How Social Networking Has Affected the Way We Work Essay

Social networks are a fun way to communicate, interact with friends, and enjoy online schooling, but are also harmful due to the harassment of cyber bullies and predators. Social networks/medias show their good side when we are all having fun on them, communicating with our friends. It is a fun and interactive way to converse, and meet new people; it gives people opportunities to learn characteristics that they have in common with each other, and make stronger relationships. Some people use Facebook, Twitter, and even Myspace to communicate with their friends; usually it is to make them aware of what you’re doing, going to do, or already have done, and meet new people, all through a fun, inventive way. Cyber Predators find their victims through internet sources, which is often social media, to learn personal information, harass, and stalk their victims; in most cases causing physical, emotional, and/or mental harm to the victim. Cyber School is an effective way to receive an education over the internet and helps to balance a home, school, and work life; getting an education that is flexible to any schedule is a positive development. Social media is a fun and interactive way to converse with friends and meet new people; it gives people opportunities to learn about things that they have in common; and make a stronger relationship. Cyber Bullies and Predators usually affect the lives of teenagers and children because of their vulnerability; â€Å"75% of children are willing to share personal information online about themselves and their families in exchange for goods and services;† A Cyber Bully is someone who uses the internet to torment another person using cruel words and hateful sayings to purposefully discourage them; a Cyber Predator is usually an adult internet abuser that exploits children or teenagers because of their lack of wisdom and their large amount of vulnerability. Others might think that social networking isn’t helpful at all, that there is no use of it, and that it needs to be used less because of the lack of exercise children receive and connection it has to the increasing obesity growth rate or that it has only negative effects on its user’s safety. Social networking has changed how people live, work, and communicate by offering helpful schooling online, fun communication between others, but it also gives bullies and predators another method of victimizing others. Social media, though it may be a fun way to interact with others, can be harmful when it comes to your safety; many people don’t realize that putting much of their information on the internet can invite unwanted problems to your life.Andrew Ferguson, author of the web article, â€Å"R U Tweeting 2 Much?† published by Gale Opposing View Points In Context, in 2011, implies, people spend too much of their time on twitter and they tweet about any and everything based on impulse. Social media can be a powerful tool for social change and an alternative to more traditional methods of communication. â€Å"Consequences from over-sharing personal information include vulnerability to sexual or financial predators and lost job opportunities from employers finding embarrassing photos or comments.† No one would want their boss to see a picture on Facebook of their new employee getting drunk, so why would they put it up for the entire world to see? There is a saying that goes â€Å"If you wouldn’t want your pastor at church, your parents, or your boss to know/see, then don’t do it.† Socialnetworking.procon.org, updated in 2012, clarifies that, â€Å"43% of online sexual solicitors were identified as being adolescents (under 18), 30% were adults between the ages of 18 and 21, and 9% were adults over the age of 21 (as of Dec. 31, 2008).† Predators can be any age; so if someone gets a friend request from a random person that they’ve never met before, but is the same age as them, they will probably accept the request; they think that because we are the same age, that the person must want to get to know me. Most people don’t worry about the harm that an unknown Facebook friend, or Twitter follower is capable of; they mostly think â€Å"Yay! A new follower/friend! I’m so popular!† Well, yeah, maybe they’re popular in the mind of a predator, but people should still watch out for situations like that because you never know when your life is at risk. Cyber bullying is a form of harassment via social networks; it causes its victims – mainly teenagers between the ages of fourteen and seventeen – to become emotionally and mentally scarred by its use. The web article â€Å"Are Social Networking Sites Good for Our Society?† updated in September, 2012, urge, social networking sites make cyber bullying – a form of bullying that occurs online – easier and more public than bullying through other online activities such as email and instant messaging. Cyber bullying can be classified as just commenting on someone’s picture on Facebook, saying that their hair is really messed up. But other form’s of cyber bullying can be calling someone out in a status, calling them ugly, or fat, or any hurtful word. It can differ, but all forms of it can be hurtful and send anyone of the edge. The web article â€Å"Are Social Networking Sites Good for Our Society?† updated in September, 2012, â€Å"A 2009 study found that 17.3% of middle school students have been victims of cyber bullying; victims often experience a drop in grades, decreased self-esteem, and other symptoms of depression.† Well, kids would drop their self esteem because their self esteem is built by their surrounding peers; and if their peers are nothing but a bunch of bullies then it causes a decrease. The web article â€Å"Cyber Bullying Statistics†, published in early 2012, realizes, around half of teens have been the victims of cyber bullying. Many teenagers and children do not care for people who are outside of their groups of friends, so they feel that if they are different than them in any way, or they do things that they don’t do, then they are weird and they don’t like them, so they bully them for being different. Socialnetworks.procon.org, suggests, â€Å"Social networking sites make cyber bullying, a type of bullying that occurs online, easier and more public than bullying through other online activities such as email and instant messaging†. It’s easy for a child or a teenager to bully their peers, because kids just don’t care how they make each other feel; they don’t care about anyone but themselves in many situations. It’s also easy for a kid to call someone a mean name, but even easier to call them a mean name through a computer monitor; probably so they don’t have to deal with a conflict between the victims in person. Cyber predators find their victims through internet sources; which is often social media to learn personal information, harass, and stalk their victims in most cases causing physical, emotional and/or mental harm to them. Michelle Dean, author of the web article â€Å"Amanda Todd: Cyber Bullied,† published in October 2012, comments, â€Å"The systematic way the harasser allegedly followed Todd to new schools, repeatedly posting the images and threatening to do it again, makes it textbook harassment regardless of the medium.† Some Cyber predators will stop at nothing to get what they want from their victim, no matter how far off the edge it will make the victim go; of course predators only think of themselves when it comes to their own wants. The web article â€Å"Killer Created Facebook Profile to Lure Girl to Bushland,† published by Gale Opposing View Points in Context, in 2012, explains, A man [that stalks] a girl on Facebook, learns all about her life and interests to plot how he would murder her. A man kills a woman by making a fake Facebook profile and telling her that he is a part of an animal association, drawing her into his lies by knowing all of her interests because of shared online information. Cyber predators use the internet as their source to figure out any and everything that is in association with their victim’s life. They are a regular predator, searching the internet for, usually young, victims. Victims are younger because they are the ones that don’t really pay any attention to who they do and don’t talk to through the internet, and are the most open to making a conversation with a random person. Communication between others over the internet can be fun and entertaining, but also it can be taken as a way of decline in our communication skills. Jonathan Cummings, author of the article â€Å"___________________†, published by _________ in ____, insists, Communicating through the internet is not as meaningful or reliable as face to face relationships. Although communicating through a computer monitor can be quite engaging, it isn’t as meaningful as chatting with someone in person; you can’t get the fullness of the conversation because you can’t see their emotions and actions. It just isn’t as much fun as a regular, in person conversation. Jonathan Cummings, author of _______, published by ______, in ____, states, â€Å"Using the internet to build social relationships results in social interaction that is wanting, at least when it is explicitly compared to the standards of face-to-face and telephone communication, to social relationships that are primarily conducted offline, and to traditional small groups†¦the Internet is less effective than other means of forming and sustaining strong social relationships.† For instance, the internet can give you another form of communicating but it isn’t as insightful as having a conversation with someone in person. Many people are starting to enter the huge world that the internet holds, it may be very fun, but you can’t grasp the meaning of a good conversation when you are lacking one of the senses that most people include in their conversations; usually people’s actions or tone is what triggers a good, or meaningful conversation. Social networking has changed how people live, work, and communicate in a positive light by offering helpful schooling online, interesting social communication between others, and negatively by giving bullies and predators another method to victimize others. To help prevent these situations, people could not add others on social media websites that you do not know and are actually friends with. â€Å"Social networking sites have no way to verify that people are who they claim to be, leaving people vulnerable to solicitations from online predators who are able to mask their true identities.† Although it makes anyone seem like they’re super popular on Facebook when they have around 2,000 friends, they DON’T know them all. Maybe they know about 300 of them personally, but the rest are all people that they don’t even know. It’s not about having a lot of friends, it’s about having a safe life online. â€Å"Social media can be a powerful tool for social change and an alternative to more traditional methods of communication.† Works Cited Carter, Denise. â€Å"Living in Virtual Communities: Making Friends Online†. Taking Sides: Science, Technology, and Society. Eighth Edition. Thomas Easton. New York, NY. McGraw-Hill. 2008. Print. 15 Sep. 2012. Dean, Michelle. â€Å"Amanda Todd: Cyber Bullied.† The New Yorker. Web. 15 Sep. 2012 Ferguson, Andrew. â€Å"R U Tweeting 2 Much?† Commentary 131.1 (2011): 72+. Gale Opposing Viewpoints In Context. Web. 12 Sep. 2012. â€Å"Killer created fake Facebook profile to lure girl to bushland.† Sydney Morning Herald [Sydney, Australia] 1 Sept. 2012: 5. Gale Opposing Viewpoints In Context. Web. 12 Sep. 2012 â€Å"Social Networking.† SocialNetworking.ProCon.org. ProCon. 12 Aug. 2012. Web. 15 Sep. 2012. Tsukayama, Hayley. â€Å"Dreams of Ray Bradbury: Predictions That Came True.† Washington Post 6 June 2012. Gale Opposing Viewpoints In Context. Web. 12 Sep. 2012.

