The Main Characteristics Of Pentecostalism Theology Religion Essay

The Main Characteristics Of Pentecostalism Theology Religion Essay Since its inception in the first century, Christianity has been evolving as a social institution, changing its organizational shape, redefining its mission, and creating new expressions of worship. Since then there has been a vast change in denominations, where some decline and revival has been witnessed through the years. The year 1906 brought new recoveries into a different type of worship in United States of America (USA). In USA, Los Angeles newspapers reported as gathering of people of different races and cultures describing them to involve the poor and rich, blacks and whites, men and women, young and old in a temple in Azusa Street displaying a new form of worship, praying, singing in unknown languages, dancing and clapping. Audiences gathered to witness what was happening. This was the biggest revival of the time in USA.  [2]  Testimonies, diaries, articles were written by those involved and those who witnessed this great event. This was the beginning of what is called Pentecostalism today, the major driving engine of Christianity to its origins, the first century.  [3]  Although, most scholars have debated whether Pentecostalism had multiple almost simultaneous origins in different countries the same time it originated in North America, there is no doubt that that it is the strongest C hristianity today in the third world.  [4]  This essay aims to examine its origins and its main three chosen characteristics which are spiritual gifts, personal encounter with God and the power over demons and Satan. Definitions Allan Andersons explanation on Pentecostalism is that it is perceived as a movement of believers who affirm to the work of the Holy Spirit and the exercising of the spiritual gifts as evidenced through speaking in tongues with foundation grounded on the emphasis of the acknowledgement of salvation attained through Jesus Christ.  [5]  David Martin and Peter Mullen state that speaking in tongues consists in the utterance of unintelligible sounds, often in rapid sequences, by persons who seem to be in conditions of varying degrees of dissociation.  [6]  Pentecostal is linked with the doctrine of subsequence and initial evidence which originated from USA in the beginning of the twentieth century, referring to the experience of the baptism by the Holy Spirit.  [7]  Therefore, those devoted to this theology are called Pentecostals. However, a change happened during the 1960s, when some Christians within main-line denominations started to accept the Pentecostalism phenomena as part of the worship experience.  [8]  This new form of Pentecostalism became known as the Charismatic Movement. Charismatic describes any form or experience of Christianity that emphasises the charismata which means spiritual gifts (such as tongues, prophecy and discernment) listed in for example 1Corinthians 12, as well as a dynamic experience of being baptised or filled with the Holy Spirit.  [9]  A highly significant proportion of Christians and churches that have emphasis on this dynamic renewing experience and the operation of gifts of the Holy Spirit are called charismatics. The charismatic movements widely penetrated the traditional historical churches from the 1960s, Protestant and Catholic, Church of England (C of E), Methodist, Baptist or URC churches, or the Roman Catholic Church in what has been termed the charismatic r enewal.  [10]  Therefore Renewal describes the expression of this new form of spiritual life within these previously existing historic mainline churches or denominations. The difference between charismatics and Pentecostals is the aspect of the initial evidence like signs and wonders as well as the encountering of power which charismatics deny hence agreeing in the tongues. Whereas, Pentecostal denotes the identity maker of tongues as the evidence of the Holy Spirit baptism whilst the Charismatics denote the Holy Spirit gifts, the teachings of prosperity and spiritual warfare.  [11]   Consequently, the word Pentecostal shifted from just refereeing to a particular group of denominations to any denomination whose worship experience includes some sort of Pentecostal phenomenon such as speaking in tongues. Since the rise of the Charismatic movement, traditional Pentecostals are usually referred to as Classical Pentecostals. The term Classical Pentecostal refers to a person or organization which believes that the baptism in the Holy Spirit is a second work of grace subsequent to conversion, and that the initial physical evidence of this experience is speaking in other tongue that is the languages unknown to the speaker.  [12]   Origins During the centuries from the Early Churchs time about 1500 plus years to the 20th century there were Christians traditions which influenced the formation of Pentecostalism such as the Reformation tradition, specifically the Anabaptist and Arminians, the Holiness and Evangelical Movements.  [13]  The historical survey of the development of Classical Pentecostalism will cover the years from 1738; John Wesleys Aldersgate experience time when he emphasised the Holy Spirit in His teachings.  [14]   The advancement of Pentecostalism can be dated back to a January the 1st 1901, a charismatic revival at Bethel Bible School in Topeka, Kansas USA. As Charles Parham, a former Methodist ministers students had questions about the evidence of baptisms with the Holy Spirit after his Spirit baptism teaching, following the Book of Acts. There was an experience of this baptism following a fervent prayer with students resulting in the experience of speaking in tongues.  [15]  The enthusiasm of the students following Charles Parham teachings brought an amazing Pentecostal experience as of the Apostles in the Book of Acts. Cox stated that Pentecostalism rose among a group of people who were waiting for it.  [16]  Charles Parhams teachings opened the doors to what was later called Pentecostalism. Robert Gromacki called Charles Parham Father of the Pentecostal movement.  [17]   From Parhams bible school, the movement became the worldwide movement following the Azusa Street revival mentioned above. This was through a black African American preacher called William Joseph Seymour who was also a student at Parham School who longed for the Spirit baptism and witnessed the first experience of speaking in tongues. His meeting with Parham had a big impact in William Seymours belief about the Holy Spirit baptism.  [18]  He contributed to the spread of Pentecostalism; he did not just believe but took the message further. Cecil M. Robeck gives the brief background of the journey William Seymour took to promote what is today called Pentecostalism. In his account he mentioned that William Seymour was invited to Los Angeles to be in charge of one ministry. After preaching about the baptism of the Holy Spirit, he was denied the position to pastor that congregation. He ended up living with black friends Edward and Mattie Lee who sympathised with him where he conducted prayer meetings in their house. This was the beginning of the great movement as they started to pray together and later invited other people to join them. The number increased and they moved to a bigger house. It was in the house of Richard at Ruth Asberry on the 9th of April 1906 as they were studying the bible that they experienced the power of the Holy Spirit. In this meeting, an eight-year-old black boy began to speak in tongues and soon crowds were attracted to the house. After this experience the house could not accommodate the growing large numbers of people who were coming to join in prayers and worship. They had to move to Azusa Street, were the greatest revival took place. Then Azusa Street became the house for the world Pentecostal movement.  [19]  Therefore the Azusa story is exceptional when the roots of Pentecostalism are discussed. Cecil M. Robeck labelled the Azusa Street Revival in Los Angeles à ¢Ã¢â€š ¬Ã‚ ¦ the birth place of Pentecostal movement.  [20]  Harvey Cox acknowledging the root of Pentecostalisms origin to be understood with reference William Joseph Seymour.  [21]   From Azusa Street, Pentecostalism spread to the other parts of the world by members who experienced the Pentecostal revival and formed Pentecostal Churches.  [22]  Congregations spread around USA extending to Africa through missionaries that went preach this Pentecostal experience to other parts of the world By early 1907 à ¢Ã¢â€š ¬Ã‚ ¦ entered Mexico, Canada, Western Europe, the Middle East, West Africa and several countries in Asia, spreading to Northern Russia, Southern Africa and Eastern and Central Europe. The Apostolic Faith Mission was the first Movement that Mr Seymour established consisting of different denominations with one agenda of Faith.  [23]  In 1914 was the first official statement of the Classical Pentecostal doctrine of the baptism in the Holy Spirit by the Assemblies of God in the United States. They are hundreds of Pentecostal denominations and fast growing over the last forty years, David Martin, sociologist who has done a lot of work on the estimates of Pentecostalism has reported it to be the largest global shift in the religious marketplace. He quoted a total number of Pentecostals and charismatics worldwide to at least a least a quarter of a billion by 2002.  [24]  This has expanded to the West reaching other countries such as India, China and Chile.  [25]   They are here main groups of Pentecostalism identified with their unique beliefs though some aspects might be similar. One of the group is identify by their belief in the work of the Holy Spirit, speaking, in tongues, baptism with the Holy Spirit, the works of grace, salvation and sanctification as continuous in their lives; the other group beliefs entire sanctification over and above some aspects of the above group, called then Wesleyan Holiness; last but not least excludes themselves in the belief of the Trinity aspect of God, called oneness Pentecostals.  [26]   Main characteristics Spiritual gifts The birth of the Pentecostal movement in the early twentieth century was evidenced by followers of Christ exhibiting the gifts of the Holy Spirit often referred to as the supernatural gifts. It got its roots from the Early Church with ecstatic phenomena gifts of the Holy Spirit.  [27]   The experiencing of the Holy Spirit baptism resulting in speaking in tongues in Topeka, Kansas sprang up the twentieth century Pentecostal Movement in 1901. Dayton asserts that the eighteen century American revivalism, Holiness Movement played a part in its origins.  [28]  Charles Parham believed there was more on the entire sanctifications, the teachings of the Wesleyans, in his views. Therefore he bestowed sanctification and charismatic power as both part of the second blessing. His views were more extreme than many in the Holiness Movement. The teachings on investigations for signs of sanctification led to questions if this was related to the baptism of the Holy Spirit. As the students were determined for the outward evidence signs of the baptism, speaking in tongues was the first sign of the spiritual gifts To have a good understanding of what is meant by spiritual gifts, I would consider two definitions which defines spiritual gifts as à ¢Ã¢â€š ¬Ã‚ ¦divinely given capacities to perform useful functions for God  [29]  Similarly Deffinbaugh defines spiritual gifts as the God-given capacity of every Christian to carry out his function in the body of Christ.  [30]  The se definitions adequately purvey the Pentecostalism understanding of Spiritual gifts. These spiritual gifts are believed to have originated at Pentecost as explained in the Book of Acts. Over the period of three years after the Azusa Street revival which sparkled the Pentecostal Movement, Seymour saw the restoration not just of speaking in tongues but all gifts of the Holy Spirit.  [31]  These are spiritual gifts listed in 1 Corinthians 12:7-11. These gifts can be; speaking in tongues, interpreting tongues, prophesying and healing power.  [32]  According to Luke; When the day of Pentecost had come, they were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability (Acts 2: 1-4 NRSV). This was a physical evidence of being baptised by the Holy Spirit as they converted and believed in Jesus Christ. Kenneth Boa describes the gift of tongues as the supernatural ability of a believer to speak in an unlearned language by the speaker enabled by the Lord.  [33]  This can be interpreted by someone who receives the gift of interpretation of tongues. This is interpretation into the language of the body in which the message is delivered not a strict translation, but an interpretation of the essential content of the tongues message.  [34]  Critiques of tongues Thomas Aquinas believed to have been of the Apostles only in the early church to enable them to reach all nations as commissioned but presently it as to be done through language study.  [35]  There are also those with the gift of healing gifted to heal the sick. The variety of the gifts can be divided into different sickness, for example some specific gifts are to heal cancer or emotions, mental illness and many more sicknesses.  [36]   Personal encounter with God Access to God matters most to Pentecostals, life controlled by the Holy Spirit. They stress effectiveness the experience of God. What matters most is the felt power of the Spirit in the world, in the church, and in ones own life. Their faith is experiential, living faith in the living God who can miraculously, substantially intervene in the world.  [37]  For Pentecostals, from history they understood the as direct and immediate and self-authenticating.  [38]  This is explained in simple terms that Pentecostals understanding of the baptism of the spirit grants the authority by virtue of the individual experience of this powerful encounter with God. Therefore, their belief is that though the Holy Spirit they have a personal encounter the authentic and legitimate experience of God. Power over demons and Satan Pentecostals stress the empowerment and the felt power of the Holy Spirit in the world. Their focus and faith is in God who miraculously substantially intervenes in the world. For example, Martin discusses how Pentecostalism unites its belief with the social inspiration and the experience of the Spirit.  [39]  That is the understanding of the power of the Holy Spirit over any social powers that could be powers of darkness. In short, it is a consideration of two different factors, external (demonic forces) and internal factors (Holy Spirit). These make Pentecostals feel part of the community, as they distinguishes the God and Satan, devil and divine, sickness and health. They believe they have power over demons, through the Holy Spirit, that they can obtain through prayer. That is power over sin, spiritual blindness, social oppression, and Sickness. They refer this as their spiritual weapons. One of the most factors which contributed to the Growth of Pentecostalism is their belief in deliverance from evil spirits. Anderson, for example, points out that the main attraction of Pentecostalism à ¢Ã¢â€š ¬Ã‚ ¦ is still the emphasis on healing and deliverance from evil.  [40]   Their Theology extends to the apocalyptic belief of the coming of the Kingdom which includes the element of the final victory over Satan and death, which is a spiritual warfare.  [41]  The term spiritual warfare is referred to evil spiritual forces such as demons including Satan as mythological realities. Thus, the baptism of the Spirit enables the believers to conquer the spiritual battle and overcome the enemy. As Apostle Paul states, we live as human beings, but we do not wage war according to human standards; for the weapons of our warfare are not merely human, but they have divine power to destroy strongholdsà ¢Ã¢â€š ¬Ã‚ ¦ (2 Corinthians 10: 3-4 NRSV). This is the belief that the Pentecostals have dependence on the Holy Spirit for power to enable them to fight the devil and any principalities of darkness. That is demonic attacks and possessions, physical and emotional sickness, evil spirits and so on. These claims are biblically based as Pentecostal believes in the true Word of God. Martin and Mullen clarified that for Pentecostal the supreme authority is the Bible, the inspired, infallible and inerrant Word of God to which all else must be subject.  [42]  Just to mention few examples of bible passages to support these claim of their belief; 1 John 3:8 which states that the Son of God was revealed for this purpose, to destroy the works of the devil (NRSV), He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son (Colossians 1:13 NRSV) and Jesus  summoned his twelve disciples and gave them authority over unclean spirits, to cast them out, and to cure every disease and every sickness (Matthew 10:1 NRSV) and many more. Therefore Pentecostals take the word of God seriously and base their belief on what it says. Conclusion In conclusion, the essay has examined the origins of Pentecostalism. It has looked at its roots from early church, through the Holiness movements with the teachings of doctrine of sanctification. The teaching about the Holy Spirit and the actual experiencing of its baptism contributed to how Pentecostalism spread to other places. It has also touched on the explanation of charismatic its difference with Pentecostalism. Last but not least, three characteristics of Pentecostalism have been discussed though this is not the exhaustive least, however due to the limitation of the essay, only three were discussed. We have discovered with reaches that Pentecostalism is a growing movement. It has contributed to the inclining of Christianity as it was declining in many parts of the world. Their emphasis being the baptism by the Holy Spirit and spiritual gifts that can be received to believers by Gods will.

Overview of Bristol, Rhode Island

Overview of Bristol, Rhode Island Silva 1 Thousands upon thousands of cities and towns blanket this beautiful planet. Many different cities and towns are indeed interesting subjects for study and analysis. One particular town in general possesses many characteristics that help to build what this planet is. Bristol, Rhode Island definitely is a magnificent town to visit, live, or study. Why Bristol? Bristol, Rhode Island and its unique history, culture and other geographic characteristics make it a wonderful place to live. To understand the Bristol of today, one must critically analyze the history of the area. Bristol has a long, rich history—a history that dates back over 1000 years. Around the year 1000, Vikings from Iceland are believed to have landed on the shores of what is today Mount Hope Bay (Almy 8). This is the first recorded contact from the outside perimeter of the world to Bristol. Many believe that the name â€Å"Mount Hope† has been passed down from these Vikings to the indigenous Amerindians of the region. The Amerindians ultimately passed the name onto the first English settlers (Almy 8). The first European settler to make his home in the Mount Hope Lands was John Gorham. Gorham was granted 100 acres of land by the Plymouth colony, and has been given credit to be the official founder of Bristol. Much of the surrounding time saw little English settlement. However, much of the time was devoted to a series of conflicts between Amerindians and English settlers. The most notab le conflict was the King Phillips War (1675-1676). The Amerindians were subsequently crushed by the English settlers and Amerindian control over the lands was lost forever. The Mount Hope Lands were now under full control of the Plymouth Colony and not the Amerindians (Funk Wagnall’s 358). The colonial administrators took little time in making attempts to develop the area, and in 1680 the process of settlement took a momentous step. Four proprietors bought a tract of land (what is now Bristol). At this time the relative location of Bristol was as follows: The Mount Hope Lands lied between present day Taunton and the Mount Hope Bay on the East and the Narragansett Bay on the west; the land also extended from Bristol Ferry some 6 miles from the north (Almy 8). The Proprietors took their land and broke it up, selling portions to other English settlers. The following year, 1681, the first town meeting was held and a decision was reached about the future name of the Mount Hope La nds. The settlers saw the opportunities that were before them and they chose to name the Mount Hope Lands after the seaport city of Bristol, England in the hopes that one day, Bristol of the New World would emulate the success of Bristol, England (Funk Wagnall’s 358). Bristol finally had a name and a mass a settlers that would plant the seed and develop the area to what it is today. It is important to understand at this particular point in history the town of Bristol was under the auspice of the Plymouth Colony, which today is present day Massachusetts. The surrounding areas, most notably Taunton, made attempts to diminish the role of Bristol within the colony; therefore, Bristol attempted to remove itself from the Plymouth Colony and chose to be annexed by the colony of Rhode Island. At a town meeting in 1747, Bristol decided to officially break away from Plymouth Colony, and Rhode Island was there to take the potential seaport. Bristol was now part of Rhode Island (Almy 9). Bristol, as it is known today, came into existence. To better understand the Bristol of today, two important aspects of Bristol’s history must be understood. The history of industry and the history of immigration helped to shape Bristol immensely. From 1680 until about 1830 the town of Bristol was engaged in commerce and agriculture. Everything from onions to slaves was exported from this busy seaport all around the world (Almy 9). A new industry sprang up in 1832 as ships were sent out in search of whales on the Pacific Coast—whaling was successfully profitable for nearly 10 years. At about the same time the Industrial Revolution took hold in Bristol. Distilleries, gristmills, tanneries, and shipbuilding sprung up all over Bristol to support the commerce she engaged in (DiGati 15). The industrial age dominated Bristol for the remainder of the 19th century and most of the 20th century, but today Bristol is not engaged as heavily in manufacturing as it once was. A general shift, nationwide, has been to service industries. Another important historical aspect that has shaped Bristol is immigration. Several ethnic groups have come to Bristol throughout the years. The history of immigration in Bristol is necessary to understand the demographic composition of present day Bristol. In 1846 a massive potato famine struck Ireland, which led many Irish to flee their homeland and immigrate to the United States. Some of these immigrants ended up in Bristol, and by 1852 there were hundreds of Irish residing in Bristol. The Irish brought with them many new cultural traits; among those was their religion—Roman Catholicism. In response to the Irish presence in Bristol, the first Roman Catholic Church was built in Bristol in 1855. However, industry in Bristol was growing faster than the workforce, and a massive campaign was launched to recruit cheap foreign labor, or more specifically the Italians. The Italians were the second major wave of immigrants to reach Bristol; a high concentration immigrated around the 1880s (DiGati 16). The third major migration to reach Bristol is the most important, and the reason why today half the total population is from Portuguese ancestry and 20% of the homes still speak the Portuguese language (Census 1990). The Portuguese influx into Bristol has been steady and constant