Impossible Tasks in Seven Against Thebes and Agamemnon - Literature Essay Samples

Aeschylus poses two impossible tasks for his heroes Eteocles in Seven Against Thebes and Agamemnon in Agamemnon. Their decisions in these moral dilemmas rest on the split between family and politics. Aeschylus presents a vision in which politics and family cannot be separated leading to the downfall of these men, yet their calls to action distinguish them in sympathy. In order to splice these decisions open, we must look at how each decision is presented on the stage, as well as their particular motivations. The theatrical presentation of Agamemnon’s decision, the play’s inciting incident, does not take place with him on stage; instead the chorus presents it to the audience as a history. The decision to sacrifice Iphigenia in order to propel his ships to Argos has been executed before the Watchman’s opening monologue. This changes the veracity of the history, for it is not simply happening before us. Therefore, we must examine who is telling us this oral history and what benefits or biases they have in recounting it this way. The chorus is comprised of old men, who served as political advisors to Clytemnestra while Agamemnon was away fighting the war. This eliminates them from the infallible; they are essentially politicians serving the King and Queen. Their version of Agamemnon’s sacrifice focuses on his gut-wrenching decision and preparation for death (206-237). These are vivid descriptions to be sure, yet at the crucial moment of the sacrifice of Iphigenia, the actual deed, the chorus sings, â€Å"What happened next, I did not see and I cannot tell† (248). They have skimmed over it, simply repeating â€Å"The prophecies of Calchas are always fulfilled† (249). Why leave out the final moment of execution after such strong description of her pleading for him to stop (L228)? The retelling demonstrates a strong bias in Agamemnon’s favor, for it does not recount the actual murder and instead focuses on Agamemnonâ €™s heroic decision in the sacrifice of his own daughter. This is not to say they are not critical of his decision, they talk of how he â€Å"veered on an impious course† ( L219). But in the moment when they could describe the actual death, they don’t. Their slight criticism also disappears when Agamemnon arrives back home: â€Å"my mind painted an ugly picture of you, I don’t deny it. I thought you must have lost all grip on your senses when you dared that sacrifice, to save your dying men. But now, from a heart loyal and true I say: â€Å"Well done to all who wrought this joyful end.† (801-806). They are playing the field, and if this was not enough they also mention the unfaithfulness of others as if to excuse themselves: â€Å"you will soon find out for yourself, which of your citizens, who stayed at home, were just and which abused your absence.† (807-810). Therefore, in order to examine the motivation of an Agamemnon decision, we must pay close attention to the only action he truly takes upon stage. The decisive moment in whether or not to have sympathy for Agamemnon rests on his arrival home from the war. The chorus mentions the sacrifice of Iphigenia, but Agamemnon’s response lacks any reference to the sacrifice (810-854). Instead he focuses on thanking the Gods and then dealing with political matters of those who were unloyal when he was away. There is a denial on his part of it happening mirrors the chorus skipping over it earlier. He has chosen to move on and his political concerns now outweigh his familial concerns. Even when his wife arrives there is no mention of the sacrifice or even an apology issued. Instead, we witness Agamemnon’s last decision and the one, which defines his sympathy. His wife puts an offer forth that he trample on the red carpets; ones that only gods can touch. At first he denies her request, explaining that perhaps because he feels he can achieve no more power at thi s point, â€Å" you do need add to my fame with these foot-cloths and fine fabrics.† (925) However, if a seer, essentially a political advisor, told him it would be ok he would do it (934). Eventually, Clytemnestra convinces him and he says, â€Å"Well if you want this so much.† But does he truly care about her needs? No or he never would have killed his daughter in the first place, therefore his act can only be only maintained in terms of power and glory. He has conquered the unconquerable Troy and now he has a chance to do as the Gods do, he does not need much convincing at all to trample the carpets. The last stage of power is to be Godly and Agamemnon goes for it and is killed. He sacrificed many of the young members of his community for glory and politics because of his power hunger. Yes, he sacrificed his daughter, but he essentially denies it, the weight of it gone. He loses his sympathy in the quest for power. Unlike Agamemnon, Eteocles’ decision to f ace his brother at the 7th gate takes place before the audience. There is no political twist or considerations made toward political hierarchy, because his actions are dramatized and not recounted by a biased Chorus of old men. In fact this chorus of women provides the history after Eteocles has already made his decision, therefore allowing us to understand after the fact, rather than in the moment (720-790). With this history comes an understanding not of politics, but of fate and its hold on man. Oedipus the father of Polynices and Eteocles placed a curse upon the brothers, â€Å"they might divide with iron-wielding hand his own possessions. (788-790). The curse has destined them to face each other for the city of