Word Repetition in the Qur’an: Translating Form or Meaning?

J. King Saud Univ. , Vol. 19, Lang. & Transl. , pp. 17-34, Riyadh (A. H. 1427/2006) Word Repetition in the Qur’an – Translating Form or Meaning? Ahmed Ali Assistant Professor, Department of English, Faculty of Languages and Translation, King Khalid University, Abha, Saudi Arabia (Received 13/10/1426 A. H. ; accepted for publication, 04/04/1427 A. H. ) Abstract. Word repetition is a feature that exists in all languages, and serves different purposes, rhetorical, emphatic, or otherwise. A problematic issue arises when a translation is attempted of repeated words in a target text. The dilemma is that owing to the different ways of expression and tools available to every language, what fits one language may prove absurd in another. When dealing with the translation of repeated words in a sacred text, this proves to be much more problematic. This paper deals with this specific area as far as repeated words in the Holy Qur’an are concerned. The present paper argues that each repeated word in the Qur’anic text serves a particular purpose which may be totally defeated, and, perhaps, the whole message distorted if the translator fails to render repetition in the same way. This, by no means, resolves the repetition conundrum. However, to put it in simple terms, the translator could, in an attempt to maintain the accuracy and faithfulness, and at the same time, maintain the flow of the translation, make use of footnotes to draw the attention of the reader/critic to the actual wording of the original. In this way, the translator minimizes the effect of, at least, the form of the original on the translation. The meaning is (hopefully) preserved, and thereby, the reader/critic – and most importantly – the believer, is satisfied by accounting for all the words in the text involved. Introduction The problems in translating a text from one language to another are legion. For example, it is quite common to find western critics referring to what they claim to be incoherence, inconsistency or lack of harmony in the Qur’anic style (c. f. Hyde Park Christian Fellowship [1] and Ghoneim [2]). Such views ignore the fact that: Ahmed Ali * it is both inconceivable and impossible to judge one language according to the rules of another; * what might be considered elegant style, or legitimate form, or appropriate function in one language is not necessarily looked upon the same way in another; * different languages very often express the same thing differently, necessitating different phrasing in expression in translation; * there is no perfect synonymy or exact equivalence between languages in translation. there will always be a â€Å"translation loss† of different degrees as a result of not only linguistic, but also cultural factors. Therefore, no translation can be the original, even when the translation may seem to be â€Å"better† than the original. The inherently problematic nature of translation is further complicated when the principal text, as is the case with the Holy Qur’an, is considered to b e a sacred one, containing the inspiration for a complete way of life. In such a case, accuracy in translation becomes a religious and moral duty, not merely a linguistic or logistical exercise. Since it would be impossible here to discuss the complexities encountered by innumerable translators in the field of translating the Qur’an, this paper focuses on one small — but not inconsiderable — aspect encountered in the sacred text, that is, the issue of repetition. The Qur'an Muslims believe that the religion preached in Arabia by Prophet Muhammad (peace be upon him) to be Allah’s (God’s) final revelation to humanity. For Muslims, the Qur’an, which is Allah’s words revealed to humankind, supplements and completes the earlier revelations on which all theistic religions are built and corrects the human interference and misinterpretations that corrupted and adulterated those earlier revelations. The whole of the Qur’an is arranged into 114 suwar (singular: surah) of unequal size, though a logical thread of meaning — of revelation from Allah — runs through them all. Each surah, which means degree or step, consists f a number of verse divisions, which are called ayat (singular: ayah) which are usually determined by the rhythm and cadence in the Arabic text. Sometimes, an ayah, meaning a sign, contains many sentences. Sometimes, a sentence is divided by a break in an ayah; but, usually, there is a pause in meaning at the end. The ayah is the true unit of the Qur’an, since â€Å"it is a verse of revelation as a sign of God’s wisdom and goodness, just as m uch as God’s beautiful handiwork in the material creation or His dealings in history are signs to us† (Ali [3, p. 3]). The Qur’an, therefore, is the Holy Writ, sent down to us, as surah al-Nahl reveals: ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? [explaining all things, a guide, a mercy, and glad tidings to Muslim] (Qur’an 16:89). Word Repetition in the Qur’an – Translating Form or Meaning? The Qur’an exists in its original language, i. e. , Arabic. Muslim scholars unanimously agree that the Qur’an is only the Qur’an when it is in Arabic, in its original wording as revealed to Prophet Muhammad (peace be upon him). Cook [4, p. 94] refers to Ibn Hizam (d. 1064), a scholar of Muslim Spain, who stated laconically that â€Å"NonArabic isn’t Arabic, so it’s not the Qur’an†. This is derived from the fact that there are eleven references in ten Qur’anic suwar Al-Laithy [5, p. 46] confirming exactly this notion. By way of example, surah Fussilat states: ? ? ? ? ? ? ? ? ? ? ? ? ? [And if We had sent this as a Qur’an in a foreign language (other than Arabic), they would have said: â€Å"Why are not its ayat explained (in our language)? What! (A book) not in Arabic and (the Messenger) an Arab. ] (Qur’an 41:44). As Ali [3, p. xi], in his preface to the first edition of his translation of the Holy Qur’an, states, it is the duty of every Muslim — m an, woman or child — to read the Qur’an and understand it according to his own capacity. For non-Arabic Muslims, this poses something of a problem. As Cook [4, p. 8] points out, Arabic is not just the original language of the Qur’an (as ancient Hebrew was the original language of the Torah); it is the language of the Qur’an. Therefore, talking about â€Å"translating the Qur’an†, is problematic. The question that needs to be posed is: Is the Qur’an – as a sacred text – translatable? On the one hand, the view of the untranslatability of sacred texts is championed by Stiener’s comments (in Ali [6, p. 174]) on the troubles encountered when translating the word of God. He states in his foreword to Translating Religious Texts [6, p. xiii] â€Å"Here we flounder in deep waters. If a text is ‘revealed’, if its initial encoding is then transferred into a mundane and fallible sign-system, that of secular and post-Adamic speech, to what truth-functions, to what correspondent faithfulness can any translation aspire? † On the other hand, what do we call the well-known â€Å"translations† of Ali [3], Pickthal [7]. Arberry [8], Asad [9] and others? It is the view of the present author that if an original text exists in another language, this second product is a translation. The translation of any text is a means of rewriting the meaning/message of the original text using a target language. Yet, any translation of any text, no matter how immaculate and scholarly, can never be the original, and will always be imperfect and subject to error. Therefore, the Qur’an is translatable, even though the translation might be laden with shortcomings and inaccuracies, and can serve as no more than an introduction to nonArabic speaking audience, Muslims and non-Muslims alike. For the Muslim, anything other than the Arabic original will always be merely an interpretation, an attempt at conveying the message of the Qur’an, and will always be an approximation of the original. Ahmed Abdel-Fattah M. Ali The fact is, though, that conveying the message of the Qur’an has become imperative in the light of global interest – for a variety of reasons – in Islam and in the beliefs and practices of Muslims. As Muslims and Islamic affairs rise more and more to prominence in global politics, the need to access the contents and meaning of the Qur’an, specifically through the medium of English, becomes more pressing. It is how this Holy Writ should be translated that forms the basis of this paper. Orignal and Translated Text As any translator knows, translating from a source language to a target language presents a minefield of complications. In his discussion of issues related to the Soviet school of translation, Lauren G. Leighton [10, p. 17] asserts that few Soviet translators would agree with the dogmatic literalist Vladimir Nabokov’s assertion that one should dismiss the conventional notion that a translation should â€Å"read smoothly†, and â€Å"should not sound like a translation†. Indeed, says Leighton, Nabokov asserts that any translation that does not sound like a translation is bound to be inexact upon inspection. Nabokov’s assertion here justifiably raises the following questions: What are the criteria that produce a translation sounding like a translation? How does a translation, sounding like a translation, sound? There must, by implication, be certain features in the translation itself that makes it sound like one. Does this mean, for example, complete adherence to the linguistic rules of the source language, even at the expense of both the style and the linguistic integrity of the target language? Such an argument raises more questions than answers because ‘how a translation should sound’ is not defined. Whether a translation should sound like a translation or not, does not mean that ‘bad translations’ are admissible. In other words, a translated text should read well and with no clumsiness of style caused by the interference of, for instance, the linguistic rules of the target (or second) language. Still, the majority of the translations of the meaning of the Qur’an actually do sound like translations. The main reason for this is the inevitable impact of the Qur’anic form on the target language. The division of the Qur’an into ayat; the translator’s clear attempt to adhere to the source text’s wording; the importance of the source text; the attempts to follow the Arabic style n the translation; the existence of terms that are untranslatable without detailed footnoting – these are but a few reasons why many Qur’anic translations sound like translations or do not sound natural. This is a difficult problem to tackle. While the aim