Libya ongoing revolutions and protests in the countries Essay

Libya ongoing revolutions and protests in the countries - Essay Example Libyan revolution is also a moment where Libyan masses have stood against the dictatorship of Gaddafi. Libyan people rebelled against ideology and dysfunctional Gaddafi government (Burleigh 2011). As often happens, elements of ideology have inspired a genuine form of them to commence a revolution against the rulers. Gaddafi always mentioned Libya as â€Å"state of the masses† which is against the reality (Meo 2011). Revolution against his mockery is getting strength day by day. It is worth mentioning that revolution is non-dominant by any specific class as Libya stood as a single nation against Gaddafi (Al Jazeera 2011). Gaddafi’s Libya does not follow any law and rule in the country, his might and power is the law of state. Gaddafi thinks that Libya cannot survive without his leadership ad without his family. Gaddafi has been found involved in rebellious activities outside the Libyan borders as well. With such a long history of brutality and violence, every Libyan is a ware of the consequences of opposing him but even than people are protesting to be free of his rule (Meo 2011). The revolution has spread from Benghazi, to the capital city Tripoli (BBC 2011). Masses are able to get control over the large area after the onset of revolution in March this year. Gaddafi regime is slowly moving to its end as soldiers, police officers, and diplomats are reluctant to suppress their own citizens (Al Jazeera 2011). The protests show no sign of support. In fact, the Gaddafi’s regime has shaken. Reports indicate that soldiers, police officers, and diplomats are defecting. Air force pilots are reluctant to bomb civilian population, choosing instead to crash their warplanes (Al Jazeera 2011). Arab world has all the sympathies and support with Libyan people. Outcome of the confrontation is still not clear but people are energized to get their territory free of Dictator Gaddafi. Most of the protests took place around famous Green Square. Gaddafi government to suppress the uprising used all military machinery. The New York Times reported that the crackdown in Libya as the bloodiest of the recent government actions that casted hundreds of lives (BBC 2011). Several Libyan officials resigned during protests while others left the government. Funeral processions faced gunfires in the eastern city of Benghazi killing people and wounding many more. Benghazi city's residents faced the battle bravely in the streets imposed by brutal security forces sent from the capital. One man, who gave his name only as Mohammed talked to the BBC that "The army is joining the citizens, the people are going out of their homes and fighting street by street and they are winning† (Meo 2011). Therefore, number of anti government supporters is increasing fast. Gaddafi has refused to resign from his office despite severe retaliation of policies by the people of Libya. Good amount of army troops are committed to enforce the will of Moammar Gaddafi on the innoc ent people of Libya (BBC 2011). Gaddafi’s government ordered to open fire on the protesters gathered in Tripoli. The people gave their blood to continue the revolution until dictators leaves the office and democracy is restored. People of an oil rich soil are deprived of the jobs and basic facilities for decades (Meo 2011). NATO forces operated against the Gaddafi’s supporting agencies to protect the Libyan people. NATO successfully

The Life Of Kurt Vonnegut Essay Example | Topics and Well Written Essays - 7500 words

The Life Of Kurt Vonnegut - Essay Example After the war, Kurt attended the University of Chicago as a graduate student in anthropology and also worked at the City News Bureau of Chicago. He described his work there in the late 1940s in terms that could have been used by almost any other City Press reporter of any era: "Well, the Chicago City News Bureau was a tripwire for all the newspapers in town when I was there, and there were five papers, I think. We were out all the time around the clock and every time we came across a really juicy murder or scandal or whatever, they’d send the big time reporters and photographers, otherwise, they’d run our stories. So that’s what I was doing, and I was going to university at the same time."[15] Vonnegut admitted that he was a poor anthropology student, with one professor remarking that some of the students were going to be professional anthropologists and he was not one of them. According to Vonnegut in Bagombo Snuff Box, the university rejected his first thesis o n the necessity of accounting for the similarities between Cubist painters and the leaders of late 19th Century Native American uprisings, saying it was "unprofessional." He left Chicago to work in Schenectady, New York, in public relations for General Electric, where his brother Bernard worked in the research department. Vonnegut was a technical writer but was also known for writing well past his typical hours while working. While in Schenectady, Vonnegut lived in the tiny hamlet of Alplaus just across the Mohawk River from the city of Schenectady.

