Christmas Tongue Twisters Alliteration Lesson Plan

Christmas Tongue Twisters Alliteration Lesson Plan Everybody knows the mainstream tongue twister She sells shells on the beach. This Christmas, show your understudies similar sounding word usage and let them attempt to make a couple of fun occasion tongue twisters of their own. Heres how. Clarifying Alliteration Start your exercise by saying the well known tongue twister referenced previously. At that point, inquire as to whether they have ever known about this idiom previously. Talk about that this statement with a double meaning is called similar sounding word usage, which is an artistic component. Inquire as to whether they can figure from your model what similar sounding word usage may mean. Attempt to get understudies to progress in the direction of a definition like this: Alliteration is characterized as the redundancy of consonants toward the start of words in any bit of composing. Ensure that understudies comprehend that alliterative words don't need to begin with same letter or letters however it very well may resemble ( for example cold and senseless). You can give understudies the model beneath. The pots and container were Peters valued belongings. Next, have understudies attempt and conceptualize a few words. Compose the letter H on the front board and solicit understudies to attempt to think from names, spot, creatures, or food that starts with a similar sound of that letter. Allow them to attempt to think of at any rate five words for every classification. At that point, as a class attempt and concoct a tongue twister utilizing the words from the classifications. Tongue Twisters When they have gotten the hang of what similar sounding word usage is and how it functions, at that point you can let them free to attempt to make merry tongue twisters all alone. Expand the exercise by requesting that your understudies represent a tongue twister or two. Let them utilize a word reference and additionally thesaurus to kick their twisters up to the following degree of intricacy. Here are a couple of Christmas tongue twisters to kick you off: Insane children racket for treats sticks and Christmas cookies.Toy trains travel and honk along the track.Hal had glad occasion holly.Prancer presents pumpkin pies and presents.Chilly youngsters cheer and serenade on nippy nights.Santa sings senseless tunes about sleighs slipping dinner quick in the sun.Tiny Tim trims the tallest tree with huge amounts of marvelous tinsel.Red-nosed Rudolph cavorts promptly round ruby wreaths.Blitzer bobbles a billion splendid bells.Santas super sleigh slips so quickly through the snow.Shiny stars shimmer on silver sleighs.Ten little toy warriors tinker with twenty toy trains.Santas stuffed sack lists and droops. Altered by: Janelle Cox

Human Function: Aristotle’s Basis for Ethical Value Essay -- Philosoph

Human Function: Aristotle’s Basis for Ethical Value I. Aristotle’s Virtue Ethics Depend on the Human Function Aristotle presents an arrangement of goodness morals in Nicomachean Ethics. This work presents a prescriptive hypothesis with the point of demonstrating how people may arrive at a legitimate condition of bliss wherein the common human end is satisfied. This end is viewed as an end in itself to which subordinate closures are connected. This ace end itself is comprehended as a kind of action as opposed to an express that can be accomplished with a restricted arrangement of activities, and this action is portrayed as a general act of acting admirably as per reason. The Ethics dispatches an investigation into what makes human bliss, or eudaimonia, conceivable, and Aristotle accepts this is the most noteworthy useful for humankind. Aristotle communicates this great just like the best quality that activity goes after, which is something independent, and he proposes that to comprehend activity we ought to get work. He presents his idea of the human capacity and says that people must capacit y well so as to arrive at the most noteworthy great. Working great is what is comprehended as righteousness, thus his arrangement of uprightness morals is by and large worried about people working admirably. Working great is viewed as focusing on a mean among overabundance and inadequacy. The temperance of a thing is comprehended as far as its capacity. A capacity satisfies a need, and a need is met by being given the perfect measure of something however not all that much or excessively little. This is the reason an expert structures products without abundance or lack †so they will work well †and in like manner human righteousness must be comprehended as pointing among overabundance and insufficiency. So the Nicomachean Ethics builds up a framework where all val... ...ve. Indianapolis: Hackett Publishing Company, 1998. Aristotle. Nicomachean Ethics. Trans. David Ross. New York: Oxford University Press, 1925. Irwin, Terence. Aristotle’s First Principles. New York: Oxford University Press, 1988. Kraut, Richard. Aristotle on the Human Good. Princeton: Princeton University Press, 1989. MacIntyre, Alasdair. After Virtue. Notre Dame: University of Notre Dame Press, 1981. Plato. Protagoras. Trans. Stanley Lombardo and Karen Bell. Indianapolis: Hackett Publishing Company, 1992. Reeve, C. D. C. Practices of Reason: Aristotle’s Nicomachean Ethics. New York: Oxford University Press, 1992. 1 C. D. C. Reeve, Practices of Reason: Aristotle’s Nicomachean Ethics (New York: Oxford University Press, 1992) 124. 2 Richard Kraut, Aristotle on the Human Good (Princeton: Princeton University Press, 1989) 313-16. 3 Reeve 125-26.

Chapter 8 Problems Coursework Example | Topics and Well Written Essays - 750 words

Part 8 Problems - Coursework Example Question 4: The presentation of an item into another market is consistently the most troublesome part of promoting; the objective market has no data about the item and in this manner requires however much data about the item as could reasonably be expected. Such is the situation that faces ACO, which tries to enter the Flint Michigan advertise. The company’s beginning advertising procedure ought to expect common instruction structure with the organization attempting to teach and illuminate the objective market of the nearness and embodiment of its item. This suggests the new organization should put more cash in running media adverts. The adverts should convey a ton of data about the items focusing on the qualities and advantages of the items. At the point when the organization brings a second item into the market, the advertising technique should accordingly change so as to fuse the new item and license it to guarantee its own piece of the overall industry. The new item will b e an opposition to the company’s introductory item. Furthermore, the new item depicts assorted variety a showcasing methodology that will grow the company’s piece of the overall industry. The media messages for the two organizations inferable from the presentation of the new item should change. The new adverts ought not negate each other yet show the qualities of the two items. Such messages should guarantee the decent variety they present in the market yet should do whatever it takes not to go after a similar market. Also, the advert ought not run simultaneously however in the event that they do, the messages they convey must supplement one another. Question 5: The arrangement between the Vietnamese government and the Stanford clinical focus present a problematic showcasing circumstance that requires the two gatherings to exchange off a few parts of their activities and markets. By giving the American clinical school and chance to run the national emergency clinic in Vietnam, the legislature denies the nation a chance to set up such her very own focal point. By executing such an activity, the Vietnamese’s government denies the nearby populace a chance to put resources into the potential training community. A similar no win situation circumstance faces the clinical school, which must build up a definitive arrangement of tapping onto the chance to grow its activities. The new office will request more to work than its previously working office in America (Berkowitz, 2011). The scholarly organization should bargain its neighborhood market to set up the office in the new district. This suggests it should utilize a portion of its best human asset to supervise the setting up of the new business to the detriment of its market position in the United States. Moreover, the open door furnishes the scholarly foundation with an opportunity to broaden its administrations and adventure into the travel industry also. While this may improve its income and piece of the overall industry, it will introduce horde the board challenges that may influence the notoriety of the mother association. Question 6: Apparently, the multispecialty bunch presents various difficulties to the organizations since the gathering is both enormous and differing. It requests consequently continue differing accordingly smothering any endeavor by any of the organizations to keep up a consistent flexibly of items. Notwithstanding the eccentric idea of the market, Eclipsis stands a decent chance to claims a portion of the market since