of translators should be to present the given text in the appropriate style and to conform to the linguistic demands Word Repetition in the Qur’an – Translating Form or Meaning? of the target language, in many cases they might find themselves in a situation where the impact of the source language displays itself glaringly – with sometimes unacceptable yet unavoidable results. Translating Repetition Repetition, as an element of rhetoric, is an important characteristic of Arabic texts (both ancient and modern), as it is in European discourse (Connor [11]). It would not be apposite in a paper on translation to discuss how and why repetition functions as a rhetorical device in Arabic discourse, and the reader should refer to the noteworthy contribution of Al-Jubouri [12] in this regard in the Swales and Mustafa study English for Specific Purposes in the Arab World. Suffice it to say that repetition plays a vital role, specifically in the context of attempts to translate the Qur’an accurately. In the succeeding sections, a brief attempt will be made to locate the incidence of repetition in non-Qur’anic sources merely to show that repetition is a deeply rooted feature in the Arabic discourse. The section after that will discuss repetition in the Qur’an, giving two examples, and then attempt to outline the problems that translating these presents. Repetition in Non-Qur’anic Sources – Examples This dissonance between the source and the target languages refers most particularly (though not uniquely) to the incidence of repetition(1) in Arabic. As an ? ? ? ? Arabic literary critic once wrote: â€Å"A man may say to another ‘? : ’ Hurry up, says: â€Å"(3) hurry up’, and to an archer: ‘? ‘ : ’ Shoot, shoot’. (2) A famous, yet anonymous, poem † ? ? ? [How many favors have you had (upon us) how many, how many and how many (favors have you had) and how many] and another says: (1 ) For more details about ‘Repetition’, see Holes [13, pp. 269-74]; Nasif [14, p. 21]; Ibn Qutaybah [15, p. 10]; Ibn Faris [16, pp. 177-8]; Al-Jubouri [12, pp. 99-117]; Koch [17]; and Tytler [18]. According to Al-Mulla [19, p. 232] quoted from Al-Maydani, pp. 9-108 on Ibn Qayyim, pp. 159-167: â€Å"Ibn Qayyim identifies three types of Repetition in the Qur’an: Repetition with similarity of meaning e. g. Q74:19-20. Repetition with difference of meaning e. g. Q3:7. Repetition of meaning with different wording e. g. Q55:68. † (2) Ibn Qutaybah [15, p. 183]; and Abu Hilal [20, p. 193]. (3) Abu Hilal [20, p. 193]; the poet is not named. This line is also found in Al-Murtada, ’Amali al-Murtada (1954), Vol. 1, p. 84. ‘ ’ is, however, missing from this line in Ibn Qutaybah [15, p. 183], and Ibn ? ? Faris [16, p. 177]. â€Å"(4) Ahmed Abdel-Fattah M. Ali ? ? â€Å" ? ? ? ? ? [Why do you not ask the masses of (the tribe of) Kindah , when they ran away from the battlefield, where, where (did they run away to)? ] where the underlined words are repeated successively. Muhalhal also repeated the following more than twenty times in one of his poems: (5) â€Å" ? â€Å" ? [It was not fair of (the tribe of) Kulayb to (have done)†¦] Al-Harith ibn ‘Abbad successively repeated, with great effect, the half-line: (6) â€Å" â€Å" ? ? ? [Make (you two) close to me Marbit Al-Na’amah (the name of the place where his beloved one lives)]. The above are sundry examples of repetition commonly used in non-Qur’anic sources. The author believes, however, that the repetition employed in these and similar instances are merely rhetorical devices. As such, they are not much different in structure, intent and meaning as that used in European prosody or poetry. Repetition in the Qur'an – Two Examples The Qur’an, being in Arabic, is no exception to the need for the correct citati on and elaboration of the repetitions as linguistic features during translation. However, the Qur’an, as has been pointed out, is a sacred text, and as such, requires more than just This line is ascribed to ‘Abi:d ibn Al-’Abras Al-’Asadi according to Ibn Qutaybah [21, p. 224]. The next line is: ‘ ’ ? ? ? ? ? ? The line is also found in Abu Hilal [20, p. 194], and in Al-Baqillani [22, p. 160], without the name of the poet, (or Al-Baqillani [22, pp. 136-7]). However, the poet is named again in Ibn Qutaybah [15, p. 143] but not in p. 83, where the following line by ‘Auf ibn Al-khari‘ is quoted: â€Å" ? † ? ? ? ? ? ? This latter line is also found in Ibn Faris [16, p. 194], where we have instead â€Å" † and the poet’s name ? is not mentioned, while Baqillani [22, p. 160] quotes it as â€Å" . † ? ? (5) Abu Hilal [20, p. 194]. (6) Abu Hilal [20, p. 194]. (4) Word Repetition in the Qur’an – Translating Form or Meaning? literary critique of its f orm and usages – repetition included. This is because those very forms and usages are intrinsic in, and an essential part of, the sacred message that Muslims believe is the original, unadulterated and incorruptible Word of God. They therefore invite, not mere literary critique, but metaphysical reflection. Let us cite two examples: Example one The opening ayat of surah ’Iqra’ read: ? (? )? ?)? ( ? ? ? ? ? [Read in the name of your Lord who created (1) Created Man of a blood-clot (2)] (Q96:1-2) In this example, the word (created) is repeated twice; and while Read in the ? ame of your Lord who created Man of a blood-clot would read smoothly in English without the reader feeling that something more is needed to make the sentence sound like good English, the result is that the translator has omitted part of the original text. Whether such omission affects the meaning or not, it does not alter the fact that the translation did not cater for an ‘item’ in the original. One might conjec ture, therefore, that, in the science of translation, even if the meaning does not suffer as a result of such omission, all texts are words put together and translators must not forget that they translate on the basis of these words. Newmark [23, pp. 36-37] states: â€Å"Many translators say you should never translate words. You translate sentences or ideas or messages. I think they are fooling themselves. The SL [source language] text consists of words. That is all that is there, on the page. Finally, all you have is words to translate, and you have to account for each of them somewhere in your TL [target language] text, sometimes by deliberately not translating them [†¦ ], or by compensating for them, because if translated cold you inevitably over-translate them. In the example from Surah ’Iqra’ cited above, Q96:1 ends with the word , ? and does not require a complement — unlike create which requires an object. Also, Q96:2, due to the Arabic structure and rules of grammar is a ? complete and meaningful sentence. Yet, if we compare this to English, we find that it goes against the rules of English to start a sentence in the way ayah 2 has been translated, i. e. Created Man o f a blood-clot. While the fa‘il ‘ ?( ’ ubject) position can be filled in Arabic with no other pronoun but He, seven options are available in English to choose from (i. e. I, you, he, Ahmed Abdel-Fattah M. Ali she, it, we and they). Considering the context of Q96:1-2, the translator will have to relate the two ayat together in his translation in order to make sense. The significant difference in Arabic is that each ayah can also stand on its own, separately, as complete and meaningful in itself. The Qur’anic text indicates that the Lord created — that is, He created all things, known and unknown, tangible and intangible, visible and invisible. This sense is conveyed in ayah 1. The vision of the power of creation is then narrowed, in ayah 2, to one specific item, where we are told what He created — indeed, He created mankind. In the Arabic, it is clear that what we have here is a movement in focus between creation in general, and creation in particular. The translated text, without the repetition, reads: Read in the name of your Lord who created man of a blood-clot. This makes the ayat lose the important dimension of generality. It loses, too, the dimension of specificity. Furthermore, the Qur’anic text clearly indicates parallel rhetorical movements -between generality and particularity on the one hand, and between basic and complex on the other. But, these rhetorical movements have metaphysical implications. As has been shown above, the text your Lord who created shows the power of the Lord in His creation of all things. The text Created man is a movement to the particular, showing the power of the Lord in His creation of specific things. At the same time, we must be aware that humankind — one of a host of Allah’s creations — is itself a composite of complex organisms, mechanisms and systems. The uniqueness of humankind (its generality) rests not only in being one of many, but, at the same time, the quintessence of creation (its specificity). Similarly, reference to the blood-clot indicates the basic-to-complex shift. Blood is a basic component in the functioning of the human organism, but is also a complex component in itself. The blood-clot referred to is merely a speck on the lining of the womb, represented by the word , which, apart from meaning blood-clot also carries the meaning of ‘leech-like’, ‘hanging’ and/or ‘clinging’ (c. f. Ibrahim [24, p. 6] and Al-Rehaili [25, p. 1]). Yet, in spite of being so basic a component, and so basic a stage of development, it still comprises all the elements of the complex human embryo. The dynamic between the poles of general-to-specific and the complex-to-basic, is reinforced in the Arabic text by the repetition, that is, the repetition of the word created ? . The repetition acts as a cat alyst whereby the two movements are activated. The Arabic reader, reading the original, is immediately aware of the synonymy. The nonArabic speaker, reading a translation where the repetition has been left out, is not. Word Repetition in the Qur’an – Translating Form or Meaning? Therefore, the string of complexities in meaning having occurred with the use of a repeated word that ties all the involved strings together is lost. Also, the word created ? ends (in the Arabic) with a syllable that rhymes with the last word in ayah 2. As a result, a rhythmic effect is created; it possesses a poetic beat at short intervals emerging from a powerful, intense and meaning-laded pattern. ? This shows clearly the importance of repeating the word ith regard to meaning and rhythm. The translator might not be able to achieve such an effect in the translation because of the target language rules of grammar and the difference in assonance — the sound gap — between the source language and the target language. The wording of the