throughout most of the 20th century, and exploded immensely during the late 1970s as volcanic eruptions created havoc among the Azorean Islands (DiGati 16). The Portuguese, like other ethnic groups, brought a culture that is clearly evident today in Bristol. Unfortunately, there is a dark side to Bristol’s history that must be mentioned. Bristol actively, and openly engaged in the trading of slaves. Between the years of 1804 and 1807, 8,238 slaves were delivered to be sold by Rhode Island ships (DiGati 15). How could Bristol engage in this enterprise? The answer is money. Today Bristol is a prominent town in the State of Rhode Island and Providence Plantations, and serves as the seat of Bristol County in Rhode Island. Located on a peninsula between Narragansett and Mount Hope Bays, Bristol is about 12 miles southeast of Providence and 12 miles north of Newport. With a population of 22, 000, Bristol is easily accessible from Route 114 or Route 136 via Route 195, and from the Mount Hope Bridge via Route 24 (http://www.town.bristol.ri.us/about1.htm). To the west of Bristol’s border is the Narragansett Bay, which gives Bristol excellent access to the Atlantic Ocean. The demographics of Bristol help to create a diverse town. Census data reveals many changes and patterns of certain demographics within Bristol. Population demographics revealed by the 1960 census give keen insight into the town of Bristol during the 1960s. The total population of Bristol in 1960 was 14,570; of this total a mere 26 were nonwhite who inhabited Bristol (1960 Census). The African American population in Bristol at that time was virtually nonexistent. In terms of the minority presence in Bristol, nothing has changed over the years. From 1960 to 1990 the population of Bristol has grown to 21,624 persons; of this number a mere 60 are from African decent (1990 Census). A great disparity exists between the population of whites and blacks in Bristol. Statements made by minorities in Bristol gives insight into the reasons why this disparity exists. There is a feeling that opportunities are available, but, perhaps, the property is too expensive for minorities to afford to buy. D onald Isom, a concerned resident of Bristol, stated, â€Å"Property is expensive in Bristol, and minorities just can’t afford it.† Hopefully as wages for minorities increase, property will become more affordable for minorities in Bristol. Another interesting demographic characteristic that has remained intact over the years is the relative stability of the ethnic composition in the town of Bristol. In 1960 the total number of foreign born residing in Bristol was 2,367; of this total 1,476 were Portuguese; a distant second were the Italians, which had 474 foreign born residents in Bristol (1960 Census). At the present time, little has changed in the ethnic composition of Bristol. According to the 1960 Census, 9,146 declared Portuguese ancestry—nearly half of the total population of Bristol; again the Italians were a distant second with 4,768 declaring Italian ancestry. These statistics leave little doubt that the Portuguese are a dominant factor in the population of Bristol. The impact of the Portuguese on Bristol can also be seen by the language grouping in the area. A whopping 4,554 persons speak Portuguese at home, which constitutes 20% of the total population. The Portuguese have been able to preserve their culture in Bristol; the language data clearly explains this. Bristol is getting old these days. The population of Bristol has been growing gradually older throughout the years. In 1960, 10% of the total population was ages 65 or older. As of 1990 the proportion has doubled to nearly 20% (1960 1990 Census). The aging of Bristol can be attributed to improved medical treatments since 1960. The proportion of men to women in Bristol has remained the same since 1960, equally divided between men and women (1960 1990 Census). Income statistics in Bristol raise questions about equality in the town. A great disparity exists between men and women and their average yearly income. However, the gap in income has closed somewhat since 1960. In 1960, the average male, working full time, earned approximately $3,846 per year, while the average woman earned less than half that total—a mere $1,828 dollars (1960 Census). By 1990 the gap had closed significantly, but not enough to merit full equality. The median income of a female working full time was $18,402, while the median income of a male working full time was $27,422 (1990 Census). Although the situation has improved, there is a long way to go, not only for Bristol but also for the rest of the country. The disparity between wages is not a problem just for Bristol, but it’s a problem that faces the nation as a whole. Sandra Pereira, an employee of Coastal Medical in Bristol, stated her concerns on this matter, â€Å"Men are the ones who own most of the businesses [in Bristol] and they hire other males and pay them the big money. More women have to get better educated and take an active role in business, and hopefully [women] will make more money than men.† Housing statistics reveal interesting traits in Bristol. In 1960 there were 4,284 homes in Bristol, and 3832 of them were occupied. The owner occupied 3,326 homes or 86.8%, while the remaining 506 homes were rented (Census 1960). Obviously, as of 1960, a great number of Bristolians owned a home, compared to those who rented. Things have changed in the modern Bristol. By 1990 the homes in Bristol grew from 4,284 in 1960 to a staggering 7,959. The owner occupied 4,863 housing units, while 2,592 units were rented (1990 Census). Although the proportion of renters has changed since 1960, there is still a greater majority of those who own homes compared to those who rent. What is life like today in Bristol? The answer to the question depends upon the person who is answering the question. The question: â€Å"What do you like/dislike about Bristol and Why?† met different answers from different people. A young teen living in Bristol, answered the question with a resounding â€Å"No!† â€Å"There isn’t anything exciting to do in this town.† His answer is perhaps a little harsh, but it does have some validity. There is Colt State Park, but the beach there is not a major tourist attraction. It is a park where families can have cookouts, but nothing overly exciting. There are museums and historical houses that can be visited, but again nothing compares to an amusement park or a mall, which Bristol has neither. Most of the younger people yearned for something of that magnitude in Bristol. When the question was posed to older people different answers were acquired. Sandra Pereira a town resident in her mid forties proclaimed,  "I really love Bristol because it is a quiet, close community.† An African American in his early 20s answered, â€Å"Bristol would be a better place if more opportunities are made available to all races.