Cultural Similarities and Differences

The Indian culture has various dialects, which incorporate Hindi, Bengali, and Urdu. The authoritatively perceived language is Hindi with other nearby dialects not perceived by the focal government. Texans formally utilize American English with different varieties and accents. Australian dialects Include Australian slang, Indigenous Australian dialects, and varieties of Australian English (Dally, 1998). Nigeria has more than 50 indigenous dialects with a lot of nearby lingos. The overwhelming dialects are Your, Bio, Afro - Asiatic and Kanji. The official language is English ND Is utilized over all states to join the people.Except India, the other three nations share a compensation language (I. E. English) however It has little varieties In intonation and elocution. Family Systems Indians keep up close to home ties with their families including the more distant family individuals. Family connections are various leveled and the dad is the man centric pioneer of the family. All individu als have shared commitments to their families and they keep up profound established trust among all family members (Maker, 2008). Nigerian keep up a more distant family framework with connections guided by progressive system and seniority.Individuals are obliged to give the more distant family individuals budgetary help and direction (Coelenterates. N. D). The American nuclear family Is atomic with the more distant family living ceaselessly from it. Independence is profoundly polished. The family set ups over the four nations perceives the dad as the leader of the family. The job of more distant family individuals is underscored in Nigerian and Indian societies where individuals perceive the senior individuals from the general public. Australian and Texan societies underscore independence and the social orders create exceptionally autonomous individuals. Social NormsIn India, welcome follow status with the most senior individual being welcomed first. In spite of the fact that shakin g hands Is normal, men only here and there warmly greet ladies in view of strict convictions and It Is required to say goodbye to every individual Individually when leaving a gathering. In Nigeria, shaking hands is the most widely recognized type of welcome. Men 1 OFF other individual's prosperity. Direct eye to eye connection is kept away from when meeting with more established and senior individuals from the general public and as an indication of regard one is relied upon to bow. Nigerian spot significance to proficient titles and family names. In Texas welcome are easygoing, a handshake, a grin, and a welcome are enough.Men utilize just handshakes yet ladies and kids may embrace and shake hands even in formal settings. Presentations are significant before any correspondence. It is viewed as impolite to call senior people by their first name. Men should be respectful to women, they pull seats and open entryways for them and women are required to state a neighborly thank you conseq uently (Celebrities, 2012). Australian types of welcome are casual and brief; shaking hands is basic in formal arrangements. Women for the most part don't welcome one another. Australians keep up great associations with all individuals as they are practical ND modest.Religion India is a mainstream state with a ton of strict decent variety. Hinduism, Buddhism, Jansenism, and Schism are rehearsed by the vast majority of the individuals. Christianity is drilled by a minority. Texas has a wide scope of strict decent variety with Christianity being drilled by the lion's share. Adherence levels are high and individual strict convictions are endured. Strict decent variety in Nigeria is incredible with Christianity and Islam being polished by the larger part. Local religions that have confidence in gods, spirits, and genealogical love are spread all through the nation. The nation constitution compensates opportunity of worship.Majority of Australians are Christians with Islam being polished by a couple. Conventional native strict societies are polished by a couple of natives as the others have changed over to Christianity. The nation laws are lenient to various strict convictions. Over the four nations, religion impacts the way of life of the individuals with Christianity, Salamis, Hinduism, and Judaism being perceived and acknowledged by the social orders. Opportunity of love is permitted by their particular constitutions; however in Nigeria rise of radical Salamis has influenced he culture of the social orders living in the influenced areas.Business Etiquette There are different manners by which business is drawn nearer in different social orders. In Indian culture, it is standard for all sides to by and by know each other before any business exchange occur. Conferences are arranged by arrangements and reliability is kept as an indication of shared regard. Exchanges are non fierce and an official choice is made by the individual with the most power. Dynamic is moder ate and casual and effective arrangements are finished up by a verbal exchange and celebrated over a dinner. Formal dressing during gatherings is normal and shows respect.In the Nigerian culture, building up an individual relationship is basic before any business exchange. Business is directed in a proper arrangement and dynamic includes all the partners. Nigerian are excessively dubious and continue with business mindfully. Promptness for gatherings is essential to Texans and it is an indication of irreverence to be late. There is little accentuation on casual banter and business is directed quickly. To direct business, an arrangement is fundamental in Australia. Business is directed quickly in a casual domain. Individual connections and show of feeling isn't significant in their business transactions.Conclusion The way of life over all the four nations is soaks with contrasts and similitudes consistently changing with appearance of globalization and data innovation. The family and strict tendencies of these social orders generally impacts their conduct, standards, and perspective. The way of life have inalienable systems of keeping up their lifestyle. In all the way of life, more youthful individuals are required to regard their seniors and this keeps up social request. Despite the fact that in a general sense extraordinary, arioso societies have a great deal to educate and are all around nearly the equivalent.

Effects of Online Advertisements on Newspaper Advertisements

Running Head: EFFECTS OF ONLINE ADVERTISEMENT 1 Topic: Effects of Online Advertisement towards Newsprint Advertisement: A Case Study of Star Online and Star Newspaper Name: Institution: ONLINE AND NEWSPRINT ADVERTISEMENT [Insert Title Here] by [Insert Name Here] An Applied Thesis Submitted to the [Name of university] in Partial Fulfillment of the Requirements for the Degree of †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 2 ONLINE AND NEWSPRINT ADVERTISEMENT 3 [Name of University] [Enter Year Here] Approval Page This Thesis was presented by [INSERT NAME] under the course of the people recorded below.It was submitted to the [Name of University] and affirmed in incomplete satisfaction of the necessities for the level of †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ [INSERT NAME AND DEGREE, e. g. , Al Smith, PhD] Committee Chair [INSERT NAME AND DEGREE] Date Committee Member Name Date Executive Dean for Research and Evaluation Date ONLINE AND NEWSPRINT ADVERTISEMENT Declaration 4 ONLINE AND NEWSPRINT ADVERTISEMENT Ackno wledgments 5 ONLINE AND NEWSPRINT ADVERTISEMENT 6 Abstract This proposal has been composed to investigate impacts of online notice toward newsprint advertisement.Emphasis will be laid on a contextual analysis of Star Online and Star Newspaper, which are the main English news media in Malaysia. Papers, regardless of whether print or on the web, are major and key commercial inclinations for items especially attributable to their wide readership. Flow and openness of these commercial media are centered around, with proposals on available resources of guaranteeing expanded readership and access. Key measures toward picking a compelling paper medium through examination of favorable circumstances and disservices of every medium has been explored.The postulation has likewise introduced a down to earth instance of Star Online and Star Newsprint as a manual for future notice choices for the advertising business. The initial segment of this paper is a rule for leading the examination. Section two is a survey of writing on the subject and incorporates key suggestions. Be that as it may, this exploration isn't definitive of this point, and any future research should handle issues not tended to in this paper. On the web AND NEWSPRINT ADVERTISEMENT 7 Table of ContentsAbstract †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 6 List of tables/outlines/figures/appendices†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 9 CHAPTER 1: INTRODUCTION †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã ¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 10 Thesis Statement †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 2 Statement of the Problem †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 12 Background of the Problem†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 13 Justification for the Study †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã ¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 14 Deficiencies in the evidence†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 5 Definition of Terms†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 16 Purpose of the Study †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 16 Hypotheses †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 17 Summary †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 7 CHAPTER 2: LITERATURE REVIEW †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 19 Introduction †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â ‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 19 Evaluation of Print Newspaper†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 20 Evaluation of Online Newspaper†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 21 Case Study: Star Online and Star Newspaper †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 2 Newsprint Advertisement†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â ‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 23 Advantages †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 24 Disadvantages †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 25 Online Advertisement †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢ € ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 6 Advantages †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 26 Disadvantages †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 27 CHAPTER 3: METHODOLOGY †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ 29 ONLINE AND NEWSPRINT ADVERTISEME NT 8 Introduction †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦. 9 Data Collection Methods†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 29 Sources †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.. 30 Interviews †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚ ¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢?

A New Level of Readers Guilt

A New Level of Readers Guilt This always happens. I let writing projects pile up until I finally end up with readers block, which is kind of like a reading slump that stems from pure guilt. Because: I need to write a Book Riot Post. I need to submit three (3) personal essays to potential homes, but they need polishing, of course, which I dont want to do. I need to finish the second round of novel editsa novel, I must add, that I never planned to write until I was writing it. I need to put the outline in my head for another one down on paper. Reading is not a good way to procrastinate when it comes to word-based projects of my own. It makes me feel worse instead of better because I should be working on things Ive committed to (ahem, Book Riot). Or, I sit there and obsess about how the essays arent in such bad shape that they, as a group, need more than couple hours work to square away. Reading just reminds me that the person whose words Im not even reading, just staring at, had the fortitude to get those words published (and edited before that), unlike me, a weak-willed Putter-Offer of Big Things. A  rationalizer: this novel/project/lump of letters  veered so far off the original outline that making it was kind of pointless anyhow. So against my better judgment, I try to finish  The Killing Moon, but its so imaginative that I feel inadequate. I pick up and abandon  The Word Exchange, worrying that the internet has made me dumber. Half-ass some edits on my tablet instead of delving into  Land of Love and Drowning, which will inevitably handle Big Issues better than I can, so I might as well not bother. Devour  The Lucy Variations  but mostly to make sure that the teacher-student elements arent too close to the teacher-student elements in my own pile of words. (They arent; theyre actually much, much better. Obviously.) Then, I just make myself do it. I grab a pen, which is kind of leaky and smears ink all over my hand, and write this post down in a legal pad full of abandoned to-do lists, one with question marks at the end of every item.  This is so sad, I think.  Where is my teenage self, who wrote circles around me? Who couldve cranked out a novel that (she thought) was finished in a week? Oh thats right. She was made of time, time and angst and even some actual suffering. I just dick around too much. But I write the Book Riot post and try to make it about books, even though I havent really read enough books lately to feel like writing about them. Or not ones I felt I  had to write about. Soon, though. Its a whole new world of reader guilt for me.