Role of Vision at Mentor Graphics Case Study Example | Topics and Well Written Essays - 750 words

Role of Vision at Mentor Graphics - Case Study Example However, later on it had to be changed because it was no longer effective in motivating its employees and growth problems began to emerge. When the company used the vision â€Å"Six Boxes†, it somehow weakened the company because when one of the businesses failed, the company did not have the option of closing it down. If they do so, then the â€Å"Six Boxes† vision will no longer be applicable because there will only be â€Å"Five Boxes†. This vision weakened the company because it prevented management from making the appropriate financial decisions. 3. Identify three key reasons that the vision failed at Mentor Graphics. The first reason why the vision failed at Mentor Graphics is that some of the visions that they developed were too vague. In the case of the vision â€Å"10X Imperative†, the customers did not understand it; most probably even the employees did not know what it meant. The vision is blurred and did not present a clear picture of what the company will be in the future. The second reason why the vision failed is that it is too unrealistic. The vision â€Å"Six Boxes† combined the goals of the six different businesses of Mentor, so much so that when one of the businesses failed, they could not even shut it down. The expectation was that all six businesses will be profitable which was very unrealistic and hard to achieve. The vision at Mentor also failed because it was â€Å"too disconnected from the present† (Palmer, Dunford, & Akin, 2009). Their vision in 1989, â€Å"Changing the World Designs Together† was described by Mentor’s President Gerard Langeler as having little to do with the actual businesses of the company. 4. Discuss issues of vision content, context, and process in how vision was introduced and changed at the company. The initial vision of Mentor is â€Å"Build Something That People Will Buy†. However, this vision had to be changed to be more competitive. Eventually, Me ntor’s vision progressed from being concrete in â€Å"Beat Daisy† to becoming too abstract as â€Å"10X Imperative†. The â€Å"Beat Daisy† vision was practical and answered the needs of the firm at that time. The content and context was well understood by the employees; thus, it was easy to achieve. It was very precise and clear; therefore, it served as a guideline for all employees. In â€Å"Changing the World Designs Together†, the company transformed its vision to become too idealistic rather than making it tangible and realistic. The development of the visions of Mentor depended on the effect it had on the company. If it was not effective in driving the company towards its goals, then the vision was changed. If it was no longer applicable in the current position of the firm, then the vision was changed too. After â€Å"Beat Daisy† most of the visions formulated by Mentor were inspirational though quite ambitious. In the end, Mentor had t o revert back to its original vision which is â€Å"To Build Things People Will Buy†. Langeler realized that this was the more pragmatic vision for the company which was attuned with the core business of the firm and would help them make sound business decisions. 5. Discuss whether or not the vision helped or hindered change at Mentor Graphics There were instances when vision helped the company like when their vision was â€Å"Beat Daisy†. â€Å"Six Boxes† on the other hand hindered change at Mentor because even if they wanted to close down one of the six businesses