† One major complaint that seemed to plague most residents was the horrible traffic that engulfs Bristol. Congestion is most common among routes 114 and 136. These are the two main roads that go through Bristol, and these are the two roads that are most congested with traffic. One possible solution to this problem would be converting route 136 into a four-lane road to ease traffic congestion. However, local government cannot solve this particular issue. Route 136 is a state road; therefore it must be augmented by the state. As of today the traffic problem is in a state of gridlock between Bristolians and the State of Rhode Island. Another issue that faces Bristol is the after effects of Bristol/Warren regionalization. For the past 6 years the Bristol and Warren school departments have been merged in the hopes of saving money. Students from Bristol are bussed to certain schools in Warren, while students from Warren are bussed to certain schools in Bristol. This new system has been in effect for over 6 years, and complaints are rising from Bristol. The Bristol/Warren School Committee was promised funds from the state, but the new governor reneged on that proposal. Now Bristol has swallowed much of the debt inherited from the Warren School Department. Property taxes have also increased when they were supposed to decrease. Anger and frustration are themes of school committee meetings. â€Å"Residents of Bristol and Warren must work together to do what is best for the education of our young people. We must cooperate or we will suffer,† stated Thomas Scuba, member of the Bristol/Warren School Committee. The i ssue is a hot one and definitely needs cooperation for it to succeed. Regionalization is too far along to reverse, so it must be dealt with. Bristol, indeed, is a great place to live, work, and recreate. Violent crime is virtually nonexistent in Bristol, and the community seems more like a family than anything else. This is best seen by the massive 4th of July Parade that engulfs Bristol each year. The oldest continuous independence parade in the country attracted 250,000 people to Bristol last year (http://www.town.bristol.ri.us/hmepge.htm). Colt State Park and many museums make Bristol a fun and cultural place to live in and visit. Jobs are widely available in Bristol. Manufacturing of machines, the fishing industry, and the service industry make Bristol an easy place to find a job. There is, undoubtedly, room for improvement in the town of Bristol. Opportunities must be available for minorities and women must earn a wage equal to that of men. In an interview with a longtime resident of Bristol, many emotions were uncovered. Maria Menezes, an immigrant into Bristol in 1944, has seen Bristol go through many changes. She has first hand knowledge of Bristol’s changing from a manufacturing powerhouse—dominated by mills, and factories—to the service economy of today. â€Å"It’s bad that plants closed, but I still love my home—Bristol.† Throughout her life she has loved Bristol, and it is understandable why. I have great faith in the future of Bristol. Bristol has a rich history, and dynamic ambiance. Certain problems within Bristol need to be addressed. More funds should be made available to decrease traffic and make roads more efficient. The state of animosity between Warren and Bristol over regionalization must also be dealt with. The two sides ought to come together, put aside their differences and do what is best for the both of them. If that means separation—so be it. There is no doubt that Bristol will work through these problems and continue to progress. All in all, I look forward to the future and success of the town of Bristol.

Absence of True Love in Gilmans The Yellow Wallpaper and Boyles Astro

Absence of True Love in Gilman's The Yellow Wallpaper and Boyle's Astronomer's Wife Most people in today's society have been in love or will be in love sometime in their life. I am not talking about little crushes that we call love; I am talking about that love that makes us tingle when we think about it, true love. Most people are looking for their true love, but what they are basing this love on is their idea of the ideal love. Ideal love is what we think love should be or what it should feel like. My idea of ideal love is when you want to be with the same person everyday and never get tired of them. Every time you see each other you get that same warm, tingly feeling you got the first time you saw each other. Although everyone has their own idea what the ideal love should be, they are all basing it on the idea of true love. For example, the saying "Love Conquers All" simply states that if you have love in your life you can make it through anything. The stories "Astronomer's Wife," by Kay Boyle, and "The Yellow Wallpaper," by Charlotte Perkins Gilman, bot h show that without love in a marriage there is a lifetime of heartache and pain. "The Yellow Wallpaper" and the "Astronomer's Wife" both portray the idea that over time lust and love that is not true love fades. Both of these stories are based on marriages where love is nonexistent. There may have been some form of love or affection in the beginning, but it was not true love. Neither of the marriages in these stories have the warmth and comfort that is usually associated in marriage. In "The Yellow Wallpaper" the marriage is more like a doctor-patient relationship rather than a husband-wife relationship. The marriage in the "Astronomer's Wife" is more l... ...rue love, the one that makes you tingle, will never work. The two marriages in these stories did not have true love, they may have been in love at the time but it was not lasting love that is why they ended in heartache and pain. When one is looking for true love or they think they might have found it, remember that their true love is based on their idea of the ideal love. Also, if things get rough in the relationship, or life in general, remember the saying "Love Conquers All". Works Cited Boyle, Kay. "Astronomer's Wife." Responding to Literature: Stories, Poems, Plays, and Essays. Fourth Edition. Ed. Judith A. Stanford. Boston: McGraw-Hill, 2003. 619-623. Gillman, Charlotte Perkins. "The Yellow Wallpaper." Responding to Literature: Stories, Poems Plays, and Essays. Fourth Edition. Ed. Judith A. Stanford. Boston: McGraw-Hill, 2003. 604-616.

Ruling Ideologies :: essays research papers

Core Studies 3 Casilda Adames Take-Home Exam November 16, 1999 The ruling ideology dealing with welfare is a negative view among the majority of Americans. It states that welfare recipients are lazy people who have lots of children and collect checks for a long period of time. This statement is believed mostly among higher-class people because they feel that if they can work hard for their money, welfare recipients can do the same, and not live off other people’s money. Charles Murray supports the statement â€Å"welfare policies encourage poor women to have more children† in one of his books, but is proven wrong by careful studies and demographics. It has been studied that welfare has almost no effect on bearing children. These studies show that younger women are more likely to be poor and their poverty makes their children poor. American adults by far are more unequal in wealth and income than any other industrial society as well as the declining incomes of young men since the mid-1970s. Many young men cannot afford to keep their children out of poverty or decide not to the handle the duties or responsibilities of marriage, leaving young mothers and children even poorer, leading them to depend on welfare. According to a New York Times article dated 2/29/92, there are fewer children receiving assistance from welfare and are not just being lazy but and collecting checks, but actually getting off welfare. This ruling ideology that most of the American society supports leads to the lack of wide political support and budget-cutting of means-tested programs. These mean-tested programs are available only to those people who can prove that they are poor. Only Social Security and Medicare, both Universal programs, have largely survived cutbacks in recent years because it is widely accepted throughout the American society. The reason it is accepted in the American society is that everybody contributes to social security and everybody benefits from it. As stated before many people in the American society do not want to support the welfare people because they are perceived to be lazy bums, who just collect checks and have lost of children, which persuades people’s attitudes to not support these means-tested programs including welfare. AFDC has been repeatedly cut and will continue to decline as long as federal governments transfer responsibility for welfare to state governments which aids the American’s ideology that help to the poor must be â€Å"limited, conditional and unpleasant† so that people get off welfare and acquire jobs.