External Macro Factors Affecting Marketing Mix - 825 Words

External Macro Factors Affecting Marketing Mix (Essay Sample) Content: External Macro Factors Affecting Marketing MixStudentà ¢Ã¢â€š ¬s NameInstitutionCourse InstructorDateBusiness environment has become very competitive. Therefore, as the companiesà ¢Ã¢â€š ¬ strife to succeed, some forces become very difficult to control. Therefore, it has become a challenge for businesses to control external macro factors, except framing policies within the provisions granted by these factors (Kotler Gary 2006).Technological FactorsTechnology is growing very rapidly in the current world. The invention and development of computers have led to increased computing, thus efficient processing. However, introduction of personal computers such as laptops has greatly facilitated the businesses by enhancing its competence and effectiveness. Information technology is making it possible for markets to have a variety of products and services. It, therefore, becomes very difficult for a marketer to decide what to offer and at what rate. It is because the markets are full of identical products and services being offered at cheaper prices (Chimhanzi, 2004).Technologies for NationsHowever, with changes in technology in different nations, the prices of products and services are also changing. In some countries the prices of products and services are very low than other countries, due to changes in technology. Therefore, the customers are buying products at the countries which offer them at low prices, making it difficult for marketers to plan their marketing strategies (Kotler Keller, 2006).Technologies for Products and ServicesThe world is changing very rapidly with changes in technology. However, advancement in technology is leading to the introduction of new products and services, thus increased profits. The trend of technology adoption will still continue, thus making it possible for other different products to emerge in the near future. Therefore, these products will change the customersà ¢Ã¢â€š ¬ decisions on what they should buy. The changes in products and services are affecting the marketers in identifying the products and services they should offer to the customers (Kotler Gary 2006).Technologies for Business ModelsDoing business has become very effective and efficient with the use of internet. Technology information has made it possible to communicate and transact businesses with people at different geographical positions. Also, introduction of internet tools such as FaceBook, YouTube, and Twitters has become the best platforms for doing businesses. Marketers should be ready to adapt social media marketing if they only want to remain in business. Therefore, identifying the best technological tools for marketing has become a challenge to most of the marketers (Chimhanzi, 2004).Social-cultural FactorsThe current society influences the way people make decisions. Businesses cannot grow without customers. These customers live in the societies with different social factors such as prices, peopleà ¢Ã¢â€š ¬s lifes tyles, and values. These social factors affect the tastes and preferences of customers. They affect the customersà ¢Ã¢â€š ¬ decisions on what they should buy and at what price. These social factors are very variable making it difficult for marketing managers to predict and add them into their marketing plans. However, the marketers should try their best and analyze all their customersà ¢Ã¢â€š ¬ social factors when preparing their marketing strategies (Kotler Keller, 2006).ValuesValues are mindset beliefs that are greatly held by people. These values are determined by the area the person lives. These values affect their decision in determining what they should buy, how and where they should buy it. Peopleà ¢Ã¢â€š ¬s values have made people become so selective, such that they cannot buy low quality products. However, these values have made people be very intolerance on some marketersà ¢Ã¢â€š ¬ behaviors, thus ignoring their goods (Chimhanzi, 2004).Time-starved ...

Differences in Rater Behavior - 1070 Words

Differences in rater behaviors are among the factors responsible for variability in the decision making process(DMP) during ratings. The interference of either the rater rating style or rater experience determines the validity and reliability of the rating score and the rater themselves. Factors related to rater inconsistencies identification and measurement in DMP is necessary to avoid factors underlying variability in decision making process . Several studies have identified rater proficiency level, rater experiences and tasks as its factors. The purpose of this paper is to critically review two articles that contribute to describe insights of rater behavior related to the factors studied. Barkaoui (2010) ‘Variability in ESL Essay†¦show more content†¦Unlike Baker, Barkaoui limits the think aloud protocol as its only quantification of the rating scores, underestimating interference of the think aloud protocol in the rating process(Barkaoui,2010,57). The difference i n the number of participants may restrict the author from applying other counterbalance methods in this case. Another important issue to point out is the data collection and presentation of the studies. Barkaoui (2010) rater samples includes natives and non-natives, qualities that may distort the study results as an external factor(p.57). It is in doubt that such differences has no impact on rating scores collected since other studies have claimed them as a factor that has an impact on raters rating performance. Regarding the data presentation, Baker (2010) studies further demonstrates more distinctive details and explicit insights in each raters behavior details. It successfully illustrate the data collected during the write aloud protocols in the findings discussions (Baker,2012,p.237-238). Barkaoui (2012) experimental study disregarded the importance of participants comments by excluding these data. The think aloud elicited data were presented in the appendix with limited reference inShow MoreRelatedCritical Evaluation of Two Articles that Describe the Inconsistencies in Rater Behaviors11 10 Words   |  5 Pagesconsidered a complicated task for raters to remain consistent in their decision making process (DMP) when rating. It is because different raters have different qualities which affect raters’ behavior when assessing writing. Several researchers describe these qualities as raters’ proficiency level, raters’ experiences and tasks as the cause of raters’ inconsistencies in raters’ performance in their studies.Other researchers in recent studies suggest that rating process and rater cognitive process are theRead MoreIs The International English Language Testing System Reliable and Fair?1491 Words   |  6 Pagesincrease the concern of non-native raters reliability and their consistency in rating scores in countries these tests are adopted. 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The Ancient Egyptian Era - 1484 Words

When a message is in its original form it is known as plaintext or cleartext and the process that involves masking the text to hide the content is known as encryption. Once a message is encrypted it is referred to as ciphertext . Cryptography or crypto for short has always served the same purpose of encrypting information for reasons of privacy, deception, or security. Cryptographic methodologies could date back to the ancient Egyptian era where standard hieroglyphs were altered to mask true meaning . It is more likely that the first introduction of crypto followed the invention of writing and evolved in line with forms of communication. The use of crypto has been seen as extremely advantageous in times of war, where communication†¦show more content†¦Aim 2. The aim of this document is to provide an overview on the various cryptographic technologies in use today and what the future might hold. The document will cover the following subjects: a. Crypto authority and policy. b. Methods of Encryption: (1) Algorithmic encryption. (2) Public Key Infrastructure (PKI). (3) Public Key Encryption (PKE), symmetric and asymmetric. (4) Elliptic curve cryptography. c. Future concepts: (1) Quantum cryptography. Crypto authority and policy 3. Crypto Service for Defence (CSD). Information security within the MoD is of utmost importance when considering national security as a whole. Today information flows readily and can be easily accessible to the common user. Given the complexity and sensitivity of crypto within the MoD is key that authority for correct issue, handling and usage is established. The CSD working within the United Kingdom National Defence Association (NKNDA) and based in MoD Corsham, provide the delivery of cryptographic capability across the MoD. CSD implement MoD crypto policy for Communications Security (COMSEC) and crypto security in accordance with UK Government policy . CSD enforces these policies through inspections and audits and handles requests for crypto material. In general the department are responsible for the ordering, deployment and management of crypto material. 4. Communications Electronic Security Group (CESG). Minimum

Origins of the Cornucopia in Greek Mythology

The cornucopia, literally horn of plenty, comes to the Thanksgiving table thanks to Greek mythology. The horn may have originally been that of a goat which the infant Zeus used to drink from. In the story of Zeus childhood, it is told that he was sent away to a cave for safekeeping to prevent his father Cronus from eating him. Sometimes it is said that he was nursed by a goat named Amalthea and sometimes that he was fostered by a nymph of the same name who fed him on goats milk. While an infant, Zeus did what other babies do -- cry. To cover up the noise and keep Cronus from finding out his wifes plot to protect her son, Amalthea asked the Kuretes or Korybantes to come to the cave in which Zeus was hidden and make lots of noise. Evolution of the Cornucopia There are various versions of the evolution of the cornucopia from a horn sitting on the head of the nurturing goat. One is that the goat tore it off herself to present it to Zeus; another that Zeus tore it off and gave it back to the Amalthea-goat promising her abundance; another, that it came from a river gods head. The cornucopia is most frequently associated with the goddess of the harvest, Demeter, but is also associated with other gods, including the aspect of the Underworld god that is the god of wealth, Pluto, since the horn symbolizes abundance.