Qur’an is deliberate and every word serves a purpose. Therefore, it is justifiable to say that if a word is repeated in the original it should, if possib le, be repeated in the translation, unless of course the context dictates a different rendering for the repeated word. Unlike other texts (be they sacred or not), when it comes to translating the Holy Qur’an, every word must be catered for. The translator has to account for each and every word in the original text, in addition to considering their meaning in context. Example two Another example, of the literally hundreds to choose from, that can be cited is in Surah Yusuf, which relates the story of Prophet Joseph, may peace be upon him, who says: ? ? ? ? ? ? ? ? ? ? ? ? ? ? [I saw eleven planets and the sun and the moon: I saw them prostrating themselves to me](7) (Qur’an 12:4) (7) Many translations, such as most of the ones used in this work render as ‘star’ not ‘planet’ (see Pickthall [7]); perhaps the translators have been influenced by Genesis 37:9 where Prophet Joseph told his brothers and father about his dream: â€Å"†¦ the sun and the moon and the eleven stars made obeisance to me†. However, in the Arabic translation of the Bible, the verse refers to the word ‘? ’ which is the same as in the Qur’an. One wonders where the translator of this Biblical verse into English, assuming the correctness of the Arabic, got the word ‘star’ from? Genesis 37:9 in Arabic reads: . « :  » ? ? ? ? ? ? ? ? ? ? ? ? ? ? c. f. [26]. On the other hand, Al-Nuwayri [27, pp. 38-9 & pp. 61-70] talks about and quotes lines of Arabic poetry where the word kawkab ‘ ’ is used to refer to both planets and stars. The Qur’an uses the word kawkab to refer to a shining body as in Q6:76, Q24:35. See also, the plural form kawakib in Q37:6 and Q82:2. Ahmed Abdel-Fattah M. Ali The verb ‘? ( ’ saw) is repeated twice in the Arabic as well as in the translation, although the translation could have done without such repetition. It would have still made perfect sense if the translation had been: I saw eleven planets, the sun and the moon prostrating themselves to me. (8) We have already said that: the wording of the Qur’an is deliberate; every word serves a purpose; and deformation of the text’s original meaning can occur if the repetition in not adequately catered for in the translation. The above should not be interpreted as a defence of literal translation (see the discussion on Nabokov above) for all kinds of text. Still, it cannot be denied that literal translation can sometimes be a most effective form of translation, therefore its value for certain texts — the Qur’an in particular — should not be devalued. However, if adopting such a method results in inaccuracy, or deviation from the original sense and intent of the source language text, it should be abandoned. Baker [28, p. ] puts it like this: â€Å"[†¦] text is a meaning unit, not a form unit, but meaning is realized through form and without understanding the meanings of individual forms one cannot interpret the meaning of the text as a whole. Translating words and phrases out of context is certainly a futile exercise, but it is equally unhelpful to expect a student to appreciate translation decisions made at the level of text without a reasonable understanding of how the lower le vels, the individual words, phrases, and grammatical structures, control and shape the overall meaning of the text. † After quoting and analyzing many Arabic texts, Johnstone [29, p. 177] concludes: â€Å"An arguer presents truths by making them present in discourse: by repeating them, paraphrasing them, doubling them, calling attention to them with external particles. [†¦ ] Argumentation by presentation has its roots in the history of Arab society [†¦ ] Arabic argumentation is structured by the notion that it is the presentation of an idea — the linguistic forms and the very words that are used to describe it — that is persuasive, not the logical structure of proof which Westerners see behind the words. † The present author challenges Johnstone’s assertion that Arabic resorts to linguistic forms rather than logical structure of proof in the science of persuasion. Such an assertion ignores the fact that it is impossible to prove the truth of anything by merely presenting it as a rhetorical structure like repetition, paraphrase and so forth. Linguistic features of this kind are merely elements of style and discourse, not elements of deductive or inductive argument. Linguistic devices for the purposes of persuasion are (8) It is clear that the connective ‘ ? ’ waw (? ) is also repeated which is one of the features of ? ? Arabic. For details about the uses and functions of the waw, see Holes [13, pp. 217-20]. Word Repetition in the Qur’an – Translating Form or Meaning? used in every language (which, essentially, is what the art of rhetoric is all about). Rhetoric, however, can never substitute for proof — neither in English nor Arabic! What Joh nstone’s argument does do, however, is to shed light on the importance of repetition in Arabic and that, as a feature, it is deeply rooted in the language itself. The example in surah Yusuf cited above provides a relevant dimension to this argument. It is understood that Prophet Joseph (peace be upon him), saw what he believed was real in a dream although he did not say this himself. This is understood from his ? ? father’s answer not to tell his brothers about his dream (your dream) (Q12:5). The repetition of (I saw) indicates that there was not the least doubt in the dreamer’s mind that what he saw was real; it was at least a bit more than just a normal dream. He, of course, could not prove that he saw what he claimed, owing to the very nature of dreams. Therefore, he resorted to that feature in the language that gave his argument the confirmation it needed — and that was repeating the key word (I saw). In this ayah, the reason Prophet Joseph repeated the verb was not to persuade his listeners, but to emphasize that, what he saw, was true. This example shows recourse to a feature of the language when concrete proof cannot be provided. The proof of the veracity of what Prophet Joseph ‘saw†™ lay, not in his linguistic presentation of simply saying it again and again (as claimed by Johnstone [29, p. 155]), but in the physical coming true of his claim – his dream – near the end of the narrative. There is no doubt in the mind of the Arabic-speaking reader of the Qur’an that the repetitive nature of Prophet Joseph’s language is verbally precursive to, and predictive of, an actual event fated to occur by the virtue of God’s divine will. This is not, as Johnstone [29] would have us believe, mere linguistic form in order to persuade or convince, devoid of logical proof. The Prophet’s convictions, emphasized by repetition, serve as testimony to his faith, and to his submission (Islam) to his God. His visions cited by repeated words, confirm his prophethood. The repetition here is no mere rhetorical device — it serves, instead, to confirm the Divine Hand behind the Prophet’s visions and what subsequently occurred. The rational argumentation for the actuality and the veracity of the events is implicit, rather than explicit — and is vested in the repetition. Translating this implicit rational argumentation is not easy. Of course, in cases where explicit rational argumentation (â€Å"logical proof†) is needed, we find that repetition becomes a means that communicates the truth and supports the proof. Ample examples can be found in Surah al-Naml. ?) ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ?) ( ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? Ahmed Abdel-Fattah M. Ali ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ?) ( ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ?) ( ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ?) ( ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ( ) ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ( ) ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? [Say: Praise be to Allah, and Peace on His servants whom He has chosen (for His Message). (Who) is better? Allah or the false gods they associate (with Him)? (59) Or, who has created the heavens and the earth, and who sends you down rain from the sky? Yea, with it We cause to grow well-planted orchards full of beauty and delight: it is not in your power to cause the growth of the trees in them. (Can there be another) god besides Allah? Nay, they are a people who swerve from justice. (60) Or, who has made the earth firm to live in; made rivers in its midst; set thereon mountains immovable, and made a separating bar between the two bodies of flowing water? (Can there be another) god besides Allah? Nay, most of them know not. 61) Or, who listens to the (soul) distressed when it calls on Him, and who relieves its suffering, and makes you (mankind) inheritors of the earth? (Can there be another) god besides Allah? Little it is that ye heed! (62) Or, who guides you through the depths of darkness on land and sea, and who sends the winds as heralds of glad tidings, going before His mercy? (Can th ere be another) god besides Allah? High is Allah above what they associate with Him! (63) Or, who originates Creation, then repeats it, and who gives you sustenance from heaven and earth? (Can there be another) god besides Allah? Say, â€Å"Bring forth your evidence, if ye are telling the truth! † (64) Say: None in the heavens or on earth, except Allah, knows what is hidden: nor can they perceive when they shall be raised up (for Judgment). (65)] (Q27:59-65) Word Repetition in the Qur’an – Translating Form or Meaning? Generally speaking, one of the functions of repetition in Arabic is to give force to the point made, and to add emphasis to the argument; in most cases, the repeated words are not redundant nor do they affect the style in a way that makes it gauche or clumsy. Consider, for example, the different ranslations for Surah al-Rahman where the word almizan (balance) is repeated three times. (9) The English translations, do, to the English ear, have a tiresome, repetitive quality which is absent in the Arabic: )? ( ?)? ( ? ? ? ? ? ? ? ? ? ? ? ? ? ? (? ) ? ? (Q55:7-9) From Khan & Helali [30] 7. And the heaven He has raised high, and He has set up the b alance. 8. In order that you may not transgress (due) balance. 9. And observe the weight with equity and do not make the balance deficient. From Ali [3] 7. And the firmament has He raised high, and He has set up the balance (of justice). 8. In order that ye may not transgress (due) balance. 