Assisted Reproductive Technology (ART) Strategies

Assisted Reproductive Technology (ART) Strategies INTRODUCTION Live birth with healthy child is the ultimate goal of ART cycles. There is a complexity of interlinked events that decides the final outcome of ART. This event can be categorised as, Clinical (stimulation protocol, opu, embryo transfer, pregnancy rate etc), Patient related (age, diseases) and Laboratory (ART Lab- oocyte, sperm, embryo, media, etc). There cannot be any single thumb rule for success in any ART cycle due to numerous variations in each categories. However by setting up Key Performance Indicators (KPI) and interpreting the data statistically we can have a better understanding of our success combinations as well as flaws. In this topic we will restrict our discussion upto laboratory category. ART lab and equipments are designed to mimic intra-uterine/ intra- fallopian tube environment. Thus by giving minimum stress to gametes a better embryo or blastocyst can be achieved which may result in healthy pregnancy. In order to have significant pregnancy rate various studies have been performed keeping in mind variables like, co2, pH, temperature, media etc. To have an insight of entire process majority of KPI are directed towards maintaining the above controls and also the clinical aspect of patient. This KPI gives us entire picture from patient age, stimulation protocols, drugs, opu, gametes, zygotes, embryos as well as record of temperature of work stations, room temperature, humidity, incubators conditions, ph, air quality , infection control policy. Thus KPI makes us more vigilant and observes the pattern of success or failure of our lab. By using our KPI we can have customised settings of our monitors and set protocol for a cycle. This Gametes and embryos are in artificial environment mimicking natural environment a stricter control on ph, temperature, air are perhaps most crucial. It is believed and observed that a compromise in any of this parameters does cause detrimental effect on embryos. Usually laboratories have protocols of checking the incubator settings, media, temperature daily. We do observe success rate to vary routinely. Where a drop in preganacy rate is to be considered more seriously , this makes us ponder over our KPI which should reflect the cause. We have observed many instances but we discuss about three such scenarios which caused damage to our pregnancy rates and KPI helped us. First Scenario- opening incubator door frequently On one occasion we observed more number of patients than usual in a batch of ART, while other KPI parameters were within accepted range. This observation lead to the fact that increased number of patient resulted in increase in number of oocytes.. This means that the load on incubator was much higher than usual. This load can be described by frequent opening of door to make fresh plates , transfer embryos, change media, observe growth, and embryo transfer. We used a conventional front load door incubator. Our KPI did not have a count or time period of incubator door openings, though it was handled to be bare necessity. To establish this assumption few studies observed that, there is a difference in temperature throughout the incubator where front and upper shelf had temperature nearer to 37 c as compared to other locations. Temperature displayed on screen of incubator was just an average. Temperature probe recorded average temperature of inside the incubator and hence KPI recordings were quite stable . However an important study observed that incubator door opened for 5 seconds takes a temperature recovery time of around 20 minutes whereas dishes took 30 minutes to come back to 37c. This can be explained due to cooler air from room entering the incubator and also cold co2 gas being pumped in due to decrease in co2 concentrations. IVF work station also has heating mechanism adjusted to 37 c but even that is average temp. And we do see different tempertaure in different parts of table. Further work station is also cooled by laminar air flow . Studies have proven that prolonged temperature variations impacts fertilisation especially high temperature affects cytokinesis of embryos. However we did not record absolutely mass failed fertilisation or mass embryo arrest .Though the number was less but the embryos progressed to blastocyst formation and also gave pregnancies. This leads to debate of optimal temperature required for embryo culture. Researchers have proved that core body temperature of reproductive axis to be 1c less than 37c. Interestingly a study observed difference in blastocyst formation from culturing the embryos at 36c .however fertilisation rate and implantation rate at both 36 c and 37 c were similar. With the concept of mimicking natural environment it was observed that preovulatory follicle had 2.3c less temperature than 36c. This could explain why even after temperature fluctuation we could still get good blastocyst as well as implantation. Another possible theory is a temperature regulating mechanism in embryo which remains an interesting research. Temperature fluctuations have an impact on pH also . Considering the importance of temperature and as most study design are carried out at 37c and better success rate at this temperature makes us accept cell culture to be at 37c. In order to set things right measures were initiated to reduce the number of patients or oocyte in one incubator. On an average not more than 2/3 patient with 6-8 dishes were kept in an incubator. Open culture system was changed to closed culture. Procedures like Dish equilibration, sperm swim up where carried out in mini incubator rather than routine incubators. Another way of controlling