Co-Op Essay - 798 Words

Strengths-Weakness Opportunities-Threats CO-OP Essay In the summer of 2005 I had the opportunity to intern at The Franklin Institute Museum in PA. This museum is one of the many well known science museums across the country. The Franklin Institute Museum is a unique museum that gives the experience of exploring science in a fun and fascinating way. The museum touches bases on many areas of science such as, anatomy, physics, environmental sciences, and space. The Franklin Institute is named after Benjamin Franklin and is the home of his national memorial statue. It was founded in 1824 and its first building was established in 1825; since then its location has changed with in the city of Philadelphia but it still remains to be one†¦show more content†¦It also gives the option of including your work done at the Franklin Institute on your resume for future employers to review. The opportunities that the Institute has are limited but with hardwork and networking growth can be made. 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Slokas Free Essays

string(410) " vibhaki is used to denote the temporal relationship between two successive events so basically it means, even when the world can be conquered by forgivance, what else remains \?\? \?\?\?\?\?\?\? \?\?\?\? \?\?\?\?\?\?\?\? \?\?\?\?\?\?\? \?\?\?\?\?\?\? | \?\?\?\?\?\? \?\? \?\?\?\?\?\?\?\? \?\?\?\?\?\?\? \?\?\?\?\?\?\?\?\? || Laxmi resides at the tip of the hand, sarasvati in the middle, Govinda at the root\." || || This is the ‘un-edited’ collection of Kedar’s postings of pratidinaM subhaashitaM on the sanskrit-digest mailing group archives. If you would like to edit and format these for posting on the sanskrit documents web site, please write to sanskrit@cheerful. com. We will write a custom essay sample on Slokas or any similar topic only for you Order Now | Any good endeavour is begun be a prayer to Ganesh or Saraswati. Hence this second subhhaashita of ASAD’ is dedicated to Saraswati : | || One who is as white as a garland of kunda flowers and waterdrops, who has worn white apparel, whose hand is placed on the stem of the vINA, who is sitting on a white lotus, and who is always worshipped by Gods such as Brahma, Achyuta (Vishnu) and Shankara, that Sarasvati, who completely steals (one’s) lethargy may bless me ||. In this third verse of ASAD, learn three things from the donkey||. ? ? | | (He) carries loads without rest, is not deterred by the heat or cold, is always content these three things should be learnt from the donkey | | This subhaashita is a prayer to Shankara. It has a nice verbal composition | ? || Equipped with a spear(pinAka), snake(phaNi), the crescent of the moon(bAlendu), ashes and the ganga, may this idol composed from the ‘pa v arga’ (the consonants pa, pha, ba, bha, ma) lead us to heaven (apavarga). here is a riddle ) | ? || The apparent meaning : O Lotus eyed, I wish to drink water from you. If you give it to me, I do not want it, but if you dont give it, I shall drink it !!! (which obviously makes no sense||) The solution : the trick is in the word â€Å"dAsyasi† which has been interpreted above as the future tense form of the verb ‘dA’ meaning to give. However it is correctly interpreted as the sandhi dAsi + asi Hence the second line actually means, if you are a dAsi, I dont want it, but if you are not a dAsi I shall drink it. Perhaps this goes back to the times where braAhmins would note accept even water if it was touched by untouchable dAsis|| | || (There are many verses that praise the effects of good company. However this is my favourite among them ) ? | || You cant even notice a hint of a drop of water fallen on hot iron. The same drop shines like a pearl on a lotus leaf. And in the ‘swati’ nakShatra fallen inside a sea shell, it becomes a pearl ||Usually excellent, medium and bad states (of a person) are dependent on company. Again as Marathi speaking people will recognise, this is exactly identical to the following marathi verse : ? ! | || | (I think many people know this verse that praises knowledge) ? ? ? ? ? ? | || It cannot be stolen by thieves, cannot be taken away by the king, cannot be divided among brothers and does not cause a load. If spent, it always multiplies. The wealth of knowledge is the greatest among all wealths. ? ? | || When in combat against each other we are 5 and they are hundred. But when against others, we are a hundred and five ||. (obviously refers to Kauravas and Pandavas. I believe this is supposed to be said by Dharma. ) ? | || The wise man acquires knowldge and wealth as if he is never going to die. And he practices relegion as if he is tightly h eld in his hair by death. Here’s another one I believe accredited to Kalidasa ? | || The birth of one lotus on another has neither been seen nor heard of. Little girl, how is it that on your lotus face there are these two lotuses ? (her eyes) One more subhashitam that starts with â€Å"kamale† | ? | || On the lotus sits Goddess Kamalaa (Laxmi), Hara (Lord Shiva) resides in the Himaalayaas. In the vortex of the churning ocean resides Hari (Lord VishNu), I know this precisely. = Brahma (seated on a lotus) = Vishnu (lotus eyed) = Shiva? (crowned by the enemy of the lotus (moon? )) = the sun (lit. husband of the lotus) = praised = praised ? May Laxmi, whose lotus like feet are praised by the trinity and the sun(? ) make me her lotus (ie, abode) your interpretation of kamalArikirITa is perfect. the moon is the enemy of the lotus because when the moon rises, the lotus closes itself. : = = to carry; = = carrier hence kamalabhRidvAha is the carrier of the carrier of a lotus, which is the cloud or the lord varuna. there is no special reason for using both stuta and nuta ||stuta means praised, and nuta means saluted|| however, the best part is â€Å"karotu me kamalaM† the word ka has many meanings. one among them is â€Å"evil†. â€Å"alaM† means enough. Hence k arotu me kaM alaM means may she end all my evil ||. | || As all the water fallen from the skies goes to the sea, similarly salutations to any God finally reach Keshava. | ? || Reactions to calamities should be considered well in advance. It is no good to start digging a well when the house is on fire ! | | = really = spring = sweet = it should actually be virauti : means cries. = beautiful = cha + Amra (Amra = mango) = petal = (is this correctly transliterated ? ) = intention overall meaning : the sweet crying of the cuckoo in spring has the intention of the â€Å"nikraika† of the beautiful mango petal || This shloka was poorly transliterated||please refer the following transliteration guidelines when transliterating sanskrit into English. This will result in others understanding your shlokas more easily ||and hence responding quicker||. | || What can a wicked person do to someone who has the weapon of fogivance in his hands ? Fire fallen on ground without any grass extinguishes by itself. | : ? | || forgivance is the strength of the weak. forgivance is the ornament of the mighty. f the world is conquered by forgivance, what cannot be accomplished by forgivance ? | : ? | || forgivance is the strength of the weak. forgivance is the ornament of the mighty. if the world is conquered by forgivance, what cannot be accomplished by forgivance ? wrong in the first half of second line of the above verse itself ! Even to get the meaning â€Å"In the world, forgivance has the power of conquering†, the words look odd |||Does â€Å"vashikrute† give th is meaning ? = conquered. vashI+kRi = to conquer = conquered. ShamAvashIkRite loke is a â€Å"sati saptami† usage. it is to be interpreted as yadA lokaH kShamAvashIkRitaH tada (when the world is conquered by forgivance) In the sati saptami usage, the saptami vibhaki is used to denote the temporal relationship between two successive events so basically it means, even when the world can be conquered by forgivance, what else remains | || Laxmi resides at the tip of the hand, sarasvati in the middle, Govinda at the root. You read "Slokas" in category "Papers" Hence one should take â€Å"darshan† of one’s hand in the morning. | || If I rememeber the sloka it is â€Å"karamule tu gouricha† it’s not govondaH. Laxmi resides at the tip of the hand, sarasvati in the middle, Gouri(Parvati) at the root. Hence one should take â€Å"darshan† of one’s hand in the morning. Hi Padma. glad to see you on the list. you are probably right about â€Å"karamUle tu gauri cha† this makes a more consistent subhaashita but sometimes there are more than one versions of a subhaashita in existence with small differences and both of them are â€Å"correct† again, gauri makes a better paaTh than govindaH |||| hanks ! kedar (fwd) Thanks for the sholka. This shoka about Kshama and the line of thinking. and other features that go with it were adopted by Gandhiji for our freedom. There was the other group (jahal) who asked questions like what should be done for the person who is determined to kill you regardless of what you are thinking. Examples were given from the 2nd war and how a cretain group of people was removed by force etc. So the jahals justified their