9. So establish weight with justice and fall not short in the balance. We can see from such examples that the original (source) language text does have a clear impact on the translation. This impact, especially when dealing with religious and sacred texts, is inescapable. It shows further how important the form is; what considerable influence form exercises on translated text; and what effect form has when translated. is repeated 31 times, Q30:20-25 ? ? ? ? ? ? ? ? ? ? where is repeated six times in six successive ayat. See also Q54: 15, 17, 22, 32, 40 and 5 ? , Q69:1-3 , Q74:19-20 , Q75:34-3 , Q76:15-16 ? ? ? ? ? ? ? , Q82:17-18 ? , Q95:5-6 ? , Q101:1-3 , Q102:3 ? ? ? ? ? ? ? , Q109, etc. ? ? ? ? (9) Othe r examples are also found in Q55 where Ahmed Abdel-Fattah M. Ali Conclusion The most difficult problem to resolve in translating Holy Writ is, certainly for Muslims, a moral one. This paper has focused on the debate of whether or not to translate repeated words which appear in the Arabic Qur’an into the target language. It has been shown that if translators choose to deliberately ignore the repeated words, they have actually failed to cater for all the words — and, thereby, all the meanings — in the original. It is of secondary importance whether the translator may be justified or not for not translating repeated (or unrepeated) words as long as the meaning is not affected. This is because every word in the Qur’an (repeated as well as unrepeated) serves a purpose; and if translators fail to see this, it is not for them to decide that the reader, too, will not see what they have failed to translate. (10) This brings one to the opinion that what the translator of the Qur’an should do is opt for the straight translation. This does not preclude the fact that translators might labor in vain. They might be genuinely sincere in preserving the stylistic features of the original text, hoping always to maintain, as best they can, the stylistic beauty of the repetition they find there. Yet, there is always the possibility that those very labors might be doomed to failure owing to the differences between the source and target language systems of meaning-making and functioning. (11) (10) (11) This is explained clearly in the Arabic saying â€Å"? ? ?. † ? ? ? ? ? ? ? The following examples are meant to shed some more light on this point. According to Nasif [14, p. 22], Si:bawayh says: â€Å"The Arabs say: ‘? ’ and ‘ ? . ’ The former is used when ? ? ? ? ? ? ? ? something good happens and as a result one praises Allah, while the latter is used when one expresses how he is†. In his own words: .† ?† ? ? ? ? ? ? ? ? ? ? ? ? By way of example, Dickins [31] also suggests comparing ‘ ? ’? with ‘ ? ? ? .’ He says: â€Å"Clearly, these two are distinct in Arabic, and in some contexts it might be possible in ? ? English to translate ‘? ? ’? ? ? as ‘This man is indeed great’. In many contexts, however, ? both ‘? ? ’? and ‘? ? ’? ? ? would have to be translated as ‘This man is great’ ? ? (etc. ); the very real difference between the two sentences simply cannot be relayed in English†. Word Repetition in th e Qur’an – Translating Form or Meaning? ? Several sincere attempts have been made in the past to minimize the effect of these differences, which result in unnatural sounding translations of the Qur’an. However, the result is always at the expense of something else. Arberry [8, p. x], for example, compares the Qur’anic translations prior to his own, saying: â€Å"In making the present attempt to improve on the performance of many of my predecessors, and to produce something which might be accepted as echoing however faintly the sublime rhetoric of the Arabic Koran, I have been at pains to study the intricate and richly varied rhythms hich — apart from the message itself — constitute the Koran’s undeniable claim to rank amongst the greatest literary masterpieces of mankind. [†¦ ] This very characteristic feature [†¦ ] has been almost totally ignored by previous translators; it is therefore not surprising that what they have w rought sounds dull and flat indeed in comparison with the splendidly decorated original. [†¦ ] I have striven to devise rhythmic patterns and sequence-groupings in correspondence with what the Arabic presents, paragraphing the grouped sequences as they seem to form original units of revelation. As is clear from his comments above (as well as in many other places in the introduction to his translation of the Qur’an), much has been lost in previous translations and even his own attempt is but a faint echo of the â€Å"sublime rhetoric of the Arabic Koran†. The question of what to do about translating repetition becomes consequent on recognizing the limitations of translating (or not translating) repetition in the Qur’an. Gaining a better understanding of the Arabic language definitely diminishes such misperceptions of incoherence. Since Arabic is spoken by approximately one billion people, Muslims can hope for a greater awareness of Arabic as a religious, cultural and social force on the planet on the part of non-Arabic and/or non-Muslim countries. Where Arabic recognized as the world language it is, the study thereof could conceivably be introduced throughout the various tiers of education in the rest of the world, and through that, attune non-Arabic speakers throughout the world to the differences and uniqueness inherent in the language. This would aid readers of the Qur’an – believers or otherwise to make the necessary mindshift from the rhetoric and discourse of their mother tongue to the translated text. In his â€Å"The Qur’an: A New Interpretation’, Colin Turner says: â€Å"When one considers the complexities involved in translating a work such as the Quran, one often wonders whether it might not be easier for the whole English-speaking world to learn Arabic in order to read the Quran than for one translator to bring the Quran to the whole of the English-speaking world. As far-fetched as this option might sound, it is the one favoured by most Muslim scholars, whose opinion it is that the Quran is only the Quran if it is in Arabic and that however much it is translated, and into however many languages, the product which emerges on the other side can never be anything more than one man’s humble – and, it goes without saying, fallible – interpretation†. (Turner & Bahbudi [32, p. xiii]) In the meantime, until Arabic becomes more widely studied, the answer to the conundrum of how to translate repetition extant in the Qur’an must be a simple one. The translator could, in an attempt to maintain the accuracy and faithfulness, and at the same time maintain the flow of the translation, make use of footnotes to draw the attention of the reader/critic to the actual wording of the original. In this way, the translator Ahmed Abdel-Fattah M. Ali minimizes the effect of, at least, the form of the original on the translation. The meaning is (hopefully) preserved, and thereby, the reader/critic – and most importantly – the believer, is satisfied by accounting for all the words in the text involved. References 1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] Hyde Park Christian Fellowship. Downloaded 5th June, 2002 from the Internet at: http://debate. org. uk Ghoneim, M. Some Answers to the Claimed Grammatical Errors in the Holy Quran. Downloaded 5th June, 2002 from the Internet at: http://www. angelfire. com/mo/Alborhaan/Gram. html Ali, Abdullah Yusuf. The Meaning of the Holy Qur’an: Revised Translat ion And Commentary. Maryland: Amana Corporation, 1992. Cook, M. The Koran. Oxford UK: Oxford University Press, 2000. Al-Laithy, Ahmed Abdle-Fattah. What Everyone Should Know about the Qur’an. Abha, Saudi Arabia: Sarawat Printing House, 2002. Ali, Ahmed Abdel-Fattah Muhammad. Measuring and Weighing Terms in the Qur’an: Their Meaning with Reference to Six English Translations. PhD Thesis (unpublished), Durham University, 1998. Pickthall, Mohammad Marmaduke. The Meaning of the Glorious Koran. New York: New American Liberary, n. d. Arberry, Arthur J. The Koran Interpreted. Oxford: Oxford University Press, 1991. Asad, Muhammad. The Message of the Quran. PA: Noblebook, 1980. Leighton, Lauren G. Two Worlds, One Art: Literary Translation in Russia and America. Dekalb: Northern Illinois University Press, 1991. Connor, U. Contrastive Rhetoric: Cross-cultural Aspects of Second-language Writing. Cambridge, UK: Cambridge University Press, 1997. Al-Jubouri, Adnan J. R. â€Å"The Role of Repetition in Arabic Argumentative Discourse†. In: J. Swales and H. Mustafa (Eds. ), English for Specific Purposes in the Arab World. Language Studies, Aston University, 1984. Holes, Clive. Modern Arabic: Structures, Functions and Varieties. London & New York: Longman, 1995. K K K K K Koch, B. J. Repetition in Cohesion and Persuasion in Arabic. PhD Thesis, 1981. K K K K [16] [17] [18] [19] [20] K Tytler, Alexander Fraser. Essay on the Principles of Translation. London: J. M. Dent and Sons Ltd. , 1907. Al-Mulla, S. A. The Question of the Translatability of the Qur’an with Particular Reference to Some English Versions. PhD Thesis, University of Glasgow, 1989. K W K ? K K Word Repetition in the Qur’an – Translating Form or Meaning? [2 1] K K K ? ? ? ? ?K [22] K K K ?K KE F? K K K K K [23] [24] [25] [26] [27] Newmark, Peter. A Textbook of Translation. Exeter: Prentice Hall International, Ltd. , 1988. Ibrahim, I. A. A Brief Illustrated Guide to Understanding Islam. 2nd ed. , 3rd printing, Houston, Texas, USA: Darussalam Publishers & Distributers, 1997. Al-Rehaili, Abdullah M. This Is the Truth: Newly Discovered Scientific Facts Revealed in the Qur’an & Authentic Hadeeth. 2nd ed. , Makkah, Saudi Arabia: Al-Haramain Islamic Foundation, 1998. Baytallah. http://www. baytallah. com/bible/genesis31-40. htm. Downloaded 6th June, 2002 from the Internet at: http://www. baytallah. com K K K [28] [29] [30] [31] [32] Baker, Mona. In Other Words: A Coursebook on Translation. London: Routledge, 1992. Johnstone, Barbara. Repetition in Arabic Discourse, Paradigms, Syntagms, and the Ecology of Language. Amsterdam/Philadelphia: John Benjamins Publishing Company, 1991. Khan, Muhammad Muhsin and Al-Helali, Muhammad Taqi-ud-din. Interpretation of the Meanings of the Noble Qur’an in the English Language: A Summarized Version of Al-Tabari, Al-Qurtubi and Ibn Kathir with Comments from Sahih Al-Bukhari: Summarized in One Volume. Riyadh: Dar-us-Salam, 1994. Dickins, James. (personal communication), Center for Middle Eastern and Islamic Studies, Durham University, April 1998. Turner, Colin (translator) and Bahbudi, Muhammad Baqir. The Quran: A New Interpretation. 1st ed. , Surrey: Curzon Press, 1997. ? ? K Ahmed Abdel-Fattah M. Ali ? – E L L L L F K K ? ? K ?