this could be use of embryo scope or using single step media or bench top incubators. But we preferred the older method to be cost effective. Second scenario- pH of media, calibration of instruments. Our KPI includes routine CO2 check by CO2 analyser and they were fairly within accepted range and settings were adjusted depending upon observed value to maintain co2 at 5 % or 6% . this percentage varied according to media manufacturing company like, SAGE needs equilibration at 5 % while vitrolife needs it at 6% . As co2 is used to maintain Ph . Despite being vigilant there was drop in overall blastocyst formation and implantation rate. A study of KPI statistics revealed more or less steady co2 and temperature with no changes in protocols . A detailed study questioned co2 analyser observation and it was found that co2 analyser was not serviced or calibrated over 6 months. Investigations confirmed Co2 analyser reading to be faulty. This scenario explains a lot about calibration of our instrument which are meant to check and control our functioning instruments like incubator.Routinely a calibration tolerance of 0.1 was accepted by us. We were using colourless media( vitrolife) rather than â€Å"pink† media ( phenol) hence changes in ph of media were unnoticed. literature supports ph to be most crucial for gamates. Routinely a ph of media scaling of 7.2-7.4 is accepted for cell culture. ph of media is also very dynamic and influenced by temperature,co2, volume of media. This leads to debate of optimal ph of media. Studies have revealed variable ph,that is alkaline in oviduct and acidic in uterus. Oocytes also showed varied ph from Germinal vesical stage ( 7.04 +/- 0.07) to MII stage ( 6.98 +/- 0.010). while amphibian oocytes shows rise in pH during fertilisation but unseen in humans. This opens a theory of intracellular ph regulatory system to mai ntain optimal Ph as required . This balance of CO2 and HCO3 in media sets the extracellular ph(phe) while intracelluarly (pHi) HCO3/Cl ad Na+/H+ regulatory systems maintain stability in cell. This self regulatory system of embryos seems to maintain the balance inspite of fluctuations and hence we see blastocyst formation and even implantation rates. Oocytes maintain their pHi through combination of follicular fluid, granulose cells. Hence denuded oocyte are more vulnearble and depends only up on pHe of media. Studies observed that raising ph to 7.4 or lowering to 6.8 affected the embryo metabolism where alkalinine media caused more damage. Thus ph around 7.2 seems to be more stabilising. Studies have observed ph irregularities to affect actin, cytoskeletal elements, meiotic spindle, cell apoptosis, mitochondria position in embryo. This problem was addressed by calibrating our co2 analyser every 3 months. Media tubes should be capped off immediately after opening to prevent evaporation which can cause ph fluctuation.KPI included servicing dates of each instruments with due date notifications.† Pink media† was not used considering toxicity of phenol and above all in subsequent cycles pregnancy rates were up with above correction.

Lesbian Gay Bisexual And Transgender Media Essay

Lesbian Gay Bisexual And Transgender Media Essay Most of the respondents are found to possess at least a little knowledge about the LGBT (Lesbian, Gay, Bisexual and Transgender) group as it has been found in the survey questionnaire data that most respondents heard and are aware of existence of LGBT. Majority of the respondents approach and expose to media daily, according to the data collected from the survey questionnaires. This means that they have a better understanding of what is the content of media better than those who expose less to media. If there is any information or news about the LGBT group, this group of people will be the first to know and the group who will discuss the most as they approach to the media daily. This made the credibility of respondents and the data collected from them are higher because they understands and approach more to the media, as this research study about the perception gained from media. Among the many kinds of media, a greater number of respondents approach more to the new media. As the internet is not fully controlled by the government unlike other media, the information gained from internet is different from local media. LGBT related information and news can be found more on the internet, as individuals can access to various LGBT related web sites. If the individuals want to know more about the LGBT group, the internet is definitely a better choice compare to the local media. A large part of respondents are aware of the LGBT portrayal are also believed to obtain related information more from the new media, as it can be seen rarely on the local media. Most respondents think that the media in Malaysia does not portray and expose the LGBT group sufficiently as they might not see the related information and article on the local media often. The LGBT related news can still be seen from time to time, but rarely. When there are news about the group, most respondents thinks that it is negative portrayal towards the LGBT group. It might be caused by the news shown are usually not happy news, like they are attacked, robbed or failed a law case. Although most of the time LGBT are being portrayed not positively by the media, more than half respondents still feels neutral about LGBT group after the exposure of media. It is believed that the respondents already possess some information about the LGBT even before exposure of media, and have their own impression and impression towards the group. Their perceptions are still not changed by the media even after negative portrayal of LGBT group in media. A majority number of total respondents find that the portrayal of LGBT group in media is not similar to the reality. One of the reasons might be the respondents already have friends or know someone from the LGBT group in real life, when they starts to understand about them, they find the media portrayal is different to reality. 