizabeth Cady Stanton

In 1848,  Lucretia Mott  and  Elizabeth Cady Stanton  organized the  Seneca Falls Womens Rights Convention, the first such convention to call for womens rights. The issue of  women voting  was the most difficult to pass in the  resolutions  passed at that convention; all the other resolutions passed unanimously, but the idea that women should vote was more controversial.   The following is Elizabeth Cady Stantons defense of the call for womens suffrage in the resolutions that she and Mott had drafted and the assembly passed. Notice in her argument that she alleges that women already  have  the right to vote.   She argues that women are not demanding some new right, but one that should already be theirs by right of citizenship. Original: We Now Demand Our Right to Vote, July 19, 1848 Summary of We Now Demand Our Right to Vote I. The specific purpose of the convention is to discuss civil and political rights and wrongs. Social life, such as making husbands just, generous, and courteous and to have men take care of infants and dress like women, is not the topic.Women value their loose, flowing garments as more artistic than mens, so men should not fear that women are going to try to change their attire.   And perhaps men do know that such attire is preferable -- look at the religious, judicial, and civil leaders who wear loose flowing robes, including the Pope.   Women will not molest you in experimenting with clothing, even if it is restrictive. II. The protest is against a form of government existing without consent of the governed. Women want to be free in the same way men are, want to have representation in government since women are taxed, want to change laws that are unfair to women and permit male privileges such as punishing their wives, taking their wages, property and even children in a separation.Such laws as men have passed to control women are disgraceful.In particular, women demand the right to vote. Objections based on weakness are not logical, as weak men are able to vote.   All white men in this country have the same rights, however they may differ in mind, body, or estate.   (Stanton, who was also active in the abolition movement, was well aware that such rights as she is talking about applied to white men, not to slaves or many freed black men.) III. Stanton declares that the vote already is a womans right. The question is how to get the vote.Women are not able to exercise a right to vote despite many men who are ignorant or silly are able to do so, and that is insulting to the dignity of women.Women have pledged with pens, tongues, fortunes and wills to achieve this right.Women shall repeat the truth that no just government can be formed without the consent of the governed until they have won the vote. IV. The times are seeing many moral failures and the tide of vice is swelling, and threatens the destruction of everything.... The world thus needs the a purifying force.Because the voice of woman has been silenced in the state, the church, and the home, she cannot help man to improve society.Women are better at connecting with the oppressed and disadvantaged than men are. V. The degradation of women has poisoned the very fountains of life and so America cannot be a truly great and virtuous nation. When women are treated like slaves, they cannot educate their sons.Humans are interconnected so violence against women, degradation of women, affects all. VI.   Women need to find their voices, like Joan of Arc did, and similar enthusiasm. Women need to speak, even if greated with bigotry, prejudice, opposition.Women need to oppose entrenched custom and authority.Women need to carry the banners of their cause even against the storm, with lightning showing clearly the words on the banners, Equality of Rights. Original:  We Now Demand Our Right to Vote, July 19, 1848 Learn more about the 1848 Convention: Seneca Falls Womens Rights Convention - 1848Seneca Falls Declaration of SentimentsSeneca Falls Resolutions Lucretia Mott  - a biography Learn more about Womens Suffrage: Womens Suffrage 101 - What You Need to KnowLong Road to Suffrage Learn more about Elizabeth Cady Stanton: Elizabeth Cady Stanton  - a biographyElizabeth Cady Stanton Quotes Solitude of Soul - Elizabeth Cady Stanton  - 1892 speech delivered to the Committee of the Judiciary of the United States Congress

Holistic Indexing On Main Memory Column Stores - 1089 Words

CSCE5350 –Reading Assignment Number ___1____ Your Name: SHARATH CHANDRA MUMMADI Paper title: Holistic Indexing in Main-memory Column-stores You should understand what the problem(s) (or issue(s)) that the paper is addressing, and their solution(s), which must be described in the reading assignment by your own words. Please do not copy and paste from the assigned paper. 1. Clear statements of the problem(s) (or issue(s)) that the paper is addressing (upto 2 pages only): The most efficient database systems performance depends mostly on index tuning. Index tuning is defined as a process of creating and utilizing the best indices according to the workload. But, the difficulty of this process has been increased so radically in the past few†¦show more content†¦Especially the patterns used for query processing follow an experimental behavior, which changes so randomly that it cannot be anticipated. So, these type of environments cannot be handled by offline indexing. Online indexing and adaptive indexing are two approaches for designing a physical design automatically in such dynamic and exploratory environments, but none of them handles the problem adequately when isolated. 2. Clear statements of the solution(s) of the paper (up to 2 pages only): The paper discusses about the problems faced when using the index tuning and a solution is implemented to improve the performance of the database system called the holistic indexing, a novel approach which automates the process of index tuning in dynamic environments. It requires zero set-up and tuning effort, depending on the adaptive index creation as a side-effect of processing the queries. The creation of Indices is done incrementally and partially. These created indices are refined constantly as more and more queries are processed. The proposed holistic indexing takes the state of-the-art adaptive indexing concepts a big step further by introducing the idea of a system which refines the index space continuously and never stops while taking educated decisions about which index to be incrementally refined next based on continuous knowledge acquirement about the running workload andShow MoreRelatedEDPM CSEC15093 Words   |  61 Pageswithin the work environment. In addition, the syllabus conforms to UNESCO’s Pillars of Learning and aims to promote varied approaches to learning, and the personal growth, decision-making capabilities of students. The EDPM syllabus will provide a holistic approach to acquisition of knowledge and the development of candidates’ decision-making and problem-solving skills. It is suited for candidates pursing any discipline, as the competencies and skills developed in the preparation and management ofRead MoreProject Management Infomaton System48477 Words   |  194 Pagesorganization are strong barriers for sharing knowledge and experiences gained in projects. What do we mean by information management? Information Management means identifying what information is needed, who has the information, how we can capture and store the information, and finding the best method for its distribution and use. Information Management involves seeing information as a key resource which is available to the organization and one which is used and reused to met our objectives. We need toRead MoreMarketing Management 14th Edition Test Bank Kotler Test Bank173911 Words   |  696 PagesB) global market C) value proposition D) competition E) marketing environment Answer: D Page Ref: 11 Objective: 3 Difficulty: Easy 37) The ________ includes the actors involved in producing, distributing, and promoting an offering. The main actors are the company, suppliers, distributors, dealers, and the target customers. A) economic environment B) management environment C) strategic environment D) task environment E) tactical environment Answer: D Page Ref: 11 Objective: 3