Formalistic Reading of Sens New York Times :: Sudeep Sen

Sudeep Sen’s â€Å"New York Times† basically deals with a strong sense of life in New York. This poem consists of thirty lines altogether in six stanzas, depicting a clear description of one’s every day life at a fast pace in the first four stanzas and gradually mellows down to a slower motion, where reflection manages to take place. From the first sentence itself, â€Å"Every morning in relentless hurry, I scurry/† there is the sense of hurriedness and swiftness as if â€Å"I† is in a rat race. â€Å"Scurry† is normally associated with rats, always scamper and in a rush all the time. Readers have a dramatic image of the fast events that are happening to the persona. This can be witnessed through the â€Å"spilled coffee† indicating the lack of time to even stop for a sip of drink or breakfast. In New York, time does not stand still. Since every moment passes in a fast manner, the persona doesn’t even realise â€Å"it’s lunch time, and then,/ evening, late,/ being herded home †¦Ã¢â‚¬  mechanically as if he has lost control of his own life. Besides the dictions chosen, Sen uses less punctuation in each line of the first four stanzas to represent the quickness and the rapidity of the persona in the midst of New York City. Sen also utilises the idea of illusion in his dictions to indicate the speed of the people in this city. This can be seen in line 17, â€Å"where walking means/ running, driving means speeding,/† and since time passes in a wink of an eye, persona couldn’t even remember the days in the weekend as Sen states in line 14 – 17, â€Å"In this city, I/ count the passage of time only by weekends/ linked by five-day flashes I don’t/ even remember.† Everybody seems to be â€Å"speeding in the subway of mute faces/†. Being busy in the city, has transformed people to be so automated, mechanical person with their â€Å"mute faces†, no one cares to say hi to each other or even to smile to the person sitting next to you. However, in the last line of the fourth stanza, â€Å"But somewhere, somehow, times takes its toll,/† is seen as the turning point in this poem. This sentence is depicting the reflection as if the persona stops to think for a moment. Formalistic Reading of Sen's New York Times :: Sudeep Sen Sudeep Sen’s â€Å"New York Times† basically deals with a strong sense of life in New York. This poem consists of thirty lines altogether in six stanzas, depicting a clear description of one’s every day life at a fast pace in the first four stanzas and gradually mellows down to a slower motion, where reflection manages to take place. From the first sentence itself, â€Å"Every morning in relentless hurry, I scurry/† there is the sense of hurriedness and swiftness as if â€Å"I† is in a rat race. â€Å"Scurry† is normally associated with rats, always scamper and in a rush all the time. Readers have a dramatic image of the fast events that are happening to the persona. This can be witnessed through the â€Å"spilled coffee† indicating the lack of time to even stop for a sip of drink or breakfast. In New York, time does not stand still. Since every moment passes in a fast manner, the persona doesn’t even realise â€Å"it’s lunch time, and then,/ evening, late,/ being herded home †¦Ã¢â‚¬  mechanically as if he has lost control of his own life. Besides the dictions chosen, Sen uses less punctuation in each line of the first four stanzas to represent the quickness and the rapidity of the persona in the midst of New York City. Sen also utilises the idea of illusion in his dictions to indicate the speed of the people in this city. This can be seen in line 17, â€Å"where walking means/ running, driving means speeding,/† and since time passes in a wink of an eye, persona couldn’t even remember the days in the weekend as Sen states in line 14 – 17, â€Å"In this city, I/ count the passage of time only by weekends/ linked by five-day flashes I don’t/ even remember.† Everybody seems to be â€Å"speeding in the subway of mute faces/†. Being busy in the city, has transformed people to be so automated, mechanical person with their â€Å"mute faces†, no one cares to say hi to each other or even to smile to the person sitting next to you. However, in the last line of the fourth stanza, â€Å"But somewhere, somehow, times takes its toll,/† is seen as the turning point in this poem. This sentence is depicting the reflection as if the persona stops to think for a moment.