5.2 Discussion Throughout the research data collection process, it has been found that the data collected from respondents are not quite similar to the articles and information collected in literature review. Although the articles collected so far discusses about the discrimination issues of LGBT in Malaysia, it has been found that the information are different from information gained from respondents who answers the questionnaires. From the articles that have been collected, it can be seen that LGBT suffers from attacks and robbery due to the discrimination issue. However from the data collected from survey, it can be seen that the most of respondents do not view the LGBT group negatively. In fact, they view the group as neutral and view them equally. Other than that, the data collected in the survey questionnaires are seen to be similar with the articles that were discussed. In the local Malaysian media, the media portrayal is not much enough, resulting in the audienceà ¢Ã¢â€š ¬Ã¢â€ž ¢s lack of knowledge about LGBT related information, and often causes misunderstanding towards the group. The respondents who participate in the data collection also, agree about this. Most of the respondents thinks that media does not expose the LGBT group sufficiently. In the previous articles, it is also found that the media portrays the LGBT group differently. It is seen to be more negative as all the news is being attacked, robbed or law suits. Positive news about the LGBT related matter can hardly be seen on the media, causing most of the public perception to be more negative towards the group. In the data collection survey, the results are also similar. Large numbers of respondents agree that the media portrayal is negative towards the LGBT related information, and it is different compare to the reality. 5.3 Conclusion As conclusion, although the LGBT news can rarely be seen in the local media, the public seems to possess some knowledge about the group. It could be someone they know in real life, their peer group or colleague. Which is why, what and how the media portray does not affect much about the respondents because they already have their own perception about the term LGBT. The media, although did not portray the group in a very negative way, did not portray the group in positive manner either. The news and articles that can be seen on the media are usually robbed, attacked and other similar news. The news about positive LGBT attitude is not seen in the media, causing the information about LGBT to be a little bit stereotypes on the mainstream media. Many respondents also agrees the fact that what are the media portraying about the LGBT group are not similar to the reality, as they are not like what are being portrayed and said on the media. A very high percentage of respondents generally feel neutral to the LGBT matters before and after exposure of media. Some agree that it is human rights that should be respected, and some state that they should be accepted as they are, because they are also human being. 5.4 Limitation One of the limitation is the matter discussed is still a very sensitive issue all over the world, not to mention that Malaysia is an Islamic country that does not approve gay rights. The matter, if discussed in public, will surely stir up a big commotion among the society. Some respondents also did not answers the question open mindedly because of their religious view. Some are extremely bias towards the LGBT group and does not like the idea of the group exposing themselves in the public, and thinks that it is not moral. Although most of the respondents think neutrally about the matter, there are still a small group of respondents who carry bias and think that the matter is an issue that should not be discussed in public. 5.5 Suggestion for future research It is suggested that for future research, the scope may be narrowed down to different types of media (eg. Printed media, broadcast media). Although it is more difficult in data collecting process and looking for subjects, it will enable the data collected to be more precise and detailed. The research can also be done to a specific group of respondents, for example only target on homosexuals, and to see if the research carry what result compare to general audience.

Essay --

The conservative party is typically viewed as being very traditional, as well as allowing citizens to become empowered in their own life decisions. Some of the things they stand for include hoping for a long-term improvement of reducing the deficit and allowing mortgage rates to become lower than current levels (Mabbutt). They also believe in lowering income taxes to help people keep the money they worked hard to attain (Mabbutt). Some more views carried by the Conservative party include creating more jobs, more restrictions regarding welfare, and improving the school systems for the youth (Mabbutt). The views of the United Kingdoms conservative party follow the same political perspectives as many other countries around the world. When considering the Conservatives standpoint on the policy of over time, requiring businesses to pay 1.5 times a worker’s wage above 44 hours per week allows them to stay within their views. With this decision it will allow those that put the time into their work to receive the compensation they deserve. In Britain there is â€Å"no legal right to pay for w...