Reading The Light :: essays research papers

Reading The Light   Ã‚  Ã‚  Ã‚  Ã‚  The story that is most significant to me is “Reading the Light'; by Roger Pfingston. This story felt like it was written from the heart. It is filled with emotions, ones that the author caught in his story very well. Even though I could not empathize with Brian, I did feel sympathetic towards him. When David said to Brian, “Is it really such a surprise? I’m sure you know that your mother and I haven’t been the best of friends lately.'; (6), that was a shock to me. David did not seem to be sympathetic towards his son; instead he made it sound like it had happened and that there was nothing that could be done about it. At the end of the story, David, Maria and Brian went to the park where the author stated “The three of them stood huddled in the glare of ice and sun.'; (7) My heart sank. They just stood there accepting that their family was breaking up. I thought that Roger Pfingston wrote this story from his heart. I was able to put my self in Brian’s place and actually feel how I thought he would feel.   Ã‚  Ã‚  Ã‚  Ã‚  The story that stretched my imagination the most was “Charles'; by Shirley Jackson. Even though children have wild imaginations, it did not occur to me that a child in kindergarten would tell such an elaborate lie. When I looked back in the story, I found the spot where I think that Laurie first started to tell his lie. “The teacher spanked a boy, though, ... For being fresh'; was Laurie’s replay to his mother asking him what happened in school. “Laurie thought. “It was Charles';'; (14) When I reread this I thought that this was where Laurie decided to put on his act. I know that young children are capable of a lot of things, and some times they go unnoticed, like Laurie’s charade. This story seemed to be more like a fairy tale.   Ã‚  Ã‚  Ã‚  Ã‚  The Story that I think I will remember the longest is “Another April'; by Jesse Stuart. This story found a soft spot in my heart. I thought it was indescribable how much Grandpa enjoyed life. Grandpa was acting like an anxious little kid “Don’t get ’em, I won’t ketch cold.'; (37) Grandpa seemed to be filled with life. He waited every year to go out and be among the world.

Love Vs Liking

Watson English Compare and Contrast Essay 9/24/2014 Loving Someone and Liking Someone: The Comparison What is the difference between loving someone and liking someone, or is there even a difference at all? Loving someone, or something, is to have a strong constant affection for them that may include physical attraction depending on what relation the person is to you. Liking someone, or something, is to enjoy that person, or thing, and to feel affection for the arson in a friendly, or sometimes more than friendly, manner.Both to love and to like that person or thing mean to have affection for it, or them. They both mean that you enjoy and take pleasure in having that person or thing in your life. When you have affection meaning either loving or liking them, for someone then you tolerate and possibly help them with the problems and â€Å"baggage† they bring along. Whether you like that person or you love them, you would do nearly anything for them, depending on the strength of y our feelings.Although the two are similar in most aspects, they do differ in others. There are a few different types of love and liking someone, one is meant for a partner in life and the other is meant for friends who might not last as long. When you like someone, you tolerate them for a short time until they do something to upset you. People you love will not be able to upset you as easily as those you like, and will treat you with consideration whereas friends and those you like, will think of mostly themselves and what they can get out f you.

Latino/Chicano/Hispanic Education Essay

In my research I discovered an abundant amount of information on educating Chicano’s or Latino’s in the United States, particulary California being that an extremely high population concentrations are in California. In this paper I will list some of the most important cultural diversity facts I’ve found regarding educational barriers, communication behaviors, cultural differences, teaching implications, learning styles and tools and insights. First, what is Chicano or Chicana? A Chicano or Chicana is a term used to indicate an identity held by some persons of Mexican descent living in the United States. Often times, it refers to a first or second generation Mexican American living in an urban, Mexican American immigrant community, where there exists the strong ethnic consciousness of being â€Å"Mexican American†. It is considered a term of ethnic pride, though not all Mexican Americans proud of their heritage necessarily consider themselves Chicano. A woman of this category is usually named by the feminine form Chicana, and, following the usual conventions for Spanish words, the masculine plural form Chicanos is used for groups that include both genders. Much attention has been directed to the Chicano or Latino youth in schools today. When looking at a chart provided by the 2000 census (Table 2. 1). It is obvious why Chicano or Latino have been recognized as a major player in schools, workforce and communities. Table 2. 1 Top Ten Countries of Birth and Ancestral Backgrounds of California Youth, Ages 13 to 24, 2000 Country of Birth Number Ancestry Number Foreign-Born U. S. -Born 1. Mexico 783,124 1. Mexican 1,228,338 2. Philippines 76,753 2. African American 310,810 3. El Salvador 59,612 3. German 279,195 4. Vietnam 58,701 4. Irish 210,186 5. Guatemala 42,795 5. English 178,050 6. Korea 28,228 6. Italian 161,383 7. Taiwan 25,859 7. American 158,956. 8. India 23,576 8. Filipino 107,742 9. Thailand 22,822 9. White 94,380 10. China 22,337 10. Chinese 82,943 SOURCE: Authors’ calculations from the 2000 Census. EDUCATIONAL BARRIERS AND TEACHING IMPLICATIONS I feel that educational barriers and teaching implications go hand in hand. I feel this is true since an educational barrier is a direct implication to teaching. Nearly half of all Californians today are first-generation or second-generation immigrants. As that share of the California population continues to grow, it is increasingly important to understand the nature of intergenerational progress for immigrant groups. ( Myers, Dowell, John Pitkin, and Julie Park) Recent research has called into question the intergenerational progress of immigrants, particularly educational progress between the second generation and the third generation. When the educational attainment of second and third generations is compared directly with that of their parents or their parents’ generation, the authors find strong intergenerational progress for all major immigrant groups. ( Myers, Dowell, John Pitkin, and Julie Park) However, even by the third generation, Mexican Americans in California have not attained the educational levels that whites have attained. In other words, there is some progress but even by the third generation only 11 percent of Mexican American adults have earned a bachelor’s degree. In contrast, among third-and-later generation whites, more than a third has a bachelor’s degree. Also, about 30 percent of California’s children are growing up in families where neither parent has completed high school. One consequence of this low educational attainment is that as many as 95 percent of these children might not earn a bachelor’s degree; the low educational attainment of parents