Jesus and Mary Essay Example for Free

Jesus and Mary Essay During the last forty years, there has been an increased desire between Catholics and other Christians to discuss the theological positions that have separated us. The Catholic Church’s teachings on Mary have been a crucial element in the discussions that have taken place. There are many hopeful signs of mutual understanding, including a new appreciation for the Scriptural and Patristic presentations of Mary, as well as the writings, homilies and hymns of the Reformers on Mary. There is a better understanding of what the Catholic Church actually teaches about Mary as well as a better appreciation by Catholics of the theological questions that are raised by other Christians regarding Mary. In this environment, scholars from different traditions have reflected upon Mary’s role as a collaborator of God in salvation history as well as her role in the Communion of Saints. One very significant effort has been that of four Lutheran, four non-Lutheran Protestants and four Catholic Biblical Scholars, which produced the book, Mary in the New Testament, (New York: Paulist, 1978). Other noteworthy ecumenical works on Mary have been: Mary for All Christians by the Anglican theologian, John Macquarrie (1990); Mary through the Centuries, lectures of the noted scholar Jaroslav Pelikan, at Yale University (1996); Mary is for Everyone, papers given at four International Congresses of the Ecumenical Society of the Blessed Virgin Mary (1997); and Blessed One, Protestant Perspectives on Mary, edited by Beverly Roberts Gaventa and Cynthia L. Rigby. In reexamining the writings of the original Reformers, scholars have uncovered more sympathy among the Reformers regarding Mary than succeeding generations may have had, as the divisions hardened between what was Catholic and what was Protestant. Catholics and Protestants might be surprised to learn of Martin Luther’s reverence for Mary, as can be seen in his Commentary on the Magnificat, written in 1521. Between 1983 and 1990, Catholics and Lutheran theologians met to discuss the issues related to intercession, the saints and Mary. The summary of these discussions was published inThe One Mediator, the Saints, and Mary: Lutherans and Catholics in Dialogue VII (1992); Since 1937, Protestant pastors and Catholic priests from France and Switzerland have conducted an ongoing dialogue on ecumenical issues. Initially, they first met at the Cistercian abbey of Notre Dame des Dombes, twenty miles north of Lyons, from which came the name of the group. Presently the group consists of twenty Lutheran or Reformed pastors and twenty Catholic priests. They are a private association, which meets yearly. Over the years, they have issued a number of documents on various theological issues. Between 1991 and 1997, they reflected on Mary’s role in salvation. The English edition of their reflections, Mary in the Plan of God and in the Communion of Saints, was printed in 2002. On February 2, 2004, a document was signed by the members of the Anglican-Roman Catholic International Commission (ARCIC), entitled Mary: Grace and Hope in Christ as a statement of the commission which was then submitted to the Pontifical Commission for Promoting Christian Unity and to the Archbishop of Canterbury and the Anglican Consultative Council for further study and evaluation. The document was issued on May 12, 2005, to be used for further study by the churches. It is available on the Vatican website (www.vatican.va) through the Pontifical Council for promoting Christian Unity. While much progress has been made, the efforts at dialogue need to continue. Pope John Paul II, in his Encyclical, Ut Unum Sint, has included the Church’s beliefs about Mary among the five areas where fuller study is needed before there can be consensus in faith.[1] Two of the other areas, which the Pope identifies as principle issues, also relate to Marian dogma: the relationship between Scripture and tradition as well as the role of the Magisterium in teaching and safeguarding the faith.[2] We may ask what we intend to achieve by ecumenism. Is it negotiation by which each group agrees to give up something for the good of accommodating each other? Although some people may assume that this might be the process of ecumenism, the better approach is to strive to seek God’s truth together, wanting to have â€Å"the mind of Christ.† Christian unity will come through humbly seeking the unity that already is in God.[3] Christians who accept the truths of the Trinity and Incarnation must recognize that the Eternal Word was united with human nature in Mary. Mary was the location of the union of the divine and human in the one Person, Jesus. Underlying theological issues related to Marian beliefs: The concerns of non-Catholic Christians about Mary are not related simply to the person of Mary in herself but are related to other fundamental theological truths that served as the basis for the break at the time of the Reformation. Just as there were differences among the reformers there also are differences in the theologies of the various Protestant denominations. There are several key theological concerns which enter into the discussion of Mary. Luther’s approach to the â€Å"Justification† of Mary: Luther views Mary from the perspective of his theological principles by which the human person can never be said to possess any virtuous quality other than faith in the saving power of Jesus. Luther’s teachings on Mary are part of his understanding of the role of the saints in general for him, in which the saints and Mary are examples of what God can do with weak humanity. Luther explains his understanding of Mary within his theology of justification, emphasizing grace: â€Å"Mary also freely ascribes all to Gods grace, not to her merit. For though she was without sin, yet that grace was far too great for her to deserve it in any way. How could a creature deserve to become the Mother of God?