A fair and public hearing by an independent and impartial tribunal: Doe

From the findings, it can be concluded that the results do support the hypothesis that mock jurors place a harsher sentence on the unattractive defendant in the manslaughter case. Whereas, it was not seen as significant on the unattractive defendant in the theft case, this finding is counterintuitive to the hypothesis however, one can speculate that being attractive may be more beneficial to those that are on trial for a serious crime. The implications here could be down to the serious consequences to the defendant’s life if they found guilty for manslaughter, when in actual fact it may not be entirely their fault. Whereas, with the theft case there was no doubt in the jurors mind that that individual was responsible for the consequences of their crime, due to being seen on Closed Circuit Television. With the legal system being highly complicated and complex, and with the limited knowledge the jurors hold about the system, maybe it is this that could explain that people we re more likely to place a lesser sentence on those in the manslaughter case. But this might not be the only reason for this difference, as the unattractive manslaughter-unattractive theft comparison did not yield significant results. As Baldwin and McConville (1979) pointed out that juries easily fall victim to stereotypes, manipulation and outside influences and fails in almost all of its goals, the results found here, and previous research further develops this theory. From the concerning results found, there is evidence that attractiveness does have an unwanted effect due to the internal biases of jurors. As a part of the study, participants were asked to answer short questions if they believed there was a criminal face and 10 out of the 32 participa... ...he did not commit. Retrieved January 3, 2012, from the.point.is: http://en.tpinews.com/2008/04/24/27-years-in-prison-for-a-crime-he-did-not-commit.html Tumonis, V. (2011). Persuasiveness of First Impressions: The Halo Effect . Retrieved January 21, 2012, from SwayCraft: http://www.swaycraft.com/421/persuasiveness-of-first-impressions-the-halo-effect/ United Nations. (1948). The Universal Declaration of Human Rights. Retrieved from United Nations: 3 Whittemore, K. E., & Ogloff, J. R. P. (1 995). Factors that influence jury decision making: Disposition instructions and mental state at the time of the trial. Law and Human Behavior. 1 9,283-303. Zakas, N. C. (2005, July 11). The Eye of the Beholder: Appearance Discrimination in the Workplace. Retrieved January 12, 2012, from nczonline: http://www.nczonline.net/downloads/AppearanceDiscriminationInTheWorkplace.pdf

The Evolution of Frankenstein :: Frankenstein, Mary Shelley

The Evolution of Frankenstein Not so long ago, relative to the world at large, in picturesque Geneva not so far from Lake Leman, Mary Wollstonecraft Shelley took part in a not so commonplace "contest". The contest was to write a ghost story. The outcome was Frankenstein; what is considered today to be a classic, one of the first science fiction tales, and a story immortalized many times over in film. And what at its inception was considered little more than the disturbed and ill conceived writings of a woman by some, and a noble if misplaced effort by others. Critical readings of the novel have grown over time to encompass more aspects of the critical range and to allow for a broader reading and understanding of the work which accounts for more than merely face value formal, rhetorical, mimetic or expressive theories alone. In March of 1818, the same year Frankenstein was published, The Belle Assemblee magazine reviewed Frankenstein. In its opening paragraph states "..that the presumptive works of man must be frightful, vile, and horrible; ending only in discomfort and misery to himself. But will all our readers understand this?". Clearly this reviewer is, in some part, taking into account rhetorical theories. The analysis given is in the interests of the reader, so that they might better be able to appreciate the work. As well, credit is given to formal aspects of the work, the "excellence of its style and language" as well as "its originality, excellence of language, and peculiar interest". Though this review was brief, and did little more than summarize the book for interested readers of the time, it did what many others did not, in that it focused on Frankenstein as an original work that offered something new to readers of the time. Further reviews, from sources such as Blackwood's Edinburgh Magazine allowed the author, whose identity was not known for certain at the time, some small leeway in their criticisms. Though they too agreed that the formal style of Frankenstein was unique and praiseworthy, strictly mimetic theories are taken into account in matters they consider inconsistent within the novel, particularly as they pertain to the nature of the monster. It is looked upon as non-reflective of the way of the real world, that a The Evolution of Frankenstein :: Frankenstein, Mary Shelley The Evolution of Frankenstein Not so long ago, relative to the world at large, in picturesque Geneva not so far from Lake Leman, Mary Wollstonecraft Shelley took part in a not so commonplace "contest". The contest was to write a ghost story. The outcome was Frankenstein; what is considered today to be a classic, one of the first science fiction tales, and a story immortalized many times over in film. And what at its inception was considered little more than the disturbed and ill conceived writings of a woman by some, and a noble if misplaced effort by others. Critical readings of the novel have grown over time to encompass more aspects of the critical range and to allow for a broader reading and understanding of the work which accounts for more than merely face value formal, rhetorical, mimetic or expressive theories alone. In March of 1818, the same year Frankenstein was published, The Belle Assemblee magazine reviewed Frankenstein. In its opening paragraph states "..that the presumptive works of man must be frightful, vile, and horrible; ending only in discomfort and misery to himself. But will all our readers understand this?". Clearly this reviewer is, in some part, taking into account rhetorical theories. The analysis given is in the interests of the reader, so that they might better be able to appreciate the work. As well, credit is given to formal aspects of the work, the "excellence of its style and language" as well as "its originality, excellence of language, and peculiar interest". Though this review was brief, and did little more than summarize the book for interested readers of the time, it did what many others did not, in that it focused on Frankenstein as an original work that offered something new to readers of the time. Further reviews, from sources such as Blackwood's Edinburgh Magazine allowed the author, whose identity was not known for certain at the time, some small leeway in their criticisms. Though they too agreed that the formal style of Frankenstein was unique and praiseworthy, strictly mimetic theories are taken into account in matters they consider inconsistent within the novel, particularly as they pertain to the nature of the monster. It is looked upon as non-reflective of the way of the real world, that a

Defining Humanity Through the Depiction of Loss and Suffering in Epic Poems

Defining Humanity through the Depiction of Loss and Suffering in Epic Poems Casey Dalton 10/8/2010 Forms and Expressions in World Literature Though epic poems, such as Homer’s The Iliad, or Beowulf, were meant to entertain, spread religion and culture, and perhaps even to preserve historical truths, they also have a rarely noticed, possibly accidental agenda; defining humanity. Even tales such as The Epic of Gilgamesh and The Tragedy of Sohrab and Rostam have a mutual theme, though they come from completely different cultures and time frames.That theme is that what makes us mortal; what makes us human is the aspect of loss and suffering in our lives. This is true throughout all epic poems, whether subtle or not. The Epic of Gilgamesh, an ancient Mesopotamian story of a king and his brotherly bond, is a fairly obvious representation of the theme connecting humanity to loss and sorrow. This story dates back to one thousand B. C. E. and â€Å"can rightly be called the first true work of world literature. † (â€Å"Longman Anthology: World Literature† Volume A 57-97) According to the epic, Gilgamesh was a great warrior and king of the city-state Uruk.He was described as almost god-like. This idea is embodied by now popular stories such as the story of Hercules, who is half-man, half-god. He is both praised and feared for his power. The epic reads, â€Å"Supreme over other kings, lordly in appearance, he is the hero, born of Uruk, the goring wild bull. † (â€Å"Longman Anthology: World Literature† Volume A 57-97) Gilgamesh wields all of this power, yet he cannot control himself as a god would. He kills the locals’ sons, and rapes their women; possibly out of sheer boredom. He has been given more power than he can handle.In order to correct the problem, the god Anu convinces the goddess Aruru that Gilgamesh requires a counterpart to keep him occupied. Aruru creates Enkidu, an equivalent to Gilgamesh in size and strength, and t hey become loyal companions. Enkidu has a dream that he is attacked and killed by â€Å"a man of dark visage† (â€Å"Longman Anthology: World Literature† Volume A 57-97) and soon after, dies. Gilgamesh cannot handle the loss of his dear friend and companion. He stays with the body until it is a host to maggots, and then wanders in the wilderness by himself, mourning.Then, realizing that he is mortal as well as his beloved Enkidu, Gilgamesh sets off on a quest to find his â€Å"ancestor Utanapishtim, who joined the Assembly of the Gods, and was given eternal life. † (â€Å"Longman Anthology: World Literature† Volume A 57-97) The story of Utanapishtim’s gift was Noah’s Ark-esque. In which, he was given immortality for building a boat to save humanity and all other living things from a flood. Utanapishtim give Gilgamesh a plant that is said to reverse age. Gilgamesh tells a ferryman, â€Å"†¦this plant is a plant against decay by which a man can attain his survival.I will bring it to Uruk-Haven, and have an old man eat the plant to test. The plant’s name is ‘The Old Man Becomes a Young Man. ’ Then I will eat it and return to my youth. † (â€Å"Longman Anthology: World Literature† Volume A 57-97) The plant is stolen by a snake, being a literal representation of a loss of immortality; making him human. Though, it is also a representation of a rebirth; of the realization that comes to Gilgamesh. After all these events, Gilgamesh realizes that though physically he will die, he can live on through the legacy he leaves behind.And so, he returns to Uruk and becomes a leader, a hero, and a proper king. The theme of loss causing expression of humanity is proven through this passage, â€Å"Over his friend Enkidu, Gilgamesh cried bitterly, roaming the wilderness. ‘I am going to die! – am I not like Enkidu?! Deep sadness penetrates my core, I fear death, and now roam the wilderness - I will set out to the region of Utanapishtim, son of Ubartutu, and will go with utmost dispatch! ’† (â€Å"Longman Anthology: World Literature† Volume A 57-97) Before Gilgamesh’s loss of his companion, mentally, nothing separated him from being a god.He had the strength and ability to conquer anything or anyone. After Enkidu’s death, he realizes that no matter how powerful he may be, he is still a mortal and a human. Gilgamesh succumbs to a symptom of being human, mourning his loss. Previously, he had taken many lives carelessly, but when his companion’s life was taken, he becomes deeply emotional. He becomes irrational and wanders through the wilderness, becoming nomadic, like an animal. It’s as if he is attempting to avoid being human; to avoid being mortal.On Gilgamesh’s return to Uruk, the epic reads, â€Å"A snake smelled the fragrance of the plant, silently came up