Balanced Budget Amendment 1997 Analysis

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Provide a critical overview of the debates on Fordism and Post Essay

Provide a critical overview of the debates on Fordism and Post -Fordism - Essay Example The post-Fordism philosophy suggests that an evolution of manufacturing towards a more flexible manufacturing process that is designed towards accommodating the information and technological age. However, not all theorists agree that this is actually a post-Fordism concept. The idea of post-Fordism is misleading, suggestive that Fordism has been abandoned or that the current philosophies are opposing. This is not true. Fordism still exists in manufacturing and the new philosophies are in line with an evolution of the originating concepts, society being created through the ways in which the worker sees his position in the world as reflected by his position within the work force. Henry Ford Henry Ford developed the design for the Model T automobile, but it was the philosophies of industrial management that he implemented that revolutionized industry. Ford was born in 1863 near Detroit, Michigan in the United States to a Father from Ireland and a mother who was born in Michigan of Belgi um parentage. Ford was a chief engineer with the Edison Illumination Company, but spent his extra time and money working on the gasoline engine. Ford designed the Model T and created a manufacturing company in order to make the auto for the public (Ford and Crowther 2006). The Model T was introduced to the public in 1908, the price on the automobile at 875 American dollars. This was a relatively low price in regard to the cost of living at the time and was intended to be affordable for the average American. Eventually, the base price on the auto dropped to around 370 dollars, a price that was more than affordable and created an empire for Henry Ford. It was not until 1927 that other models of automobiles were made at Ford. In the meantime, Ford implemented revolutionary practices that set the course for a new way of thinking about labour and wage. Industrial Sociology Welfare capitalism is found when an employer takes on the responsibility of the employee and offers welfare like ser vices. This type of employee-employer relationship provides for benefits that are beyond the wage. This can include health care, housing subsidies, and education. Ford adapted a management style that promoted loyalty throughout his organization. After experiencing a high turnover of employees, he decided to offer his workers five dollars a day plus pay medical expenses, create pensions, and provide recreational facilities in order to build employee loyalty (Jacoby 1991, p. 94). The business philosophy that was at work was in creating an atmosphere of stakeholder interest. Ford hoped that by paying the employees more and by caring for their needs, they would look at the workings of the machinery as part of their own success (Jacoby 1991, p. 94). Ford created a work culture on the floor, the employees depending on the increased pay and benefits and therefore all focused on creating the best product possible. The assembly line had taken much of the craft out of work, but the inspiratio n of stakeholder interest was intended to put that spirit of accomplishment back into the worker. The use of this type of incentive created the work culture, a society that was contained and required passing through the employment process to become a part of the group. The lines outside the plant toward the employment office were so crowded that there were days that they used a

Computer Networks and Operating systems Essay Example | Topics and Well Written Essays - 2500 words

Computer Networks and Operating systems - Essay Example RFC-1305 specifies the NTP Version 3 protocol machine in terms of events, states, transition unctions and actions and, in addition, engineered algorithms to improve the timekeeping quality and mitigate among several synchronization sources, some of which may be faulty. To achieve accuracies in the low milliseconds over paths spanning major portions of the Internet of today, these intricate algorithms, or their functional equivalents, are necessary. However, in many cases accuracies in the order of significant fractions of a second are acceptable. In such cases, simpler protocols such as the Time Protocol, have been used for this purpose. These protocols SNTP has been described by Network Working Group in their Request for Comments: 1305 specifications. It is a simplified version of Network Time Protocol for servers and clients. It is particularly useful for the client and server machines which were using NTP version 3 to shift over internet and World Wide Web. SNTP is designed to operate in a dedicated server configuration including an integrated radio clock. SNTP protocols can be used to fetch time from NTP server to synchronize client subnet machines. They can not be used to synchronize time between their peer client machines of the network. The first reply received by the SNTP client is used for subsequent unicast requests from designated server and client stops responding to other server replies. Other than the selection of address in the request, the operations of anycast and unicast clients are identical. Requests are normally sent at intervals from 64 s to 1024 s, depending on the frequency tolerance of the client clock and the required accuracy. A unicast or anycast client initializes the NTP message header, sends the request to the server and strips the time of day from the Transmit Timestamp field of the reply. For this purpose, all of the NTP header fields shown above can be set to 0, except the first octet and (optional) Transmit Timestamp

Marketing case study Essay Example | Topics and Well Written Essays - 500 words

Marketing case study - Essay Example The closing technique used by Frank was appropriate and suitable to the given situation because as he had made strong selling points, Abby showed certain objections and tentative questions (â€Å"Trial Close,† n.d.). It was also because Frank May wanted to steer the conversation in the right track, to know his real prospect (Paterson, 2006). When the time the customer had come up into a decision, the commitment had been obtained (â€Å"Closing techniques,† n.d.). The future close is a closing technique wherein the closing of the transaction could be in a future date, like â€Å"How much time to you need to think about it Abby? †¦ I know you can’t decide right now, what do you think?† Another method is adjournment close, which basically refers to the consideration of time being offered for the prospect to think, like â€Å"Being the senior purchasing director of Moor International, I know this decision is very relevant to you, I’ll give you time to consider about this. Can I count to it?† Conditional close is about giving conditions when objection occurred from the prospect in order to make a purchased of the product/service, like â€Å"The 50% I guess is only an estimation, if I can figure out the exact percentage of site that needs the scanner, will you choose our product?† A. Selling benefits not features – Frank’s performance was unsatisfactory for he was actually selling the features of the company and not the benefits the prospect can get. He said they had built the finest engineering staff over the past 5 years, what’s in it for Moore? He should refer on what the system can do for Moor because the expenditure can be justified by the benefits but not on the function. B. Using trial closes – The performance was good for he successfully performed the trial close technique with Abby. He responded on the objections and immediately closed the conversation. The good performance in using the trial close method made by Frank increased his performance. C.

I Think, Therefore I am Essay Example | Topics and Well Written Essays - 500 words

I Think, Therefore I am - Essay Example This means that he is allowing credibility to only his consciousness and cognitive powers, and not to that of any other objective audience. Indeed his method leaves no room for the derivation of a third-person truth, which would require the acknowledgement of premises beyond the perceiving being's conscious self. Descartes arrives into this insight into the nature of existence after undergoing the three 'waves' of doubt. The first of these brings up the fact that knowledge based on sensory inputs has not always been shown up as reliable. The second is a doubt that all that we experience and feel, indeed, our very existence itself maybe only a dream, because a lot of our thoughts that take place while dreaming, are not in fact real, but they are very similar to our waking thoughts. The third, and the most diabolical one of them all, is that we may be the subject of deception by an evil demonic force that presents to us as irrefutable knowledge, that which is not true at all. The conclusion of "I think, Therefore I am", has been criticized on various grounds.

Appearance of Pre-Hispanic Filipinos Essay Example for Free

Appearance of Pre-Hispanic Filipinos Essay The natives of the Philippine islands already wore different types of clothing and ornaments before the arrival of Spanish colonizers. The men usually wore short-sleeved, collarless jackets that reached just below the waste. The jackets were also symbols of their status in the community. The chief usually wore red, for example. The bahag was worn for the lower part. It is a strip of cloth wrapped around the waist which passes between the things, leaving the thighs and legs exposed. A head gear or a putong is a piece of cloth wrapped around the head. This is also important like the color of the jacket. A red putong meant that the wearer has already gone to war and killed an enemy. An embroidered putong meant that the wearer has killed at least seven enemies. Adornments such as necklaces, armlets or kalombiga, anklets, earrings and rings were also worn. These were usually made of gold and other precious stones. Women also wore sleeved jackets called baro and skirts called saya or patadyong. Women fancied wearing ornaments as well such as gem-studded bracelets, necklaces, earrings, and rings. Tattoos Tattoos played an important part in the appearance of pre-Hispanic Filipinos both for the men and women. Tattoos were considered to be the equivalent of medals, one had to work for and earn it. The more tattoos a person had, the more impressive was his or her war record. The Visayas was known to be the Islas del Pintados or Islands of the Painted People because it was the there that the early Spanish colonizers observed very tattooed people and Spanish writers referred to them as the pintados, meaning â€Å"painted†.