line of thinking. | || If I rememeber the sloka it is â€Å"karamule tu gouricha† it’s not govondaH. Laxmi resides at the tip of the hand, sarasvati in the middle, Gouri(Parvati) at the root. Hence one should take â€Å"darshan† of one’s hand in the morning. Hi Padma. glad to see you on the list. you are probably right about â€Å"karamUle tu gauri cha† this makes a more consistent subhaashita but sometimes there are more than one versions of a subhaashita in existence with small differences and both of them are â€Å"correct† again, gauri makes a better paaTh than govindaH |||| I have come across â€Å"karamulethu govinda† in my child hood. ecently I heard even the other one † karamu lethu gauri cha†. So obviously the subhashitham was subjected to changes as time passed , We cannot argue which is correct as we don’t know the exact source of this work||Let us accept both, as both are having good meanings. | â€Å"At the top of the hand resides Laxmi. | In the middle of the hand resides Sarasvati. | At the bottom of the hand resides Brahma. | In the morning, the sight of the hands | (is auspicious). | â€Å"O goddess with the mantle of oceans. | adorned with the breasts of mountains. | O the consort of Vishnu, salutations to thee! | pardon me for touching thee with my feet. † Note: The above prayers are generally recited as soon as one gets up from the bed. In the first sloka, Laxmi stands for spiritual wealth, Sarasvati for spiritual knowledge and Brahma for spiritual wisdom. According to the Hindu mythology, God Vishnu has two wives, Sri Devi (Laxmi) and Bhoomi Devi (Earth). They are supposed to be residing on His chest. For defiling the Earth with our feet and also with our body fluids, we beseech Her pardon. This concludes the Earth Day specials. | || The crow is black, and the cuckoo is black. What is the difference between the two ? It is when spring arrives that the crow is identified as the crow, and the cuckoo, the cuckoo. | , || Poets say that the heart of a good man is like butter, but that is not correct. The heat (frustration/sorrow/ etc. ) residing in another body does not melt butter, but it does melt the good man. I do not know whether the following two verses were indeed like a sawaal jawaab, but it definitely seems so | || | || The first verse : What is so strange about women tying glass, beads and gold all on one thread ? Even the great thinker paNini tied the dog, the youth and Indra on the same string ||(pun on the word suutra) The second verse : Gautam’s wife was forcibly molested by the youth Indra. (who acted) like a dog. the great thinker pAnini tied the dog, the youth and Indra on the same string ||. I guess I should have clarified. the three words : shvA (dog) yuvA (youth) and maghavA (indra) belong to the same grammatical class ||they are declined identically, and there is a suutra (rule) in Panini’s grammar that ties them together. ||. hence the pun on suutra||. | || The penniless man wishes for a hundred, the onw who has hundred wants a thousand, the one with a thousand , a lakh. The one with a lakh wants to be the king, the king wants to be the emperor, and the emperor wants to be Indra (king of Gods), Indra want’s brahma’s position, brahma shiva’s and shiva viShNu’s |||who has ever been able to kill desire ? | ? ? || Whether the philosophers praise him or criticize, whether lakShmi enters the house or goes away as she wishes, whether death is today itself or after an eon, great men never step a foot away from the path of justice. for marathi readers : | ? || Hi. Padma pointed out a typo I had made. Instead of paJNcha, I had just written paJNa |||The corrected shloka is as follows : | ? || ive mouthed himself(Shiva), and sons the elephant mouth (Ganesh) and the one with six mouths (Kartikeya) ||how would shiva survive if Annapurna (Parvati) was not at home ? | || Himself the great lord, his father in law the king of mountains, his friend the king of wealth, his and his son the lord of the gaNas. even then roaming around begging for food is shiva’s destiny only god’s wish is powerful ||. ? | ? || O cloud, you roar, but do not give water. I, the chatak bird am thirsty. If fatefully the southern winds blow here, where shall you be , where shall I be and where shall it rain ? ! | || O chatak, my friend, listen for a moment with an alert mind. there are many clouds in the sky, not all of them are alike. Some wet the earth by their showers, whereas some just roar. Dont beg pitifully in front of each and every one you come across ! | || The night shall go away and it shall be dawn. The sun will rise and the lotus will smile ! While the bumblebee trapped in the lotus was thinking this, Alas ! an elephant uprooted the lotus ! I believe this is the first piece of verse in Sanskrit ; composed by Valmiki | || O niShaada, you will not come to glory till the end of eternity. or you have killed one from a pair of krauncha birds, enraptured in love. This is the first shloka in Ramayana as Krishna told me some time ago. As the mea ning indicates, Valmiki was inspired to write this shloka when he saw a hunter shooting one of two krauncha birds who were engaged in rati. I believe this is the first piece of verse in Sanskrit ; composed by Valmiki | || O niShaada, you will not come to glory till the end of eternity. for you have killed one from a pair of krauncha birds, enraptured in love. This is the first shloka in Ramayana as Krishna told me some time ago. As the meaning indicates, Valmiki was inspired to write this shloka when he saw a hunter shooting one of two krauncha birds who were engaged in rati. This was one of the first shlokas that I learned in my Sanskrit class in the 5th grade, and all the info below is based on what I learned then. most of the people on this net may already be familiar with the significance of this shloka. ever composed by aadikavi (first poet) vaalmiiki. He was in a peaceful state of mind (either meditating or taking a walk) when this niShaada (hunter) killed the male krauncha (swan? . vaalmiiki got angry with the actions of the hunter and this shloka came out of his mouth. After vaalmiiki emerged out of his rage, he realized that he had gone out of the state of equanimity and cursed the hunter out. It was then that someone else (naarada? ) appeared and told him that he had uttered the first piece of poetry and explained to him that th ere was a second meaning behind the shloka. I don’t remember what the other interpretation of this shloka is except that the hunter is raama and the krauncha(s) are raavaNa and mandodarii, and that raama kills raavaNa. I don’t remember what the second interpretation of the shraapa (curse) is when applied to raama. So this is how the shloka fits into the raamayaNa. ? | || No one knows what will happen to whom tomorrow. So a wise man should do all of tomorrow’s tasks today. ( ||||) tomorrow = day after tomorrow = 2 days after tomorrow = yesterday = day before yesterday = 2 days before yesterday = ? | ? || Inferior men do not start (any endeavor) with the fear of obstructions. Average men , stop an endeavor when they are faced with problems. However. even though they are struck again and again by disaster, superior men never give up an endeavor that they have undertaken. | ? || The lion, even when a cub, attacks jumps upon the cheek of an intoxicated elephant. It is indeed the nature of the courageous : the age of the glorious ones is never relevant. nd for the marathi crowd, here’s a marathi translation : | || â€Å" † | | || a~Nkura means the first sprout. yathA bIjastathA~NkuraH is a very famous proverb. it basically means as you sow, so you reap ||. ? ? | ? ? | || ? ? | ? || As two logs of wood come together in the ocean, and immediately go away from each other, so much alike is mankind ||. and for the marathi people, another translation : this one from the geeta rAmaayana by madgulkar in the song â€Å" . † : . | || One should not steal anything belonging to anyone, should not utter a sensitive sentence, should remember (bow down to) Vishnu’s feet, and thus swim the ocean of life with ease. This ASAD is a small tribute to my sanskrit teacher, Shri Vasant Nanivadekar. He resides in Bombay, and is very well versed with the sanskrit classics as well as conversational sanskrit. He is an active â€Å"kAryakartA† in many sanskrit related projects and activities in Bombay. Above all, along with my mother he is the one who has introduced me to this great world of Sanskrit verse and literature. What follows is his translation of Tennyson’s â€Å"Home they brought her warrior dead† into sanskrit verse. ? ? ? ? | || Home they brought her warrior dead She nor swooned nor uttered cry All her maidens watching said â€Å"She must weep or she will die. † | || Then they praised him soft and low Called him worthy to be loved Truest friend and noblest foe Yet she neither spoke, nor moved. ? Stole a maiden from her place Lightly to the warrior stept Took the face cloth from the face Yet she neit her moved, nor wept. , ! Rose a nurse of nintey years Set his child upon her knee Like summer tempest came her tears â€Å"Sweet my child, I