and carried off the plant. While going back it sloughed off its casing. At that point Gilgamesh sat down, weeping, his tears streaming over the side of his nose. † (â€Å"Longman Anthology: World Literature† Volume A 57-97) The death of his friend caused him to realize that he, too, was mortal, but the loss of his only possible source of immortality caused him to realize that he will never be more than human.Though, the human life he lives is his opportunity to become ‘immortal’ to his people. The tale of The Tragedy of Sohrab and Rostam is a part of the Shah-nama or, The Book of Kings. Though it is a Persian epic, and was originally written around the year nine-hundred eighty-one, it has many strong similarities to The Epic of Gilgamesh. This epic starts off with a hero by the name of Rostam whose cherished horse wanders off and is captured. In search of the horse he comes across the fairest of maidens, Tahmine, who was well aware of his heroic reputation and wished to bear his son.They conceived a son. Rostam leaves his seal with Tahmine, to give to their child and they proceeded to live separate lives. The son is named Sohrab and is born Turkish, opposing the Iranian Rostam, due to political issues. The father and son are unaware of their relation, and meet each other in the battle field. Rostam mortally wounded Sohrab, and with his dying breaths, still unaware of their relation, Sohrab vows that his heroic father will avenge his death, and reveals the seal given to him upon leaving home for battle.Rostam had â€Å"slain the one he held most dear. † (â€Å"Longman Anthology: World Literature† Volume B 509-18) He is then overcome with grief for the rest of his existence. This is the tragedy; the loss of a son, one’s attempt at becoming ‘immortal’, a legacy. Had Rostam not mistakenly slain his own son, and they had joined forces, they would have been an unstoppable force. Secrecy and bad politics kept the son from his father, thus keeping the son from be ing identified with his father, which is where the deeper meaning lies in the epic poem.Though god-like, Rostam was a mortal, and incidentally had destroyed his only son, who had not yet become identified with his father. As in Gilgamesh, the only hope for one to become near immortal is through one’s legacy, being another common theme spanning across the spectrum of epic poems. Rostam had destroyed his only physical possibility of creating a legacy with his own hands, there lies the tragedy. Though, Rostam lost his link to everlasting life, it created one for Sohrab. Never knowing the sorrow of a substantial loss, Sohrab was killed in perfection; he died in a god-like image.Addressing Rostam, a man says, â€Å"Once from afar I saw his arms and neck, His lofty stature and his massive chest. The times impelled him and his martial host to come here now and perish by your hand. † (â€Å"Longman Anthology: World Literature† Volume B 509-18) Sohrab’s image will be preserved as a god’s, as unflawed, never knowing the feeling of suffering; the feeling of loss. Epic poems are not unlike other genres of literature in that they all share common themes and ideas, no matter how conflicting the cultures of which they are tied to.All epics, especially tragedies, remind us of what it means to be human. Whether intentional or not, these poems directly connect humanity to, through our mortality, the loss of what one holds dear. Though, it is taken one step further and is connected to pity, sorrow, and grief. Without these emotions, one is not human.Works Cited The Longman Anthology: World Literature. 2nd ed. Volume B. Pearson Longman, 2008. 509-18. Print. The Longman Anthology: World Literature. 2nd ed. Volume A. Pearson Longman, 2008. 57-97. Print.

Compare and Contrast: Hinduism and Islam

Hindiism and Islam differentiate and Contrast It is univers exclusively(prenominal) last(predicate)y known that spireligious rite credits creates diversity in culture and bedevil new identity and emergelook to looks signifying a new focal point purporttime. In al to the highest degree cases, religious belief is accountable for mountains behavior in conducting workaday activities including business, work, socialization, and cultural functions within a stipulate community. The immensely large majority of the sympathetic species has al centerings looked to a higher(prenominal) author for acceptance, turn in, enlightenment, guidance, and stock-still cardinal(prenominal)times discipline.There argon military manly concerny an(prenominal) different pietisms with me real different practices and beliefs, however, in this paper I result be comparing and contrasting the belief on who is worshiped as the higher power as well as the diet practices and rituals of the t wain common holinesss known as Hinduism and Islam. Hinduism and Islam give federal agency been preexisting for a very pine time. Hinduism main roots dating stake in India and Islam from the Arab world, the both render quite a a considerable number of differences and similarities as well.Hinduism and Islam, former(a) than Christianity, ar devil out of three major religions take ined in the world. It is fractious to spot each similarities between the devil religious groups since they ar known glob eithery to cause fight and chaos wheresoever they arrive together. However, the two religions show vast differences beginning from their origins and development. Islam relys that their faith is founded on the faith adumbrate by a prophesier of god called Mohammed.Mohammed is the core founder of the Moslem religion since the time he genuine revelations from Allah. On the other hand, Hinduism began as consolidation of legion(predicate) religious groups in the su bcontinent of India where, at the time, at that place some(prenominal) wonderers, exiled communities, and prophetic individuals. The groups came together to form the contemporary Hindu religion (Anon. , 2013). Most principally, the two religions have a different concept concerning the Supreme Being, paragon. The Moslem weighs in the man of champion master matinee