GWF Hegel and the Development of Moral Integrity Essay Example for Free

GWF Hegel and the Development of Moral Integrity Essay Moral integrity is the core and purpose of Hegel’s moral writing. The point is to reconnect mankind with the nature and purpose of their development, something that Bookchin shares. Moral integrity is a process, a process that develops only through institutions, and hence, is perfectly a part of this paper: ethical integrity is a social integrity, both created by and mediated by institutions (Horowitz, 1966, 8). For Hegel, these institutions are three-fold, the family, the civil (economic) society, and the state itself. These three things work together to form to integral personality and mediate it through the various elements of day to day life. While often highly rarified and theoretical, it seems that Hegel, in reality, is the most practical of all the writers we have examined. The moral personality as an integral unit is mediated through, first, the family. Initially the moral personality is seen as the opposite of integral: completely and absolutely free to adopt any end whatsoever. This is not a good things, but is the very source of capriciousness and arbitrariness. The entire point of building the morally integral person is to provide this otherwise empty will with purpose and content. The first institution to do this is the biological family. In this first and vital institution, the human person is shaped to love and to see oneself in the other. Mutual aid is a fact in the family, and such mutual aid seeks no profit, but exists in and of itself, helping and assisting for the sake of loving (Horowitz, 1966, 12). But this institution, as significant as it is, is not self-sufficient. In order to function and survive, it needs to be a part of the broader society and its productive capacities, hence, it passes over into what Hegel calls â€Å"civil society. † This second institution is similar to Locke’s principle of productive property. This is the realm of free action, of the drive to manifest one’s personality in work. Here, it is morally legitimate and useful for a person to seek gain and profit. The family was the arena for love and self-sacrifice, civil society is the arena for its opposite. But, just as the family is not self sufficient, neither is the market. The market leads to oligarchy ane the domination of capital. If unchecked, as Bookchin reminds us, the market will take on a life of its own, and all things will be valued on the basis of their monetary value. Hence, the economic life of the people will finally resolve itself into the state, a far more complex manifestation of the family, headed by the king, a patriarch (Yack, 1980, 710-712). The state manifests the universal mind of the people. Locke and Proudhon hold that the true nature of the natural law has its repository in the people: here, it is the people coming together in the state, the state as the ultimate integral individual. So while all three of the above writers saw the state as a problem, Hegel views it as the solution. If natural law and moral integrity are a single concept with basically a single content, then the central state becomes all important as the physical manifestation of this. What is significant is that all four of these writers got to their conclusions in the very same way, through the application of natural law in the construction of morally integral beings. 5. Conclusion All four of these writers used natural law. All four denounced the world of market capitalism that is not restrained by natural law. All four sought to define the integral individual. Locke sought to define this in the property owner, virtuous in the respect that he would not judge in his own case, but he will be a part of a limited state that would objectively apply civil law to criminal cases. Proudhon rejected the state, and defined the integral person as a producer, a part of a guild or organization based around economic function, operating in a free arena where goods and services are exchanged via contract. The morally integral person, then, functioned as an honest broker, one who maintains his promises and promotes the good of all in so doing. For Book chin, the morally integral person was a real citizen: the balance between market goods, the natural world, political rights and communal responsibility. The morally integral person limits his needs to what is good for the community and what preserves the natural beauty around him. Lastly, Hegel sees the morally integral person as a developmental entity: someone who has all his natural attributes, the lover and the fighter, synthesized in the state and the national culture. Bibliography: Bookchin, Murray (1993) â€Å"What is Social Ecology? † in Environmental Philosophy: From Animal Rights to Radical Ecology. ME Zimmerman, ed.Prentice Hall Forde, Steven. (2001) â€Å"Natural Law, Theology and Morality in Locke. † The American Journal of Political Science 45, 396-409 George, William (1922). â€Å"Proudhon and Economic Federalism. † The Journal of Political Economy. 30, 531-542 Horowitz, Irving. (1966) â€Å"The Hegelian Concept of Political Freedom. † The Journal of Politics. 28, 3-28 Proudhon, Pierre (1977) The Principle of Federation. The University of Toronto Press. Seliger, M. (1963) â€Å"Locke’s Natural Law and the Foundation of Politics. † The Journal of the History of Ideas. 24, 337-354 Yack, Bernard (1980) â€Å"The Rationality of Hegel’s Concept of Monarchy† APSR 74, 709-720