Thebes. Eteocles hears about a champion at all six gates saving the last one for himself and then finds it is his brother, who will be fighting there (631-675). â€Å"Ah, my father’s curses are now fulfilled! But from me no crying and no lamentation,† says Eteocles (655-656). Eteocles faces his decision with a dignity that Agamemnon lacks, he is accepting of what is going to happen to him or may happen to him, while Agamemnon sacrifices his own daughter so that he will not die at sea. Eteocles has a chance to run away and the Chorus mentions that he will not be called the â€Å"Coward† (700-705). But Eteocles replies â€Å"We are already past the care of gods. For them our death is the admirable offering why then delay, cringing at final destruction? (702-704). His sense of fate allows him to be brave, he knows his end will come, but he does not avoid it. His decision although more based in fate, has political repercussions. His family is the enemy; he must be destroyed so his city can thrive, which reflects Agamemnon’s turning into a beast when he is about to slaughter Iphigenia. However, Eteocles knows that he will also parish in the fight, which involves a self-sacrifice that Agamemnon never would do. His theory is that since it is fate that he fight his brother, why shed innocent blood before he and his brother must fight. By doing this, he is breaking from the very structure of his family’s history in order to do this. They have always been interested in power dating back to Laos who tried to kill Oedipus. This is the first occasion of self-sacrifice for a greater good, that of the people. And in the end is worshipped for his decision. His is the ultimate show of humility and acceptance, which creates a sympathy, for he knows he has to die and goes for with dignity in order to reset the curse of the city of Thebes which his family brought upon them. Agamemnon’s decision is more politically based, while Eteocles’ wishes to restore the honor to a family that has been bathed in blood for years. Aeschylus in both plays poses the question of family versus politics. His contention appears to be that how you deal politically may affect your view of your family and how your fami ly life certainly affects your political life. Politically, your family is your enemy, in both plays they do not allow you to bask in the power you have accumulated. Yet, killing a family member results in the death of both of the heroes, yet in the case of Eteocles he has adopted his city as his family, a noble virtue, while Agamemnon concern is for himself.

Strategic Decision Level Of Strategic Decisions - 1494 Words

1.1.1 Strategic decision level Strategic decision level plays the most important role in any company. They decide the success of the company and they have long period indication towards the company. They involve in most of the departures from practices and procedures. Strategic decisions are unstructured and the manager has to imply his or her business decision, interpretation and instinct into the problem. These decisions depend on some parts of information from environmental factors which are unclear and effective. Strategic decisions are made by the higher level of management. Tactical decision level Tactical decision level is connected to the execution of strategic decisions. They are coordinated towards divisional plans, structuring†¦show more content†¦For example, Shell will invest approximately $80 million to clean up the pollution at Horsehead site in Monaca, Beaver country. The land was the largest zinc smelter in the nation which brings a great disturbance. Shell is setting up the site for a multibillion-dollar petrochemical complex. Shell has the intention to raise the ground level by about six feet and top the metal-loaded soil with concrete, streets and buildings has been permitted by the state Department of Environmental Protection. Shell’s analysis discovered high levels of lead, arsenic and some other contaminants in the soil and groundwater. The analysis assessed a few alternatives including digging up all the contaminated soil. Shell will put between five to seven feet of clean soil on the ground to keep rain water from streaming through the pollut ed soil layer. Gutters will be built in fragments for two streams going through the property and the organization has installed retention ponds and water treatment system to keep the pollution flowing in to the Ohio river. Shell is drafting the deed it arrangements to file with the Beaver County Clerk of Courts that will determine that the contaminated groundwater from the site can’t be used for drinking or farming. 1.1.3 Unstructured decision Unstructured decision is a decision that will probably get the right answers, it is unknown that can get the correct answer. These decisions are based on

Symbolic interpretation of traditional marriage rites, and its evolution case of kom north west of cameroonn Example For Students