makes it less likely that their children will attain high levels of education. Among these children at risk of low educational achievement, Mexican Americans make up a large percentage. More than half of all California youth ages 13 to 24 have a foreign born parent. Because a large number of these immigrant parents have a limited education, lack of improvement in educational attainment from one generation to the next would have serious implications for the state economically as well as socially. Education is an important determinant of social and economic well-being, such as income, health, home ownership, and civic participation. The concern for educational progress is particularly acute for Mexican Americans who, even by the third generation, have very low levels of educational attainment. It finds that intergenerational progress has not stalled but rather that second- and third-generation immigrants have made substantial educational progress when compared with their parents. Most of California’s Latino youth are of Mexican ancestry (84%) and over 60 percent of them were born in the United States. Overall, one in four youth is a first-generation immigrant (i. e. , born in a foreign country). About the same share are second-generation immigrants (i. e. , born in the United States with at least one foreign-born parent). Racial and ethnic differences in educational attainment are strongly influenced by immigration. Of the major racial and ethnic groups in California, young adults of Mexican descent have the lowest levels of education. Of those ages 25 to 29, only 51 percent have earned a high school diploma, compared to 93 percent of non-Hispanic whites. However, the rate for Mexican American youth born in the United States is substantially higher—76 percent. Mexican youth who come to the United States as teens often do not attend high school here. The older their age at arrival, the less likely Mexican youth are to attend school in California. Among those ages 16 to 18 and who recently arrived in the United States, less than half are enrolled in school. Among men, many are working; among women, substantial numbers are working, married, or raising children. In particular, although some research has suggested that educational progress stalls between the second and third generations for Mexican Americans, it has been found that college graduation rates of third-generation immigrants are more than twice those of their parents. Further, although over half of their parents did not graduate from high school, about eight in 10 third-generation Mexican Americans have graduated from high school. Even by the third generation, however, Mexican Americans in California have lower educational attainment than whites have. Despite strong intergenerational progress, less than 85 percent of third and-later-generation Mexican American adults, ages 25 to 34, have finished high school and only 11 percent have completed a bachelor’s degree. (â€Å"Third-and-later† generation includes youth with both parents born in the United States but the data do not identify whether their grandparents or great-grandparents were born in the United States. ) In comparison, among third-and-later-generation whites, 95 percent earned a high school diploma and over a third has a bachelor’s degree. Mexican immigrant youth who arrive at age 15 or older are among the least educated Californians. Improving their educational attainment is particularly challenging because many do not enroll in California schools but are working and raising families. Analysis suggests that about 30 percent of California’s children are growing up in families where neither parent has completed high school and that as many as 95 percent of these children might not achieve a bachelor’s degree. Among these children at risk of low educational achievement, Mexican Americans make up a large share (68%). The success of students in California’s community colleges is of particular importance for improving Latino postsecondary education because almost 80 percent of Latinos who enroll in public higher education enter through community colleges. Of great concern, however, is the low transfer rate to four-year institutions, and transfers are especially low among Latino students. In addition to preparing students for transfers, community colleges provide English language, remedial, and vocational courses. As the value of education and skills in the California economy continues to grow, these courses will become increasingly important to workforce training, especially for those who do not go on to complete a bachelor’s degree. CULTURAL DIFFERENCES. Because California has such large numbers of immigrants with limited education, a lack of improvement in educational attainment from one generation to the next would have serious implications for the state economically as well as socially. Educational progress is particularly important because education plays a role in determining racial and ethnic differences in other areas of social and economic well-being, such as poverty, health status, employment, home ownership, and civic participation (Reyes, 2001; Reed, 2003a). This information is important to understand why immigrant families rely so much on each other and not on education and opportunity. Hispanic-Americans are united by customs, language, religion, and values. There is, however, an extensive diversity of traits among Hispanic-Americans. One characteristic that is of paramount importance in most Hispanic cultures is family commitment, which involves loyalty, a strong support system, a belief that a child’s behavior reflects on the honor of the family, a hierarchical order among siblings, and a duty to care for family members. This strong sense of other-directedness conflicts with the United States’ mainstream emphasis on individualism (Vasquez, 1990). Stereotyped sex roles tend to exist among many Latinos: the male is perceived as dominant and strong, whereas the female is perceived as nurturing and self-sacrificing. Note, however, that in Latino cultures, the term â€Å"machismo† (used by Anglos to refer to male chauvinism) refers to a concept of chivalry that encompasses gallantry, courtesy, charity, and courage (Baron, 1991). Indeed, Hispanic culture’s emphasis on cooperation in the attainment of goals can result in Hispanic students’ discomfort with this nation’s conventional classroom competition. This cultural difference could play a negative role when the value of education in the California labor market has increased substantially in recent decades and projections suggest that workers without a college education will continue to see their earnings erode. Among youth in immigrant families, there is tremendous variation in family income and parental education. Among young immigrants ages 13 to 17, about one-third of those from Mexico are living in poor families and only 17 percent have a mother who finished high school (maternal education is measured only for those living with their mothers). These differences in family characteristics contribute to racial and ethnic differences in educational attainment for immigrant youth, which, in turn, contribute to education differences for their second-generation children. Differences in family characteristics explain most of the lower educational attainment of Mexican Americans. Among Mexican American youth, parental education, parental English language ability, and family income are substantially lower than among white youth. LEARNING STYLES An expanding body of research affirms that teaching and counseling students with interventions that are congruent with the students’ learning-style preferences result in their increased academic achievement and more positive attitudes toward learning. Research on the learning styles of Hispanic-Americans in particular, however, is limited. Within the Latino groups, the majority of studies have focused on the learning styles of Mexican-American elementary school children. Several investigations (Dunn, Griggs, & Price, 1993) have compared various ethnic groups of students in elementary school through college levels using a measure that identifies 21 elements of learning style grouped into five categories. 