live for thee ! † There were two errors in the first paragraph in my earlier posting. This is the corrected version : ? ? ? ? | || | ? || The man without (love of) literature music or the arts is indeed an animal without a tail or horns. The fact that he survives even without eating grass is indeed a great piece of luck for the other animals. This one is similar to ASAD[32] in meaning : ? ? ? ? ? ? | || Those who do not have learning, perseverence, are not charitable, do not have wisdom, character, good qualities or relegion, are indeed a burden to on the earth in the mortal world, and live as animals in the form of man. | || The teachers who distribute knowledge among the students after getting it from their gurus, and who are storehouses of love and kn owledge, are indeed like God to me. | || peed is the ornament of the horse, the intoxicated state is the ornament of the elephant. Cleverness is the ornament of a woman, and industriousness is the ornament of a man. | || I bow to you, O Sarasvati who is the giver of boons and giver of knowledge. Give me untainted wisdom and be pleased and all endowing (to me) | || In the boundless world of poetry, PrajApati (Brahma) is the only one poet. He changes the universe as and when he thinks best || | ? || The ink may be like a black mountain, the sea may be the inkpot, A branch of the tree of gods (kalpataru / mandAra ||. I believe there are five of them) may be used as a pen, and the whole earth be used as the paper. If even Sharada (Goddess Sarasvati) writes for all the time using all this material, even then, O lord, she will not come to the end of describing your good qualities. | || I haven’t heard this one before, so the following may be off the mark to some extent Giving, return of courtesy, sharing secrets, asking [for one’s welfare? ] eating [with one? ] , feeding, these are six characteristics of love. Need meaning of subhaaShita | || I believe this may be originally in some Purana; it’s in Pancha tantra as well as in UpadeSaamRita of Ruupa Goswami. â€Å"Six symptoms of affection are giving, receiving, explaining in confidence and enquiring, accepting food and feeding. † Henry Groover (Agraahya daasa) | || I haven’t heard this one before, so the following may be off the mark to some extent Giving, return of courtesy, sharing secrets, asking [for one’s welfare? ] eating [with one? ] , feeding, these are six characteristics of love. you are almost right. here is the accurate meaning : gives, takes, tells and asks secrets, eats (from you) and feeds (you) are the six characteristics of love |||(frie ndship would perhaps be more appropriate here ||) | || When the money is gone (become poor), the hunger increases At the time of trouble, the enemities crop up when you are divided (without unity), problems become plenty. I do not know the meaning of â€Å"abhIkShNaM†. The meaning of first line depends upon this word. I think â€Å"samud. hbhada. nti† should be â€Å"samud. hbhava. nti†. Basically, the Subhaashita is trying to tell us that problems crop up only when you are devoid of the solution ! (Murphy’s law ? ) I do not know the meaning of â€Å"abhIkShNaM†. The meaning of first line depends upon this word. Dictionary gives the meaning of abhiikShNam as â€Å"every moment†; it fits here, but is somewhat puzzling. With this meaning, the first pada means When wounded, blows fall every moment [The wounded get hit repeatedly] IF it is abhikShNaM, the first line will not obey the meter of the shloka. besides that everything makes sense. (it is basically a version of † when it rains, it pours † ||. | | One of the let me catch my breath shlokas? Actually this is a fairly famous one. The â€Å"correct† interpretation : Notice that ke and shava have been separated. The word â€Å"ka† means water (among several other meanings). Hence ke means in water. pANDava also means fish; kaurava also means crow. hence the interpretation is : Seeing the cadaver (shava) fallen in water, the fish were overjoyed. ALl the crows however started crying ||† O the cadaver in water !! † | ? || O vaidya (doctor), brother of Yama, I bow do wn to you. Yama only steals away one’s life, but the vaidya steals one’s life as well as money ! ? ? | || Not a horse, not an elephant, and never a tiger. It is the son of a goat that is sacrificed ! God is indeed a betrayer of the weak |||! | ? || The reaction to calamity must be considered before hand. IT is no use to start digging a well after your house is afire !! | ? || Even a single second in life cannot be obtained by alll precious jewels. Hence spending it without purpose is a great mistake. | || = self = satisfaction = poet = poetry = master = doorstep = light = similar = other = favour The poetry of poets is always for their own satisfaction, However, like the light on the porch of the master’s house, it is also beneficial to others. (light from the porch illuminates the inside as well as the outside of a house |||) | || = seeing = twice ( + ) = said = speaking brahmA = eye = two = tongue = created Seeing is given twice as much importance as speaking by Brahma. Man has two eyes, however, only one tongue was created. ? | ? || = effort = to be accomplished = work = wish = asleep = lion + = to enter = mouth = deer/animal Work is accomplished by effort, not by wishing. Deer do not enter the mouth of a sleeping lion. Vivek Khare asked me the meaning of the word â€Å"hi† in the subhAshita : udyamena hi sidhyanti |||| The word hi means nothing. Perhaps it could be interpreted here as an emphasizer, but otherwise, it means literaly nothing. The words cha vai tu and hi are used in sanskrit by poets to fill up the meter. the words cha and tu have meanings, (and and but respectively) but the word vai has no meaning, and the word hi may be interpreted as something that emphasizes a point. In fact I am sure many of you know the famous first attempt by a quack poet : | ? ? || The poet thought up these three lines : O king, (rajendra), get up get up ! uttiShTha) mukhaM praxAlayasva (wash your face ! ) The rooster cries out in the morning (prabhAte roditi kukkuTaH ) the problem was after uttishThottiShTha rAjendra, mukhaM praxAlayasva left one letter less for the eight letter anuShTubh chhanda, and prabhAte roditi kukkuTaH had one letter extra ! so this grandmaster took the â€Å"TaH† from kukkuTaH and placed it at the end of the first line ! And now he had three out of four parts, an d he just coud not think of anything for the last part of the verse hence cha vai tu hi cha vai tu hi !!! | ? || = excellent = too much = speaker = inferior = to speak = gold = sound = bronze + = to be born The great man is rarely somone who talks too much, but the inferior man talks too much. There is no sound from gold as there is from bronze. | , || Meaning: Between ‘Chintaa’ (worry) and ‘Chitaa’ (pyre) the only difference is dot (anuswaara bindu in chintaa, that ‘n’). Pyre burns the dead, while worry burns the living. DON’T WORRY BE HAPPY 🙂 Ganapthi. | || The difference betn â€Å"chintA† and â€Å"chitA† is just a dot. â€Å"PYRE† burns the dead, while â€Å"WORRY† burns the living. | || + = to do a favor = lowly + = to harm = milk / water = snake = only = posion = increase Even a good turn done to a bad man results in evil. Drinking o f milk by snakes is only going to result in increase of their poison. uttamA AtmanA khyAtAH pituH khyAtAshcha madhyamAH | adhaMA mAtulat. khyAtAH shvashurAchhAdhamAdhamAH || : ? | ? || shabdArtha = most superior = famous = father = medium/average = maternal uncle = father in law = inferior = the worst among the inferior The great ones are famous by their own efforts, The average are famous because of their father. The inferior men are famous because of their uncle. and the worst among them are famous because of their father in law. I Thought you may like this subhashitha. .? .? ?. ..? | , || | , ?. || Bhavartha: A scholor even if he is from a backword class, is recognised and respected even in the company of the people who are most beautiful. who have great family background, and even among the gods. | || : ? | ? || shabdArtha = most superior = famous = father = medium/average = maternal uncle = father in law = inferior = the worst among the inferior The great ones are famous by their own efforts, The average are famous because of their father. The inferior men are famous because of their uncle. and the worst among them are famous because of their father in law. I interpreted this in a different way. This shubhashita intends to convey the wealth Most respected weath is the one you earn That you inherit from your father is just OK One you get from your mother is not good And, the one you aquire from wife is the worst I am not sure if that were a different version of this shubhashita | || = effort saahasam. h = adventure = courage buddhiH = knowledge = strength paraakramaH = bravery = six ete = these = where vartante = exist = there devaH = god = helpful God will help provided the six qualities effort, adventure, courage. knowledge, strength and bravery exist. ? | ? || = Sun = Moon = air = fire = sky = earth = water = soul = Lord Yama ? = and = morning = night = both = righteousness = knows = man’s = character Lord Sun, Lord Moon, Lord Vayu (air), Lord Agni (fire), the Sky, mother Earth. the water (Lord Varuna), the soul, Lord Yama, both the Day and the Night. and Dharma (the Righetousness) each one of these will know a man’s character. Every moment, you are being watched atleast by one of the above ! The discussion is with reference to recent Subhashitam posted by Raghavendra the one with UdyamasaahasaM ||||etc|| Hemali Vyas disagreed with the meaning of the two words Dhairyam and Saahasam Ramakrishna from Tokyo disagreed with the Hemali’s comments. Here is my opinion for whatever it is worth. DhairyaM means Dheeratwa bhavaM dhee is buddhi or intellect so in contrast to saahasaM dhairyaM must involve intellectual conviction. So in a way Hemali Vyas is right Raghavendra’s meaning that it is courage is also right It should be courage born of intellectual conviction not emotional outburst. We all know what is right but many a time we do not have the guts to follow what is right we do what we feel (emotional driven) like doing. DhairyaM is the courage to do what is based on right understanding. SaahasaM I will split as sa + a + hasam ( I donot have a dictionary at my computer desk this may be my imagination). has if I remember rightly means to smile or to laugh at with a in front it means opposite to be serious that one to take things seriously not jokingly with prefix sa it could mean samyak that is total or with seriously or daringly jumping into action there is no joking around n that sense SaahasaM should imply serious adventurous pursuit in contrast to DhairyaM saahasaM need not involve intellectual conviction it could be based on just emotional outburst. So there is a possibility of one getting burned if it is not based on sound intellectual judgment. Hence the subhashitaM says one needs both the DhairraM and SaahasaM Just an intellectual curiosity If I have all t he six of them listed why do I need the help of the Deva The truth of the matter is if I have all of them I already have the help of the Deva. Having all the six of them itself is by the grace of Deva too. In Vedanta Shastra, there is a preceding deity for each of the faculties like Indra for Bhuddi etc. Hence having these qualities is a grace of God too! Hari Om! Sadananda What you have is His gift to you and what you do with what you have is your gift to Him. ? ? | || ? = no = Certainly = I am = wish = kingdom = heaven = na + punarbhavam. h = salvation = for grief ridden = for living beings = kaShTam. h, sorrow = destruction, removal â€Å"Certainly I do not wish for kingdom. I do not wish for heaven. I do not even want salvation. My humble wish is for removal of sorrow from all the grief ridden living beings. † King Rantideva asks this wish from the God. This is considered as the one of the great shlokas representing our culture. I heard the story behing this subhaashita from Sri Krishna Shastry during the â€Å"Speak Sanskrit Classes†. Will share with you someday soon. ! (See the sarcasm here) | ? || = goat = fight = sage = post death rituals = in the morning = cloud noise, thundering = of the couple = quarrel ? = and = indeed = in the result ? = no = something Fighting between the goats, post death rituals for the sages, the thundering of clouds in the morning and the quarrel between the couple there is no useful outcome (result) in any one of these : ) [`Sages’ refers to those who have already attained salvation. Hence rituals for them are unnecessary. ] ? | || = minute = minute by minute = grain , bit = bit by bit = knowledge = money = and = accomplish, achieve = abandon, renounce = from where Knowledge should be persued with minute by minute efforts. Money should be earned utilising each and every grain. If you waste time, how can you get knowledge ? If you waste resources, how can you accumulate the wealth ? ? | || = and, even though = covered with gold, full of gold ? = no = for me = appeal = mother = motherland = heaven = grander, higher O Laxmana, even though Lanka is a golden land, it does not appeal to me. One’s mother and motherland are greater than heaven itself. [ Said by Lord Rama upon viewing Lanka ] | || = assistance to others = give fruits (plural) = trees = flow (plural) = rivers = give milk (plural) = cows = this = body Trees give fruits to assist others. Rivers flow to help others. Cows produce milk to feed others. In the same way, our own human body should also be employed for the assistance of others. | || = na + mantram. h, non mantra (mantra = divine poem). = na + xaram. h, imperishable, a letter of the alphabet ? = no = is = root = na + auShadam. h, non medicine = useless = person = co ordinator (one who organizes, plans) = there = difficult to get, scarce There is no letter in the alphabet that cannot be used in divine poems (mantra). There exists no root which cannot be used as a medicine. Likewise, there is no useless person. The scarcity is for the one. who knows how to use them ! | || | || = one = wheel = chariot = charioteer = disabled = odd (as in odd or even) = horse ? + = to attack = only = one who has tej (brilliance) = sun = sky the bhAvArtha He has a chariot with one wheel, a charioteer who is disabled (it is believed that aruNa, the sun’s charioteer was a cripple), and an odd number (i think it is seven) of horses to drive the chariot. Even then the briliant sun always attacks the sky !! So, let me wind up this small series with a subhAshita I wrote. Please excuse me for the mistakes. . | || = honey = pasted with = neem = wooden piece, stem = milk = fed with = snake = one who has taken bath = too = bad person = character, quality ? = No = indeed = leave, discard Honey paste on a bitter neem stem, milk feeding for a poisonous snake and Ganga bath for a bad person none will change their character. The bad qualities do not vanish just by changing outer look. We had to change our inner self. | || | || shabdArtha = also = tree = one that has flowered = one that has a nice fragrance = made fragrant = forest = good son = family = As bhAvArtha Even by one good tree that has flowered and has a nice fragrance, the whole forest is made fragrant, just as a whole fmaily is benefitted by one good son. ? | ? || ? ? | ? || shabdArtha = debt = remainder = fire = enemy = again + = to grow fast = hence = protect / maintain bhAvArtha Any remainder of debt, fire and enemy grow rapidly again and again, hence no remainder should be maintained||(debts should be completely paid of. and fire or enemies should be completely destroyed ) | ? ? || | ? ? || shabdArtha = rise = sun = red = fall (set) = prosperity = calamity = great man = one = form bhAvArtha The sun is red at sunrise and red at sunset : During prosp erity as well as calamity the great men have the same form. | ? ? | ? ? habdArtha = industrious = man = lion + ? = to approach = destiny = contemptible fellow = to speak + = destroy = do = manliness, virility, courage, effort = self strength = effort = done = if = to be accomplished = here = fault bhAvArtha Laxmi goes to the industrious man like a lion. Only contemptible cowards say that destiny should give. Overcome your destiny and excercise your manliness. If there is no accomplishment inspite of effort where is the fault? (If there is no success inspite of e ffort, it is not your fault ) | || | || shabdArtha prefix verb meaning = force = somewhere else ( ) = to take away ( ) = to steal + = to hit ? + = to eat + = to completely destroy + = to roam + = to abandon bhAvArtha The meaning of a verb is forcibly taken elsewhere by a prefix. Just like the meaning of the verb hRi (to steal) is changed by the following prefixes : pra, A, saM, vi, pari |||(meanings given above) | ? || | ? || shabdArtha = these = good man = foreign / other = benefit = component = one’s own purposes + = to sacrifice = those who = common = effort = one who carries = opposition = no opposition = = man = demon = wellbeing + = to destroy = needlessly = who ( , ) to know bhAvArtha These, who are engaged in benefitting others after sacrificing their own purposes are the great men. Those who benefit others without opposing their needs are the common men. Those who destroy others’ well being for doing good to themselves are demons in human form. However those who destroy other peoples’ well being without any cause whatsoever, we do not know who they are ! Here is a marathi equivalent for the above shloka : e to satpuruSha svakArya tyajuni anyArta hI sAdhitI he to madhyama je nijArtha karunI anyAr tha sampAditI he to rAxasa je svakArya viShayI anyArtha vidhva. nsitI je kA vyartha parArthahAni kariti te koNa kI durmatI ? | ? || | ? || shabdArtha = following = daily = trouble = troubled, frustrated = highest, the utmost, most excellent = pity, sympathy = temptation = to cut, cutoff = unreality; the illusion by virtue of which one considers the unreal universe as really existent and distinct from the supreme spirit = come together with = this = extremely = fickle, unstable = mind = (roughly) not easy to control = too much = sorrow = without = to run = immediately bhAvArtha O Rama, I am extremely tormented by the daily struggle of life. O most sympathizing one, cut away the temptation that has come to me with mAyA. This very fickle mind of mine is difficult to control. There is a lot of sorrow without you ! Run to me immediately ! And I am sure the marathi readers will recognize this as the sanskrit version of this verse ! ? ? ? | || It had never happened before , or been heard of before. A golden deer had never been seen before. Inspite of that, Rama desired it : At the time of destruction, one’s judgement goes bonkers ||! | || shabdArtha = golden ( + ? ) = lotus ( one that is born in a lake) + = to create = sculptor = fragrance = capable / skiled/ clever = four = face bhAvArtha The sculptors are there to create golden lotuses. But onlythe four faced one (Brahma) is clever enough to produce fragrance in them ! | || | || shabdArtha = dependent only one onself = end = benefit = the creator = covering = ignorance = especiaaly = one who knows everything = society / company = ornament, asset = silence = someone who is not a scholar bhAvArtha A selfdependent covering of ignorance has been created by the creator with the one intention of benefitting. Especially in the company of the knowledgeable silence is an asset to those who are ignorant. And again, a marathi version : | || | ? || shabdArtha = teacher = service = knowledge = a lot = money = fourth + = to obtain bhAvArtha Knowledge (is acquired) by serving the teacher, or by a lot of money or by (exchange of) knowledge. A fourth (path) is not available | ? || | ? || shabdArtha = to walk ( ) = to stand = one = the wise man + = to examine = other = place = previous = abode, resting place = to leave, sacrifice bhAvArtha The wise man walks with one foot and stands on one foot. (never steps onto a new place without examining it ) Without examining the next place, he does not leave the previous abode. , | | || | || shabdArtha kalpa vRixa : the tree that will give you anything you can imagine = imagined = to produce = kAmadhenu : the cow who can milk out anything you wish = something one has wished for = milks (from duh. h : to milk ) = the gem that gives you anything you can think about = something one has thought about = to give = the good men = company = everything bhAvArtha The kalpavRixa produces only what you can imagine, The kAmadhenu milks only what you want. The chintAmaNi give you only what you have thought about. However good company produces everything. Its benefits are not limited by your thoughts desires or imagination) ? | ? || ? | ? ? || shabdArtha = truth = to speak = dear, nice = false = practice = ancient bhAvArtha One should speak the truth, and say nice things. One should not say things that are true if they are not nice. And nor should one say nice things if they are not true : This is the ancient practice ? | ? || ? | ? || shabdArtha = full = pot = noise = ha lf = pot = noise + ? = to go = really = learned = one who is from a good family = pride = foolish person = to babble = quality = bereft of bhAvArtha A full pot does not make anynoise, however a half full pot really makes noise. A learned respectable person is never vain, but foolish people bereft of any good qualities babble incessantly. | || | || shabdArtha = coconut = form = to look = good man = other = the jujube fruit (â€Å"bora† in marathi) = outside = beautiful bhAvArtha The good men seem to be like coconuts. (Tough on the outside but soft inside). Others are like the jujube fruit, beautiful only on the outside (but sour inside). ? ? | || shabdArtha = happened = previously = news = gold = deer = desire = Rama = destruction = time = inverted, contrary to rule, wrong = intellect, judgement bhAvArtha It had never happened before , or been heard of before. A golden deer had never been seen before. Inspite of that, Rama desired it : At the time of destruction, one’s judgement goes bonkers ||! As KEDAR S NAPHADE said: | || | || â€Å"drishyante api† shabdArtha = coconut = form = to look = be seen = also = good man = other = the jujube fruit (â€Å"bora† in marathi) = outside = beautiful bhAvArtha The good men seem to be like coconuts. (Tough on the outside but soft inside). Others are like the jujube fruit, beautiful only on the outside (but sour inside). The phrase â€Å"drishyante api† means they (coconuts) are also seen. i. e. if you look for them hard enough, you DO find them i. . they are scare to find. In contrast the â€Å"bera† (Hindi) or â€Å"bora† (Marathi) or berry (English) is seen a lot. i. e. good people are like coconuts, hard outside, soft inside and are scarce to find, bad people are like berries, soft outside, hard inside, and are found a lot. This is shlok 93 in HitopadeshaH’s first chapter â€Å"Mitralaabh† Another related shubhashita from HitopadeshaH in the related topic. shloka 100 same chapter is: manasya anyat vachasya anyat karyam anyat duraatmanaam mansya ekam vachasya ekam karmaNya ekam mahaatmanaam i. e the e vil people think something else, say something else and do something else. The great (good) people think, say and do the same thing. Reminds me of a joke I read a long time back. A reporter asked the political figure his secret of success, and the politician replied: â€Å"Well, we think something, say something else, do something else and something else happens!! Beats me!! † :)) ShashiKant Joshi | ! ! shabdArtha = other’s, foreign = food + = to get, obtain = stupid person, idiot = life = pity = to do = rare = birth bhAvArtha You idiot, dont show any pity for your life if you are getting food from someone else (free food). (Go on, stufff yourself ! fall sick ! ) Free food is rare , whereas as far as lives are concerned, you will get one at every birth !! (I am sure all our fellow grad students will strongly agree with this : ) ? | ? || ? | ? || shabdArtha = wicked person = good man + ? = to go to = many = way = to serve = repeatedly = sprayed = milk = ghee = neem = tree = sweetness bhAvArtha A wicked person shall never become good even if served in many ways. A neem tree, even if repeatedly sprayed with milk and ghee shall never become sweet. ? ? ? ? ? | || ? ? ? ? ? ? | || shabdArtha = armlet (bracelet worn on upper arm) + = to decorate = man = garland = moon = radiant = bath = smearing = flower = decorated / ornamented = head = hair (from the head) = language/ gift of speech = refined ( ; ) = to ho ld, carry, bear. = to dimnish = ornament = speech bhAvArtha Armlets do not (really) decorate a person, neither do garlands as radiant as the moon. Nor again, does the act of bathing or smearing, or flowers, or ornamented hair. Bearing a gift of refined speech is the only one thing that really ornaments a man. All other ornaments always diminish the ornament of speech is the (only) ornament (that counts). : | || | || shabdArtha = what ? = apparel / clothes ? + = to think = important = appropriateness = yellow = cloth = gave (from dA : to give) = one’s own = daughter ( ) = directions + = to see = sea bhAvArtha One should indeed ponder upon the question, â€Å"What’s in one’s apparel ? â€Å". Apparel is indeed important for appropriateness. After looking at the one dressed in a rich yellow cloth (vishnu), the sea gave him his daughter (laxmi) and looking at the one dressedin nothing, (Shiva) the sea gave poison ! (halAhala) | || ? | ? || shabdArtha = qualities = greatness = to go = tall = seat = palace = tip, peak = crow = eagle bhAvArtha One achieves greatness because of one’s qualities, not because of a high position. Even is placed at the top of the palace. a crow does not become an eagle | || | || habdArtha = food = dwelling = wife = mine = one who does = time = wolf = man = goat â€Å"The food is mine, the dwelling is mine, the wife is mine† : The wolf of time kills the man in the form of a goat who is always doing may may ! (mine ! mine ! ) ? . For the lion, nobody need place him on the throne by performing certain ‘samskAras. ‘ By the power of his self won might alone, he has become the lord of the animal kingdom. This position has come naturally to the lion. The poet, through the example of the lion’s might and natural abilities. is simply giving us a simile to paint a picture of the great qualities of great people (mahApurushAs). They too, by their own strength, carry themselves forward. These people need no intermediaries to make their case. | || | || shabdArtha = small, little = work = one who does = man = a lot = one who talks = autumn = cloud = really = to roar = only Those men who talk too much are ones who do little work. THey are the clouds of autumn; they really only roar. (but do not give any rain) ? | || ? ? | || shabdArtha = gone = sorrow = should be done = future = to think / to worry = present = to operate (causal from vart. h) = wise One should not be sorrowful about what is past, nor should one worry too much about the future. The wise men operate by the present times. | ? || | ? ? || shabdArtha = mind = confusion = liqour = drinking = sin = practise / observance + ? = to approach = misfortune = foolish man = to go = hence = should be drunk How to cite Slokas, Papers