idol identifyred to as Allah.Allah is given numerous positive attri more thanoveres by Moslems relating him to greatness, however Allah is too termed as merciful, the creator of all, the sustainer of all servicemane keep, and the remarkable one. This concept that Allah is incomparable has allowed all Muslims around the world, though with divers(a) cultures and expressions, to refer to God as Allah. Moreover, the come to Allah is a discrete name from the actors line Aramaic which is a language historically known to have been the native language of Jesus. This descriptor of belief and complete gift in the worldly concern of one God atomic number 18 essentially known as mo nonheism (Naik, 2007).On the other hand, the Hindu sees about the institution of one Supreme Being is irrelevant to that of Muslims. Hindus practice polytheism which is basically the belief in multiple Gods. The word Hindu has a geographic sizeableness relating to a received community referred to as Sindhu who lived beyond the river Indus in ancient India. It is noneworthy to indicate that the Hindu believes that everything is God starting from the bodily elements much(prenominal) as trees, mountains, and rivers to living things much(prenominal) as humans. This in religious education is referred to as Pantheism.While Muslims believe that everything is Gods, the Hindu on the contrary savvys everything as God. In a global perspective, the Hindu has a quite diversified perception of God since every community may have more than than a hundred Gods, whereas others believe to a minimum of three Gods. Hin dus have come up with an argument that they should get married and refer to only one God as divine and holy. This may bring virtually internal conflicts among the Hindus since the scholars might be conciliative with their ancient beliefs and customs (Brodd, 2003, p. 108).However, the two religions change course that man is a manifestation of Gods marvellous creation. This nitty-gritty that all the two equate on is that God or Gods created man and other physical and spiritual creations. Muslims believe that man was created the same in that all men atomic number 18 equal in the eyes and perception of God. In this case, Muslims atomic number 18 against any discrimination on the footing of social status, race, or tribe. Also, Muslims fail to check that God opts individuals on the creation of wealth and other material properties but favor from Allah is given to anyone on the basis of virtues and piety.On the other hand, Hindus believe that men were created in clique syste ms, which articulates mankind is non equal. Instead, human beings are categorized into four facets. The firsts group is referred to as Brahmans who represents the highest multitude in society on the basis of priesthood, wealth and social status, and skilful abilities. This group is certainly the most see and adored since everything is God according to Hinduism. The subsequent group, Kshatriya is splendidly lower in price of social class, wealth, and intellectual capabilities since it represent the see to it class including warriors and heroes in the society.The third year is referred to as Vaisya a group chiefly composed of agriculturalist and artisans in the community. The last group, Sudras includes the terminal ranked individuals in the community likely on the basis of poverty and omit of intellectual abilities. Muslims and Hindus acknowledge that there is life after death since they all believe in the earth of the soul. Also, they both believe that there is judgmen t after the physical death. In addition, the judgment is based on the deeds and the way a mortal has lived have or her life.The positive virtues such as humbleness, respect, merciful, and faithful among others are believed to solve positive results from the judgment. However, the concept with which they both perceive life after death is what differs among the two religions. Hindus do non believe in the existence of an awful place officially known as hell, or the existence of heaven. Instead, Hindus believe in the power of reincarnation. This means that they believe that a psyche is natural afresh in other life once he or she dies.The reincarnated person exit then acquire a new status based on his virtues and attributes of the previous life. This contradicts with Muslims beliefs of the body and soul. Muslims believe that a human being has two destinations every heaven or hell. Heaven is for people who have upheld their belief and trust in Allah with the refection of their de eds. On the contrary is a place of anguish and torture for those who refuse to follow Allah abridgmentd commandments. However, the decision to go to either place depends on the ruling make on the Day of Judgment.Similarly, both religions have a certain sensual they are restricted to eat. In Islam, they have all the luxury to eat all kind of meats from dismays, lambs, goats, and poultry except pigs due to some beliefs about the unsacred constitution of the pig meat. Hindu believes that because food is a gift from God, it should be treated with great respect (V, 2000). Hindus do not enjoy the luxury of have cow meat since they perceive the animal as sacred due to their pantheism nature. pricey Hindus believe that all of Gods creatures re worthy of respect and compassion, no matter of whether they are humans or animals (Elgindy 2005). Therefore, a cow is viewed as divine and sacred consequently it basenot be eaten. Hinduism encourages being vegetarian and avoiding the eating of any animal meat or flesh (Elgindy 2005). However, not all Hindus get hold of to practice vegetarianism, and they may adhere to the religions dietary codes in variable degrees of strictness (Elgindy 2005). Also, the two religious groups do entreat except that they pray differently.Hindus more often than not pray in temples, whereas Muslims usually pray mosques. Hindus temples are usually decorated with unhomogeneous pictures that manifest the being or the nature of their Gods. However, Muslims are not allowed to have any pictures in their