Soc 402 Outline for Final

Substance Abuse in the Workplace Contemporary Social Problems and the Workplace SOC402 Instructor: Douglas Nelson October 4, 2012 Substance Abuse in the Workplace Substance abuse is a growing problem in the workplace. â€Å"Substance abuse is the repeated use of alcohol or drugs to the point that users develop personal problems and distress related to use. † (Giraffe, 2011) I am going to discuss the major problems with substance abuse and outline some mind-boggling statistics.Furthermore, I will relate substance abuse to a work environment I have been associated with and express the chaos I have witnessed from co-workers abusing illegal substances and over-using alcohol. I am going to analyze ways this problem can be possibly solved or at least prevented to a certain degree. If substance abuse is prevented, I have determined several social and economic benefits that may occur. I. The major problem with substance abuse 1.Substance abuse in the workplace is extremely dangerous; the one abusing the substance increases not only their chances, but also increases the likeliness of their co-workers of injuries or possibly death depending on the situation. a. â€Å"Alcohol and drug abuse on the job is a serious issue for employers because it may cause lost productivity or dangerous conditions from mistakes, reduced efficiency, and increased absenteeism. † (Giraffe, 2011) b. â€Å"Alcohol use, although legal, also significantly contributes to workplace substance abuse problems. (Giraffe, 2011) II. Substance abuse related to my work environment 1. I have had co-workers come into work hung-over and possibly still drunk, I have seen them hide in the bathroom and sleep for several hours. a. â€Å"Furthermore, substance abusers are not only less productive, but they also use three times the number of sick days and file five times the number of workers' compensation claims as nonabusers† (U. S. Department of Labor, 1999). b. â€Å"Substance abuse also l eads to injuries† (Giraffe, 2011) III. Ways this problem can be decreased 1.Although the problem is abundant in the work-center, there are possibly solutions to minimizing substance abusers at work. a. â€Å"In 2005, for example, an estimated 17 million people used illegal drugs and nearly 75% of them were employed† (U. S. Occupational Safety and Health Administration, 2011) b. â€Å"The Department of Health and Human Services study reported that almost 9% of full-time workers reported heavy alcohol use within the past month. The vast majority of those were between 18 and 25 years old† (Larson, Eyerman, Foster, ; Gfroerer, 2007). c. OSHA provides employers with recommendations for substance abuse prevention programs, including the drug-free workplace policy. † (Giraffe, 2011) d. â€Å"Training is an important component of a drug-free workplace to make sure supervisors understand how to enforce the policy without violating the law. Many companies offer empl oyee assistance programs (EAPs) as part of their benefits package. EAPs provide individual counseling services and are a resource for referral to rehabilitation programs, medical services, or other therapeutic services. † (Giraffe, 2011) e. This was followed by the Drug-Free Workplace Law of 1988, which has been amended several times to require federal contractors to actively promote a drug-free workplace and to have a substance abuse prevention policy in place† (Reagan, 1986). 2. Social benefits if prevented 1. The workplace will be a more socially accepted atmosphere is the problem was to be prevented. a. â€Å"According to a Department of Health and Human Services study, males are more likely than females to use illegal drugs, and employees with lower education levels are more likely to use drugs than those with college degrees† (Larson, Eyerman, Foster, ; Gfroerer, 2007). . Economic benefits if prevented 1. Companies will save a great deal of money if this pro blem were to be prevented. a. â€Å"can cause increases in health insurance costs† (Giraffe, 2011) b. â€Å"Estimates that the residual cost of substance abuse in the workplace is more than $80 billion in the United States. † (U. S. Department of Labor, 1999) Substance abuse in the workplace is a problem that has been around for years, and it has yet to slow-down, however, I noted several ways the problem can be prevented.I expressed why substance abuse is the extensive problem it is, and I related the problems I have seen inside my own work-center. If my solution to substance abuse in the work center is implemented, there will be many social and economic benefits. References Giraffe, V. (2011). Contemporary social problems and the workplace. San Diego, Bridgepoint Education,Inc. Retrieved from https://content. ashford. edu/books/AUSOC402. 11. 1 Larson, S. L. , Eyerman, J. , Foster, M. S. , ; Gfroerer, J. C. (2007, June). Worker substance use and workplace policies and programs (U.D. Services, Producer). Retrieved from http://www. oas. samhsa. gov/work2k7/work. htm#6. 1 Reagan, R. (1986, September 15). Executive Order 12564 Drug-Free Workplace. Retrieved from http://uscode. house. gov/download/pls/41C10. txt U. S. Department of Labor. (1999). How does substance abuse impact the workplace? Retrieved from http://www. dol. gov/elaws/asp/drugfree/benefits. htm U. S. Occupational Safety and Health Administration. (2011). Workplace substance abuse. Retrieved from http://www. osha. gov/SLTC/substanceabuse/index. html