Quality Management Systems Of Dairy In India Environmental Sciences Essay

Quality Management Systems Of Dairy In India Environmental Sciences Essay In the new WTO led freer trade environment, Indian food industry can compete Globally only if it is price and quality competitive .Due to the liberalization of Indian economy and the onset of WTO regime, quality Competitiveness will matter most in Indian food industry. Hence serious consideration had given to quality issues in Indian food industries. The Indian government is motivating the dairy and other food processing industries for adoption of food safety and quality assurance mechanisms such as Total Quality Management (TQM) including ISO 9000, ISO 14000. Hazard analysis and critical control points (HACCP). Good Manufacturing Practices (GMP), Good Hygienic Practices (GMP).And this essay also contains Indian Government Regulations in the Dairy Processing Sector. India has two types of sectors for the marketing of milk and its products, one is organized sector and another is unorganized sector. The unorganized sector accounts for 88% of total milk production in India and it includes marketing of raw milk and traditional products such as locally manufactured ghee, fresh cheese, and sweets. The organized sector accounts for 10-12% of total milk production in India and it includes the dairy cooperatives and organized private dairies which produces Western-style dairy processed products based on pasteurization. The share of organized sector in the total milk production handling is increasing by the years (FAO, 2002). India has now become the largest producer of milk in the world, with estimated production of about 81 million tons in 2001(FAO, 2002).Milk production in India accounts for more than 13% of the total world output and 57% of total Asias production. Top five milk producing nations in the world are India, USA, Russia, Germany and France (http://www.aavinmilk.com/dairyprofile.html). After the formation of World Trade Organization(WTO), there were some instances where foreign buyers refused to accept Indian processed food products from Indian food processing industries which did not follow HACCP system.Due to this Industries which are exporting were paying lare amounts of money to foreign consultants for HACCP Implementation (CM, 1997).And also implementing HACCP system has become mandatory for food companies after the formation of World Trade Organization(WTO) and this is due to HACCP is recommended by the Codex Alimentarius Commission (CAC) and the CAC recommendation has been approved by the Agreement on Sanitary and Phytosanitary Measures (SPS) reached under the signs of WTO (Satish Y. Deodhar, 2001). It is an international Body which was established by Food and Agriculture Organization (FAO) and World Health Organization (WHO) of the United Nations with an objective to protect the health of consumers and to ensure fair practices in the food trade. It gives specifications for International Standards for the safety and quality of food codes of good manufacturing practice. The Standards, guide lines and recommendations specified by Codex Alimentarius commission was recognized worldwide for international trade and negotiations and also for settling of disputes by WTO. (Source: GOVERNMENT OF INDIA OUTCOME BUDGET OF MINISTRY OF FOOD PROCESSING INDUSTRIES FOR 2008-2009) Government of India (GOI) Ministry of food processing industries Financial Scheme for Quality Assurance, Codex Standard 2008-2009. Objectives of this Scheme: 1. Motivating the food processing industries in order to adopt food quality and safety assurance systems such as Total Quality Management (TQM) which includes ISO 9000, ISO 14000 and safety assurance systems such as Hazard analysis and critical control points (HACCP),Good Manufacturing Practices (GMP) and Good Hygienic Practices (GMP). 2. To make the food processing industries ready to face them to global competition in international trade after the WTO formation. 3. To prepare the food processing industries in such a way that itv will stick to strict quality in hygiene norms. 4. Enhaning the product produced by food processing industries which will accept by overseas buyers. 5. To prepare Indian food processing industry in technologically up to date which will practice international best practices. The Scheme included the following activities: 1. Total Quality Management (TQM). 2. Promoting of Quality Assurance / Safety Concept. 3. Bar Coding. 4. Strengthening of Codex Cell. 5. Upgrading Quality Control Laboratories. 6. Research Development Programmes for food processing industry 1. Total Quality Management (TQM) Ministry of Food Processing Industries (GOI) is running a Plan Scheme which is promoting food processing industries to adopt food quality and safety assurance systems such as ISO 9000, ISO 14000, Hazard Analysis and Critical points (HACCP), Good Manufacturing Practices (GMP), Good Hygienic Practices (GHP) .And it has assisted 10 food processing units to implement the HACCP, IS09000, GMP, GHP practices during the year 2007-2008. 2. Setting Up/Up gradation of Quality Control Laboratory Strengthening or Setting up or Networking of laboratories will help in introduction of quality and safety systems in food processing industries and maintaining quality of the product at every level of production. Ministry of Food Processing industries (GOI) has started a plan scheme for setting up/ up gradation of quality control laboratory with objectives like ensuring adoption of National food standards, assisting food industries to develop and implement quality management systems such as ISO9000, HACCP etc., analyzing the samples received from food processing industries, and other stake holder and training in the areas relating to quality improvement through own expertise. The Ministry of food processing industries (GOI) has approved financial assistance to the some organizations during the year 2007-2008 for setting up and up gradation of food testing laboratories like Maarc Lab private limited, Pune.,Council for Food Research and Development, Government of Kerala.,Indian Institute of Technology, Kharagpur.,Pradeshik Cooperative Dairy Fed. Ltd, Lucknow.,. AcharyaN.G. Agricultural University, Hyderabad and A.P. State Agro Industries Dev.Corpn.Ltd. Hyderabad. (Source: GOVERNMENT OF INDIA OUTCOME BUDGET OF MINISTRY OF FOOD PROCESSING INDUSTRIES FOR 2008-2009) Indian Government Regulations in the Dairy Processing Sector: Compulsory legislation 1. Prevention of Food Adulteration Act, 1954 The Act was created in Indian Parliament in 1954 in order to prevent adulteration of food and it Rules were formed in the year 1955 .The PFA Act includes food standards, general procedures for sampling, analysis of food, powers of authorized officers, nature of penalties and other parameters related to food. It will give standards to food additives, preservative, coloring matters, packing labeling of foods, prohibition regulations of sales etc. Amendments are incorporated in PFA rules with the recommendation made by the Central Committee of Food Standards (CCFS) which has been setup by Central Government of India under the Ministry of Health and Family Welfare comprising members from different regions of the country. The provisions of PFA Act and Rules are implemented by State Government and local bodies as provided in the rules. The provisions of the Act are mandatory and contravention of the rules can lead to both fines and imprisonment. (Source: http://www.fssai.gov.in/PFA.aspx) 2. Milk and Milk Product Order (MMPO) The Govt. of India had announced officially the Milk and Milk Product Order (MMPO) 1992 on 9.06.1992 under the provisions of Essential commodity Act, 1955.According to this order any person or dairy plat handling more than 10000 liters per day of milk or 500 Million tons of milk solids per annum needs to be registered with the registering authority appointed by the Central Government of India. This order aims at to maintain and increase in supply of liquid milk of desired quality in the interests of the general public and also helps in for regulating the production, processing and distribution of milk and milk Products. So far suitable amendments were made by Government of India for this order from time to time in order to make it more liberal and oriented to facilitate the dairy entrepreneurs. The latest amendment was made on 26/03/2002. At present there is no restriction on setting up of new milk plant but requirement of registration is for enforcing the prescribed standards of qua lity and food safety. The salient features of the new amendments include sanitary, hygienic condition, quality, food safety issues and flexible inspection of dairy plant. (Source: http://dahd.nic.in/milkorder.htm) 3. Standards on Weights and Measures (Packaged Commodities) Rules, 1997 These Rules species obligatory conditions should be maintained for all milk and milk products which are in packed form with respect to declarations on quantities contained. And they are operated by the Directorate of Weights and Measures, under the Ministry of Food and Civil Supplies (Government of India). 4. Export (Quality Control and Inspection) Act, 1963 This act was operated by Export Inspection Council (Government of India). According to this Act all exportable milk and milk products should undergo compulsory pre-shipment inspection for quality control. And the quality control and inspection are administered through a network of more than fifty offices located around major production centers and ports of shipment 5. Pollution Control The milk processing industry should take no Objection Certificate from Pollution Control Board which is Compulsory. Voluntary Standards In India there are two organizations which deal with voluntary standardization and certification systems in the food sector. They are: 1. Bureau of Indian Standards (BIS) BIS has two types of activities, one is formulation of Indian standards in the processed foods sector and the other is implementation of standards through promotion and through voluntary and third party certification systems. BIS standards cover raw materials permitted and their quality parameters, hygienic conditions under which products are manufactured and packaging and labeling requirements.BIS will give ISI mark that can be exhibited on product packages to those manufacturers complying with standards laid down by the BIS. BIS has made mandatory certification for food colors or additives, vanaspati (Hydrogenated vegetable oil), containers for packing, milk powder and condensed milk. 2. Directorate of Marketing and Inspection (DMI) Agricultural Produce (Grading Marking) Act was formed in the year 1937 which had given power to Central Government of India to frame grade standards for agricultural produce. It has formulated certain Standards under scientific manner and is popularly known as AGMARK standards. Recently food safety factors are being incorporated in these standards in order to compete in World trade and they are harmonized with international standards keeping in view the WTO requirements. They will provide Certification to adulteration prone milk products like Butter and Ghee in order to benefit producer/manufacturer and consumer. The Certification mark under the Agricultural Produce (Grading Marking) Act is popularly known as AGMARK. (Source: http://agmarknet.nic.in/right_DMI.htm) Other Government Regulations 1. Industrial License: Normally in India no license is required for setting up a Dairy Project but a Memorandum has to be submitted to the Secretariat for Industrial Approvals (SIA) and an acknowledgment is to be obtained. 2. Foreign Investment: A prior approval from the Secretariat of Industrial Approvals, Ministry of Industry(Government of India) is required in order to Foreign investment in Indian Dairy Industry. 3. Foreign Technology Agreements: It also requires prior approval from the government of India . 4. Import of capital Goods Import of capital goods for dairy processing industry is allowed if it is financed through Foreign Equity and it also need of approval from the Secretariat of Industrial Approvals. 5. Import of Second Hand Capital Goods Second hand machinary can be imported if it meets conditions like minimum residual life of 5 years, equipment age should not be more than 7 years old, certificate from the Chartered Engineers of the country of origin certifying the age , the Residual life is to be produced and import will be allowed only for actual users. (Source: indiadairy.com) The Management Systems Certification (MSC) activity of the Bureau of Indian Standards (BIS): It consists of a series of activities with which it will assess the capability of an organizations Management Systems such as IS/ISO 9001:2000(Quality Management Systems), IS/ISO 14001:2004( Environmental Management Systems ),IS 18001:2000(Occupational Health and Safety Management Systems),IS15000:1998 ( Food Hygiene Hazard Analysis and Critical Control Point (HACCP) System )and the combination of two or more than two systems (integrated management systems) and it will provide third party Certification to the organizations. BIS offers certification to the following standard: IS/ISO 9001:2000: This standard comes under Quality Management Systems Certification Scheme (QMSCS) provided by Bureau of Indian Standards and it is identical to ISO 9001:2000 -`Quality Management Systems . IS does not provide any form of consultancy services for implementation of the requirements of IS/ISO 9001:2000 standard as under its Quality Management Systems Certification Scheme, BIS grants licenses against IS/ISO 9001:2000 standard. Accreditation of BIS QMSCS by Raad voor Accreditatie (RvA), Netherlands, is a testimony of BIS QMSCS operating to internationally accepted criteria. BIS Quality Management Systems Certification Scheme is accredited by RvA for twenty three sectors. IS/ISO 14001: This standard comes under Environmental Management Systems Certification Scheme (EMSCS) and is identical to ISO 14001 -`Environmental Management Systems. This standard helps the organizations to achieve and demonstrate sound environmental performance. It does not provide any form of consultancy services for implementation of the requirements of IS/ISO 14001 but it grants licenses against IS/ISO 14001 standard. IS 18001:2000: This standard comes under Occupational Health and Safety Management Systems and helps in good health and safety performance ensuring an accident-free industrial environment. This will also improves organizations smooth and effective functioning. IS 15000:1998: This standard comes under Food Hygiene -Hazard Analysis and Critical Control Point (HACCP) System and it is designed to identify and prevent microbial and other hazards in food production. It helps the producers, processors, distributors, exporters, etc, of food products to utilize technical resources efficiently and in a cost effective manner in assuring food safety .It does not provide any form of consultancy services for implementation of the requirements of IS15000 standard as under its HACCP HACCP-Quality Management Systems (QMS) Certification Scheme but it grants licenses against IS 15000 (HACCP stand-alone certification) or IS 15000 integrated with IS/ISO 9001:2000 standard (HACCP integrated with QMS Certification). The Benefits of BIS Certification for management systems: It improves both internal operational benefits and external marketing advantages of an organization. And it also provide an assurance of consistent quality, pollution prevention, waste reduction, safety and health of employees to highly competitive international market-place, customers, governments, general public, employees and stakeholders . (Source: Bureau of Indian standards Management Systems Certification Quality Manual, issue 1, 2004). Major problem associated with quality standards: Small holders have difficulty complying with SPS/ QUALITY STANDARDS (FAO, 2002). Conclusion: There is need of Training of suitable man power on Quality and food safety management systems such as ISO Standards ,good hygienic practices and good manufacturing practices and application of concept and principles of sanitary and phyto sanitary (SPS ) and Hazard Analysis and critical control point ( HAACP ) systems throughout the food Chain from farmer to consumer , becomes important for producing quality milk products. So, Indian government should take proper measures in order to improve people skill in the quality and safety management systems so that Indian dairy sector Quality and Safety management systems will improve.