mosques since God is incomparable to anything not even the physical representation through and through pictures. The Islamic religion is founded on the basis of activism which calls for all Muslims to go out to the full world teaching people to adopt and believe in the faith outline by the Quran, the Muslim Holy Scripture.Therefore, most Muslims are dedicated to teaching their traditions and practices concerning their faith to other tribes and humanity that do not necessarily espouse Muslim beliefs and faith. On the contrary, Hinduism is based on personal tenets of adjustment which include patient listening even to non believers. Hindus basically believe it is a matter of time before people wake up and embrace Hindu principles and their faith. Therefore, Hindus believe that, at the end, all religion in the world will conform to their belief in pantheism.Muslims are very specific to their ritual and religious practices since they observe strict continence periods to even over five geezerhood in special periods such as namaz and roza. Fasting is considered an opportunity to earn the praise of Allah, to wipe out previous sins, and to pull in the suffering of the poor (Katme 2009). Fasting is to a fault partly to be in control of appetite and to avoid food dependency (Katme 2009). It is the fourth ritual observance in the Five Pillars of Islam. Also, Muslims wake up very early in the morning, on a daily basis, to pray to their God, Allah.On the contrary, Hindu does not put much effort in religious rituals instead they engage in selfless activities so as to change magnitude their probability of being reincarnated to a higher being. In addition, Hindus belief that God is everything, only outlines that God can take any form to intermit his existence. Hindus alike outline that their view of God shows that God has absolute love for love humanity and creatures. Therefore, God is not necessarily a manlike according to Hindus, instead God can reveal himself inform of a distaff figure or an animal.Islam religion believes in the existence of Gods angels who are given the duty to fulfill Gods tasks. In Muslim, God cannot reveal himself in any human or physical form, however quite an than revealing his nature in a divine form he sends angles to protect human beings. Moreover, angles are invisible to the naked eye, and they also do not need human comfort since they are heavenly created hence d o not posses human qualities. The two religions are similar in that they are built on the surmise of loyalty to God. This theory requires all the believers in both religions to trust and conform God without oppugn or doubt.Also, the theory is based on purity and peace supported by unquestionable submission to God. Although, the two religions purely foster people to trust and obey God, they acknowledge the importance of own will in a personal decision. This means that Hindu and Islam do not ferocity any individual to become one of their own or restrict soulfulness from going into other religions. Instead, followers are given the will to decide whether to stay, or shift to other religious belief, but once an individual decides to stay him or she must follow the religious principle held by the either of the group.Beside, followers are allowed to choose on their own with the acquiesce that their decision and their way of living will be judged or will coin their reincarnation i n the next life (Horton & Plunkett, 2002, p. 36). Also, there are other slight but significant differences among the two religions. The Muslim religion is based on a politically built system emulating Mohammed way of living which was essentially based on military power, missionary zeal, and political control. On the other hand, Hindu believes in many Gods is meant to provide spiritual freedom to the followers devoid of political influences.Also, Hindu religion is presented as a more feminine religion rather since the symbol of the cow signifies motherhood and fertility. Also, many Hindu deities are females and their temples consist of arts full of female figures. Muslim, on the other hand, worship a masculine Allah since most of the women are not allowed to enter mosques, and also women are hide while in public. There are also different ways to take the truth in Hindu, whereas Islams believes in only one true way (Brass, 2005, p. 119).The two religions outline one another as arro gant and disapprove their faith, on the basis of varied grounds. For many years, there have been various wars and grievances containing the two religions with Muslims cleaning numerous Hindus in India for destroying their places of worships, Mosques. As seen in the above contest, there are more differences in the nature of the tow religions rather similarities. Hindus and Islams disagree on the bases of existence of one God, life after death, existence of angles, and others key areas relevant to religion.However, both religions are built on positive attributes, the theory of devotion to God and acknowledge the importance of human free will. Therefore, there is no place that both religion advocates for war or hatred that have preexisted among the two religions. Since both of the Gods allow positive attributes of love and tolerance, these attributes should be used as a basis for uniting the two religions. full treatment Cited Anon. , 2013. Diffrence Between net. Retrieved from http/ /www. differencebetween. net/ multilateral/difference-between-islam-and-hinduism/ Brass, P. R. , (2005).Language, Religion And Politics in nitrogen India. 2 ed. New Delhi iUniverse. Brodd, J. , (2003). World Religions 2003 A Voyage of Discovery. 2 ed. Winona Saint Marys Press. Horton, P. & Plunkett, R. , (2002). Delhi. 3 ed. Footscray Lonely Planet Online Shop. Katme, Majid A. , (2009). Faith and aliment Retrieved from http//www. faithandfood. com/Islam Naik, Z. , (2007). Basic Beliefs of Hindus and Muslims Retrieved from http//www. islam101. com/religions/hinduism/hindu_muslim. html V, Jayaram. (2000). The Hindu way of life Part 1 & 2. Retrieved from http//www. hinduwebsite. com/