Hopi Indians Essay

The name â€Å"Moqui,† or â€Å"Moki,† by which they have been popularly known, means ‘dead’ in their own language, but as a tribal name it is seemingly of alien origin and of undetermined signification Bandelier and Cushing believed the Hopi country, the later province of Tusayan, to be identical with the Totonteac of Fray Marcos de Niza. The Hopi first became known to white men in the summer of 1540 Located in Arizona Buildings like steps Natacka Festival: This festival is somewhat like Halloween, only the trick and treaters are adult men. During the 9-day Hopi purification ceremony, giant Natackas (men in costume) go from house to house, begging. The Natackas hoot and whistle if they are turned down. Jewelry: The southwestern tribes used turquoise to make jewelry, and still do. They believed turquoise was the stone of happiness, health, and good fortune. Before kids could become adults and marry, they had to pass a test of courage. Girls would go off with the women, and boys with the men. The actual coming of age ceremony for each individual was secret. But all ceremonies were tests of courage. Infants: A blanket and a perfect ear of corn were given to an infant child. Parents couldn’t name the babies, the village leaders had to. Naming a baby was very important to the Hopi. Everyone in the village made suggestions. The parents would not be the ones to finally name the baby. That honor was reserved for the tribal or village leaders, not the parents. But everyone in the family could come with blessings and give suggestions of names for the baby. Have their own reservation called Hopi Reservation The Hopi Way is one of peace and is holistic; their name Hopituh Shi-nu-mu, can be interpreted as â€Å"The Peaceful Little People.† All of daily life is part of their religion, and their belief is to help others improve their life. Twelve clan groups, called phratries, have many clans within them, each with its own ceremonies and sacred fetishes. Though men are the religious leaders, the children inherit the clan of their mother. Though the men own the livestock and the fruit trees, the women own all the land, even that under the fruit trees. As many as 24 varieties of corn are grown and due to arid conditions the roots may grow 20 feet down. Each plant has many ears of corn. To supplement the staple of corn the Hopi gather more than 100 wild plants. Kivas are the center of religious life and are mostly used by the men. Stone walls line the underground chambers and a hole sipapu in the floor of the kiva symbolizes the exit from the ant people’s domain. Religion is life for the Hopi and binds the village into a solid community. Most ceremonies relate to rain. Katsinas or kachinas, of which there are about 350, are the guarding spirits that come down from their world at winter solstice, remaining in the people until summer solstice. Saquasohuh is believed by some to represent the Hale-Bopp comet. The Wuwuchim ceremony includes a song that tells of this, and this song was sang in 1914, preceeding WWI, in 1940, pre WWII, and again in 1961. The Hopi say that the emergence into the Fifth World of the future has begun. The sacred clowns of the Hopi have a unique function in their society and the religious right to enact by negative example what should not be done. Humiliation and ridicule are their methods, and no one is immune to their rudeness. Stripping another naked is not going too far. Misbehavior of people in the community is dramatized, and the culprit takes the hint. The clowns are the ultimate tradition keepers. If work needs to be done the clowns recruit the workers. They cannot be denied. White ways, such as money, missionaries, and teachers sent to the Hopi have been the subject of the clowns’ derision. The Hopi are skilled in weaving, dyeing, and embroidering blankets, belts, and kilts. Their textile work is durable, and shows a great variety of weaves. The dark-blue blanket of the Hopi woman is an important article of commerce among the Pueblos, and their embroidered ceremonial blankets, sashes, and kilts made of cotton have a ready sale among neighboring tribes. Although the Hopi ceramic art has somewhat deteriorated in modern times, fair pottery is still made among the people of Hano, where one family has revived the superior art of the earlier villagers. They weave basketry in a great variety of ways at the Middle Mesa pueblos and in Oraibi; but, with the exception of the familiar sacred-meal plaques, which are well made and brightly colored, the workmanship is crude. The Hopi are clever in making masks and other religious paraphernalia from hides, and excel in carving and painting dolls, representing kachinas, which are adorned with bright feathers and cloth. They likewise manufacture mechanical toys, which are exhibited in some of their dramatic entertainments. Nowhere among the aborigines of North America are the Hopi excelled in dramaturgic exhibitions, in some of which their imitations of birds and other animals are marvelously realistic. Most ceremonies relate to rain. Katsinas or kachinas, of which there are about 350, are the guarding spirits that come down from their world at winter solstice, remaining in the people until summer solstice. White ways, such as money, missionaries, and teachers sent to the Hopi have been the subject of the clowns’ derision. The clowns are the ultimate tradition keepers. If work needs to be done the clowns recruit the workers. They cannot be denied. The sacred clowns of the Hopi have a unique function in their society and the religious right to enact by negative example what should not be done. Humiliation and ridicule are their methods, and no one is immune to their rudeness. Stripping another naked is not going too far. Misbehavior of people in the community is dramatized, and the culprit takes the hint.