Symbolic interpretation of traditional marriage rites, and its evolution: case of kom north west of cameroonn Outline1 Abstraction2 Introduction3 PROBLEM STATEMENT4 RESEARCH QUESTION5 Aim6 Specific aims7 Methodology7.1 Data and Information Collection7.2 Acquisition of Secondary informations7.3 Acquisition of Primary Data8 Data Analysiss9 DELINEATION RESEARCH DOMAIN10 Thematic Delineation of Research Domain11 Geographic and Socio-Cultural Delineation of Study Area12 LITERATURE REVIEW13 Decision14 REFRENCES Abstraction This paper will take a expression at kom traditional matrimony rites and the four stages the constitute the existent matrimony in Kom. It will get down by mentioning where Kom is situated, the assorted 8 orbiter small towns that made up the Kom folk, which are Achain, Akei, Baiso, Baicham, Bueni, Mbesinaku, Mbenkas and Mejang. How they perceived matrimony, how matrimony is practiced in this society. This ethnographic work will besides look at the four phases of matrimony in this community which comprises of wooing, Si Lun Ibi ( to inquire for Kola- which means ask the miss s manus for matrimony ) , Ndo Wi ( the house of the married woman ) and eventually the existent traditional matrimony which is the Ncha Wi ( the ironss of the married woman ) . During the class of roll uping informations I will take in to consideration the symbolic reading of matrimony rites during the four phases of matrimony peculiarly the usage of imagination. The paper will besides concentrate on the importance of matrimony and the factors that prohibits matrimony in this society. Last, the paper will look at the socio cultural development of matrimony in kom, seeking to compare the past and present matrimony, the consequence on the Kom tradition and its persons. Besides the ways of over approaching transgressors involved in this matrimony To efficaciously transport out and pass on this ethnographic work, different beginnings and techniques will be used to roll up and analyse the information severally. Different secondary beginning will be expeditiously utilised. As respects primary beginnings, field trips, interviews, direct observations, questionnaires and other methods used to transport out ethnographic research will be exploited, the usage of native narrative. Finally, informations will be analysed with the usage of both qualitative and quantitative techniques. Tables, per centums, charts and graphs will be used after screening, sort analysing and construing the information. Introduction Marriage in Kom is believed to be the oldest societal organic structure that has of all time existed invented by adult male. Marriage ceremonial in Kom consuetude four phases and a series of rites, these rites are really symbolic in traditional matrimony process.Marriage in kom Begins with secret seeing between the male child and the miss until they have decided to do it official for their households. The brotherhood of adult male and adult female in Kom obligatorily begins with debut which is non a signifier of matrimony but the way to matrimony ; this is the really first measure which makes matrimony as establishment. A adult male or adult female can obtain a esteemed traditional rubric when he/she is married. This goes aboard with three of import facets that accompanied matrimony. Wain ( a kid ) , ifuonjini ( nutrient ) iyamngvin ( the jungle animate being ) . These three Kom three fingers are really of import any married twosomes lives in that a successful household must hold k ids nutrient and the caput of the household must be strong to support and protect and fend for the household. While the adult female must supply nutrient take attention of the kids and be strong as the jungle animate being to carryout her marital responsibilities. Marriage in Kom can either be polygamous or monogamous it depends on the person concerned. Apart from the traditional matrimony which comprises of three chief phrases of which households choose either to make all or merely one, there are besides some other signifiers of matrimonies the civil matrimony, and the spiritual matrimonies. These two other matrimonies are picks of households therefore ; they are non of traditional importance to the Kom society. What can be defined as a matrimony process is the matrimony rite which plays an of import function in matrimony ceremonial. With the absence of these rites the matrimony process is considered fruitless. As clip is go throughing by the Kom people have experienced development in matrimony process and rites, that is why this paper will seek to happen out while matrimony have evolved? What have caused the development? and the consequence of it on traditional matrimony rites and Kom tradition as a whole which the people see it as debatable to their civilization. PROBLEM STATEMENT In matrilinear societies like kom bride-wealth is non transferred because the kids belong to the married woman s kin or line of descent and will inherit from their female parent s group the hubby s inheritors are his sisters kids, and non his ain kids who alternatively inherit from his married woman s brothers, their maternal uncles. In Kom tradition, the groom is asked to pay bride monetary value in hard currency and in material signifier like the assorted membranophones of oil, meat fire wood and host of other subordinates. This immense demands scared many immature work forces from get marrieding. Some migrate and work in the plantations for twelvemonth to acquire the necessary points for matrimony, this make most of them to get married tardily since they have to work for old ages to obtain what will be demanded from them by their comfortable in Torahs. Another factor that hinders matrimony is the cultural impression of witchery, the period given to the groom s household to wait, is normally the clip the bride s household consults a diviner to cognize the societal background of the groom. The things they ever look for are witchcraft, liquidator, unwellness like lunacy, and cryptic decease. When any of these ailments are found they proposal will be turned down. The fact that matrimony at times is strategic it is a job to these people because background study must be done to harmonize matrimony which means it is non based on love. A Fatal Utopia EssayLITERATURE REVIEW Traditional matrimony