†[4] It is noteworthy that Luther speaks of her as being â€Å"without sin.† Luther rejects the notion of merit since he emphasizes that our justification is completely the work of grace. He criticizes Catholic veneration of her as exalting her and so lowering the power of grace. He stresses that Mary does not want us to make an idol of her, stressing her merit, or looking for good things from her but to honor God and have confidence in His grace. [5] The Lutherans in the Lutheran-Catholic Dialogue questioned the practice of attributing virtues other than faith to holy persons based on their conviction that faith alone justifies and that Christ alone makes a person holy: â€Å"In Luthers exposition of the Magnificat, he exalts Mary because she faces her situation by faith alone. An attempt to use Mary or another Christian to extol any other virtue than faith raises the question of undermining living only by faith in Christ.†[6] Luther wrote: â€Å"I say Mary does not desire to be an idol; she does nothing, God does all.†[7] Luthers caution that our attention on Mary should not end with her but be directed to having more confidence in Gods grace may also be understood in a Catholic position. However, Catholics also ascribe all good to God, yet there is a difference in that we believe that God’s grace really changes us and enables to be cooperators with Him in doing good, always relying on His grace. The Catholic position on the way that grace works in our lives was brought out by the Council of Trent: â€Å"Justification consists not only in the forgiveness of sins but also in the sanctification and renewal of the inward being by a willing acceptance of the grace and gifts.† [8] The Council states that while God’s grace initiates and supports any good action, the person can either accept or refuse grace. [9] In 1998, Lutheran and Catholic leaders signed a Joint Declaration on the Doctrine of Justification seeking a greater convergence on the issues of justification. In the Lutheran tradition, God’s initiative is emphasized in justifying us while our response is that of our human freedom moved by grace.[10] If  the acceptance of justification is the first phase, a second phase follows, which is the carrying out of salvation.[11] Luther’s reflection on Mary’s purification in the temple is used by the Dombes Group to locate Mary’s good actions within the experience of being already ‘justified.’ Luther wrote: She was purified†¦although she was not bound by that law and did not need to be purified†¦. She was not justified by this work, but being righteous she did it freely and willingly. So also our works should be done, not that we may be justified by them, since, being justified beforehand by faith, we ought to so all things freely and joyfully for the sake of others.†[12] The Dombes Group seems willing to recognize Mary’s ‘cooperation,’ if it is seen within the perspective of justification by faith. It was because Mary had been justified by grace alone and in faith, that she could be associated with God’s work in Christ. Her ‘cooperation’ was unique in regard to the nature of what she did, for she was the mother of Jesus and raised him. She cooperated in the unique and universal event of salvation. But from the point of view of structure of her status, her ‘cooperation’ was not different from that of every person justified by grace. It was entirely the fruit of the grace of God.[13] As Catholics, we would emphasize both the grace of God in a good action as well as human freedom acting as it is aided by grace. Our cooperation is never separate from God’s help. Issue of human cooperation with God: Karl Barth, from the Reformed or Calvinist perspective, identifies the Catholic teachings on Mary as the prime example of Catholic principle on which â€Å"all their important positions are to be regarded and by which they stand and fall.† Reformed theology emphasizes the principle, sola gratia. According to  Barth, the Catholic teaching on Mary exalts human cooperation: In the doctrine and worship of Mary there is disclosed the one heresy of the Roman Catholic Church which explains all the rest. The mother of God of Roman Catholic Marian dogma is quite simply the principle, type, and essence of the human creature co-operating servantlike (ministerialiter) in its own redemption on the basis of prevenient grace, and to that extent the principle, type and essence of the Church. [14] Barth has accurately noted the relationship Catholics affirm in comparing Mary and the Church, since both the Church and Mary demonstrate creaturely co-operation with grace. He criticizes these Catholic positions on â€Å"creaturely co-operation† which is also related to the role of the church in cooperating with God: Not only does it need Christ, but in all seriousness Christ also needs it. As Mary inevitably co-operates in mans redemption as an intercessory power so does the Church in consummating the sacraments. the Church of the man who co-operates with grace on the basis of grace.[15] In fact, Barth has very accurately identified a fundamental Catholic principle that we cooperate with God. Barth objects to the notion not only of cooperation in good works but also of merit. Actually, the Catholic position is nuanced, taking human cooperation seriously enough to consider that our works are meritorious. Nevertheless, human cooperation has to be seen within the context of the Church’s teachings on the importance of grace in every good work, as Thomas Aquinas explains: â€Å"Man obtains from God as a reward of his operation, what God gave him the power of operation for†[16] John Macquarrie, an Anglican theologian, questions Barths objections by noting that even though ultimately salvation is the work of God, the human person is not a puppet or clay to be molded. As Macquarrie points out, the Marian teaching on the Immaculate Conception, is a clear illustration of salvation as a work of God’s grace since the one being conceived can only receive. Macquarrie points out that during her life