1. ENVIRONMENTAL LEARNING STYLE elements include sound, temperature, design, and light. A cool temperature and formal design were identified as important elements for Mexican-American elementary and middle school students (Dunn, Griggs, & Price, 1993). 2. EMOTIONAL LEARNING STYLE elements include responsibility, structure, persistence, and motivation. Sims (1988) reported that Mexican-American third- and fourth-graders were the least conforming of three ethnic groups studied. Yong and Ewing (1992), however, found that Mexican-American middle-school adolescents were conforming. The disparities between these data may result from subjects’ age, lifestyle, and urban/rural differences in the two studies. Both of these studies reported that Mexican-Americans required a higher degree of structure than did other groups. 3. SOCIOLOGICAL LEARNING STYLE elements are concerned with the social patterns in which one learns. Learning alone (as opposed to in groups) was preferred more by Caucasian students than by Mexican-American children (Dunn & Dunn, 1992, 1993) and more by Mexican-Americans students than by African-American children (Sims, 1988). Mexican-American students required significantly more sociological variety than either African-Americans or Caucasians (Dunn, Griggs, & Price, 1993). Mexican-American males were authority-oriented and Mexican-American females were strongly peer-oriented (Dunn, Griggs, & Price, 1993). 4. PHYSIOLOGICAL LEARNING STYLE elements relate to time of day, food and drink intake, perception, and mobility. Puerto-Rican college students exhibit a strong preference for learning in the late morning, afternoon, and evening. The time-of-day preferences of Mexican-Americans are less clear. Sims (1988) found that Caucasians preferred drinking or eating snacks while learning significantly more than did Mexican-Americans. Yong and Ewing (1992) reported that Latinos’ strongest perceptual strength was kinesthetic. Both Caucasians and African-American were significantly more auditory and visual than Mexican-Americans (Dunn, Griggs, & Price, 1993; Sims, 1988). The study by Sims (1988) indicated that Caucasian students exhibited a higher need for mobility than did Mexican-American students. Contrary to findings for the U. S. general population, Mexican-American females had a significantly higher need for mobility than their male counterparts (Dunn, Griggs, & Price, 1993). 5. PSYCHOLOGICAL LEARNING STYLE elements relate to global versus analytical processing. The construct of field dependence/independence is a component of this learning style. Field dependent individuals are more group-oriented and cooperative and less competitive than field independent individuals. Research generally has indicated that Mexican-American and other minority students are more field dependent than nonminority students. Hudgens (1993) found that Hispanic middle and secondary school students were more field dependent than Anglo students; Hispanic female (and African-American male) students had a greater internal locus of control than other groups; and Hispanic male (and African-American female) students had a greater external locus of control than other groups. INSIGHTS AND TOOLS There are a number of state and local programs designed to improve the lives of youth as well as to steer them in the direction of positive future outcomes. Youth ages 13 to 24 are of critical concern because during these ages youth are preparing for the transition to adulthood with its increased economic challenges and responsibilities and often with new marriage and parenting relationships. During these ages, many potentially life-changing decisions are often made, including the decisions to finish high school, to go to college, and perhaps to start a family. For these youth, adult education programs in school districts and community colleges can provide better schedules for part time, evening, and weekend coursework. In addition, as these youth become parents, programs that work with young children can assist parents with parental support and literacy improvement. For second and third generations, and for immigrants who do enter California schools, the quality of the K–12 public education system is clearly a key factor in success. Several recent and continuing reforms are improving California schools, particularly in the areas of student achievement, teacher quality, and quality of facilities. In addition, English language learning is of concern for the children of immigrants. For students whose own parents have limited educational experience, programs of educational counseling and tutoring are particularly helpful. BIBLIOGRAPHY: 1. Baron, A. , Jr. , Counseling Chicano College Students. In C. Lee, and B. Richardson (Eds. ), MULTICULTURAL ISSUES IN COUNSELING: New Approaches to Diversity (p. 171-184). Alexandria, VA: American Association for Counseling and Development. ED 329 861, 1991. 2. Dunn, R. , and K. Dunn. , TEACHING SECONDARY STUDENTS, 1993. 3. Dunn, R. , S. Griggs, and G. Price. , Learning Styles of Mexican-American and Anglo-American Elementary-School Students. JOURNAL OF MULTICULTURAL COUNSELING AND DEVELOPMENT 21(4): 237-247. EJ 470 183. 1993. 4. Hudgens, B. , THE RELATIONSHIP OF COGNITIVE STYLE, 1993. 5. Myers, Dowell, John Pitkin, and Julie Park, California Demographic Futures: Projections to 2030, by Immigrant Generations, Nativity, and Time of Arrival in U. S. , School of Policy, Planning, and Development, University of Southern California, Los Angeles, California, 2005. 6. Neumark, David, California’s Economic Future and Infrastructure Challenges, Occasional Paper, Public Policy Institute of California, San Francisco, California, 2005. 7. Reed, Deborah, â€Å"The Growing Importance of Education in California,† Occasional Paper, Public Policy Institute of California, San Francisco, California, 2003a. 8. Reed, Deborah, Racial and Ethnic Wage Gaps in the California Labor Market, Public Policy Institute of California, San Francisco, California, 2003b. 9. Reyes, Belinda I. , ed. , A Portrait of Race and Ethnicity in California: An Assessment of Social and Economic Well-Being, Public Policy Institute of California, San Francisco, California, 2001. 10. Sims, J., Learning Styles of Black-American, Mexican-American, and White-American Third- and Fourth-Grade Students in Traditional Public Schools. Doctoral dissertation, University of Santa Barbara, Santa Barbara, CA, 1988. 11. Vasquez, J. , Teaching to the Distinctive Traits of Minority Students. THE CLEARING HOUSE 63(7): 299-304,1990. 12. Yong, F. , and N. Ewing, A Comparative Study of the Learning-Style Preferences among Gifted African-American, Mexican-American and American Born Chinese Middle-Grade Students. ROEPER REVIEW 14(3): 120-123. EJ 447 200, 1992.