is a really interesting subject and has been of great concern to research workers and authors. They have tried to cognize what married is all about, those involved in married, the rites performed during traditional matrimony that identify as members of that community, and the jobs they face in married. They are besides seeking to place some proposed solutions to these jobs. The plants of these research workers or authors will be analyzed in respect to this ethnographic research work in the subsequent paragraph. Harmonizing by the ( Journal of Religion and Science Published 15 2005 @ 2010 by the joint publication Board of Zygon, rituals serves to show those cosmic beliefs non for the scientific intent of explicating or commanding the universe but for the experiential intent of giving human existences a placein it. This diary points out that it expresses beliefs about society non merely by maintaining human existences in their societal topographic point but giving them a societal topographic point. The traditional rite perform during traditional matrimony in Kom gives the twosome concern a topographic point in the society of Kom. It gives them the base to perfom other rites within their matrimony and out of the matrimony unit besides therefore it gives them a wider topographic point in the societal unit in the society. ( Jayaram V @ 2000-2010 Hinduwebsite.com ) . He potrays the matrimony rite perfom by the Hindu society during traditional nuptials, the fire ceremonial ( homam ) . The sacred fire is illuminated and the priests chant sacred mantras offering duties to assorted Gods to do matrimony a succes and bless the twosome. This is in line with the Komtraditional matrimony rite where fire is the lone objectthat lits the house when the payoff is being bnrought frontward to the would be household. This rite symbilse integrity and love between the two households, to the Kom people is the beginning of nutrient and nutrient brings love and integrity to households andthe society at big. ( John Wall 2000 ) in his composing provinces that matrimony is a sacrament of matrimonial love which finds its farther look in parent s love for fruit of their gender. This was the instance in Kom in the yesteryear, matrimony was considered to be fruitful if their brotherhood was blessed with kids. Today, this statement is far fetch people get married non because the privation to acquire kids but because they have some other peculiar strings attached to it for wealth and escapade. Thus kids are non truly of import in matrimony in kom as comparison to the yesteryear. You can happen a household without kids, hence matrimony as a sacrament of matrimonial love which finds its farther look in parents love for their gender is hardly exist. ( Kramers K Gthinji 2008 ) position point about traditional matrimony, is a matrimony between between a adult male and adult female which is the most acceptable signifier of matrimony in the society. To him traditional matrimony conforms to the traditional civilization and faith and this can be polygamy or monogamy. These matrimony classs is cultural accepted by it depends on single to take which type of matrimony to travel in to. In Kom polygamy was the extremely adept matrimony this was because a big household means wealth. Those who could non afford plenty to travel for many married womans practiced monogamousnesss. With the development of clip and modernness, matrimony in this society is monogamy people barely do travel for polygamous matrimonies once more. Decision Marriage is a brotherhood between people and it is the oldest establishment that has of all time existed since from creative activity when God created adult male adult female as hubby and married woman. Marriage should be based on love it should non be a trade where human existences are sold every bit trade goods as the instance of bride monetary value, where work forces are tasked to pay higher bride monetary value if the bride is educated. Some traditional rites should be modernised, traditional leaders should set a moderate monetary value for bride monetary value and a fixed sum of stuff goods for this intent if merely if the goods are of of import to the matrimony. Some rite should be kept out of the scene of matrimony. In a nut shell matrimony rites are good because they attaches a batch of import to marriage, some of them are supplications for a fruitful matrimony. The development of matrimony its rite has played a really enormous function in the Kom society both positively and negatively. REFRENCES Carol Ann Muller 1999: Rituals of Fertility and the Sacrifice of Desire. Nazarite Women s Performance in South Africa. Publishing House.the University of Chicago Press Chicago and London. J.L Comaroff 1980: The Meaning Of Marriage Payment. Linda.S Cordell, Stephen J. Beckerman 1980: The Versality of Kinship Roy Willis 1975: The Interpretation of Symbolism. S.E Smith 2006: Marriage Past and Present, Future? Pro Devisch Rennat 2008/2009 Course Document. Wayne Jackson July 28, 2004: As Designed by God. Dainty, Jack, and S. J. Tambiah. 1973. Bride wealth and Dowry. Cambridge, U.K. : Cambridge University Press. J. L. Cmaroff 1980: The Meaning of Marriage Payment. Kuper, Adam. 1982. Wifes for Cattle: Bride wealth and Marriage in Southern Africa. Meyer Fortes 1972: Marriage in the Tribal Societies Sheila Ellison 2000: The bravery to Be a Single Mother: Becoming Whole Again after Divorce. S E Smith 2006: Marriage yesteryear, and present, future. Wayne Jackson, July 28 2004: Marriage As Designed by God Maggie Gallagher, 2001: What is matrimony for? Public intents or Marriage Law.