Mary had the freedom to respond or not respond to God’s grace: Now it is the human consent and co-operation with God in the work of salvation that come to expression in the career of Mary. Not for a moment can one deny (or would one want to deny) that salvation is from God and is a work of grace, but God does not force His gifts upon us and we can become His covenant partners only if we give our glad and willing assent. [17] As Catholics, we believe, that a woman was preserved from sin by grace, and responded by faith and obedience aided by grace in co-operating in the birth and upbringing of the Son of God. She was made holy by grace but she also freely responded to that grace. As the analogy of Eve/Mary illustrates, Mary’s cooperation was not passive but active. The Dombes Group identified ‘human co-operation’ as an important theological issue. They saw Mary’s cooperation within her relation with the Three Persons of the Trinity: Mary’s ‘cooperation’ is the fruit of an initiative of the Father who looks upon the lowliness of his servant’ (Luke 1:48). It also the fruit of the ‘kenosis’ of the Son who ‘emptied himself†¦and humbled himself’ (Phil 2:7-8). Finally, it is the fruit of the action of the Spirit, who disposes Mary’s heart to be obedient. That is what happened at the moment of her fiat. Mary’s humility is the fruit of the Son’s humility.[18] Intercession: Luther recognizes intercession made to Mary: We ought to call upon her, that for her sake God may grant and do what we request. Thus also all other saints are to be invoked, so that the work may be every way Gods alone.[19] In fact, Luther begins the same homily, asking God to grant him a right understanding: â€Å"†¦through the intercession and for the sake of His dear Mother Mary!†[20] Nevertheless, Luther asserts that we cannot rely on the intercession of another person, â€Å"base your salvation on no other works than those God works in you alone, as you see the Virgin Mary do here. To let the intercessions of others assist you in this is right and proper; we ought all to pray and work for one another. But no one should depend on the works of others, without the works of God in himself.†[21] The Lutheran theologians who took part in the Lutheran-Catholic Dialogue expressed their concern regarding the invocations of the saints and of Mary, which they see as a challenge to the sole mediatorship of Christ, through whom God pours out grace in the Holy Spirit and the â€Å"justifying faith† of the believer.[22] The Lutheran members could accept the saints as examples of Christian life and faith. The Lutherans believe that angels and saints pray for us within the context of Jesus as the one mediator. [23] The Catholic participants in the Lutheran-Catholic Dialogue asserted that the mediation of Mary does not mean that Mary is a source of grace in herself but rather her merciful love is an â€Å"expression and reflection of the mercy of Christ himself.† [24] The Catholic members addressed the question of intercession by saying that Jesus â€Å"is never alone† but is always in the company of His friends, living and dead. Saints illustrate how God’s grace can work in us, they are patterns of holiness and they pray for us. In the Catholic view, we are bonded with millions of other believers throughout the world and throughout time. Those who have preceded us in faith are still connected with us.[25] Catholics see the practice of invoking the saints as an extension of the New Testament practice of intercession (Rom 15:30-32; 2 Cor 1:11; Eph 4:19; Col 4:3) and of the prayer of the righteous (Jas 5:16). Those in heaven have a heightened charity towards those on earth. Marys intercession has exception power because of her divine motherhood. It was recognized that â€Å"prayer† was being used in a broad sense when  directed to Mary and the saints. Protestants had no difficulty with â€Å"praise’ directed to God for the works God has done in Mary. This could even be seen as being done with Mary. For Catholics, intercession was seen as a form of communion. Catholics recognized there have been excesses in Marian piety, which have not been curbed by the Church’s leaders. Nevertheless, the most frequent invocation is to ask Mary to â€Å"pray for us, † in a similar way as the saints are asked to pray for us.[26] Catholics and Protestants agreed that Mary should be honored and God should be praised for the graces given to her. She should be imitated and we should unite ourselves in praising the Father through her. The Protestants were reluctant to invoke her whereas Catholics entrust themselves to her prayers.[27] The Anglican-Catholic Dialogue acknowledged that the English Reformers rejected the notion of the invocation of saints yet the Council of Trent reaffirmed it, emphasizing as it did so that such requests were made to God, â€Å"through his Son our Lord Jesus Christ, who is our sole redeemer and savior† (DS 1821).[28] The Anglican-Catholic document recognized that all ministries in the church, especially those of word and sacrament, mediate the grace of God through human beings. These ministries serve the mediation of Christ and have their power in it. Asking prayers of our brothers and sisters does not diminish the mediatorship of Christ but shows its power through the Spirit.[29] In the experience of communion of prayer, we are aware of the support of those living and dead. With this understanding, it seems that asking saints for prayers is not to be seen as â€Å"unscriptural,† although not directly taught by the scriptures as a required element. Our prayers are not addressed to the saints, but they are asked to pray for us, though this should not be done in a manner that blurs the Trinitarian economy of grace.[30] The authors of the Anglican-Catholic document state: â€Å"Affirming  together unambiguously Christ’s unique mediation, which bears fruit in the life of the Church, we do not consider the practice of asking Mary and the saints to pray for us as communion dividing.†[31]

Loss of Innocence :: essays research papers

  Ã‚  Ã‚  Ã‚  Ã‚  Innocence is usually associated with youth and ignorance. The loss of one’s innocence is associated with the evils of the world. However, the term â€Å"innocence† can be interpreted in a variety of ways. Similarly, the loss of one’s innocence can be interpreted in more than one way, and, depending on the interpretation, it may happen numerous times. The loss of innocence is culture specific and involves something that society holds sacrosanct. It is also bounded by different religious beliefs. Still, no matter which culture or religion is at hand, there is always more than one way to lose one’s innocence, and every member of that particular culture or religion experiences a loss of innocence at least once in their lives. In addition, the individual’s loss of innocence will impair him or her emotionally and/or physically.   Ã‚  Ã‚  Ã‚  Ã‚  Committing a crime of some sort will certainly cause an individual to lose his or her innocence with emotional scars and perhaps with physical scars. In Native Son, by Richard Wright, Bigger Thomas accidentally suffocates his boss’ daughter to death. Suddenly, Bigger feels a strength that had been dormant in him, a sense of control and power over another person. Although the murder is accidental, Bigger Thomas experiences a loss of innocence that enables him to kill others also, including his own girlfriend. Yet, with the power he believes he had acquired from his loss of innocence, he also obtains an abundance of guilt and fear. Bigger knows that he had performed a terrible act, and because of this he feels guilty. Also, he begins to fear that he would be caught. Bigger becomes very paranoid after the murder and ultimately is caught and executed anyway. The case of Bigger Thomas is almost tragic. His loss of innocence, an accident, causes him to become a d ishonest and dishonorable person. He is unable to forget the event and bears guilt and fear until he is executed.   Ã‚  Ã‚  Ã‚  Ã‚  Knowing a victim of an unforgettable and unforgivable crime will cause a person to lose a type on innocence. However, witnessing the heinous violation of the victim is much stronger. After the witness sees and hears the exact event, it is nearly impossible to disregard his or her memory. This is true in the short story â€Å"In the Shadow of War.† The protagonist of the literary work, a young boy named Omovo, witnesses the killing of a woman.

Seatbelts :: essays research papers

When travelling at slow speeds in your car the wearing of a seatbelt has little effect of your body when you brake. So why is it important to wear your seat belt? A driver or passenger travelling in a car is moving at the same speed as the car. If the car suddenly stops, the body of the rider inside will keep moving forward at the same speed. This demonstrates inertia. The tendency of a moving object to keep moving, or of a stationary object to remain at rest. Basically Newtons first law; that a body stationary or moving with constant velocity will want to continue to do so, unless acted on by a force. Lets understand what is happening here. First drive along in your car at 60 km/h on a backstreet with no traffic, then brake gently and slowly. You will notice that the seat belt doesn’t really do much to hold your body. Now do the same again but this time break as quickly and sharply as you can. Your body will be thrown forwards with great force, and your seatbelt will be literally holding you in place. Now your body was what is commonly referred to as being "thrown forwards", however this is not the case. Your body was actually not slowing down much at all and your velocity relative to the car initially was much greater. The car began to slow down due to breaking and your body in accordance with Newtons First law wanted to continue to move at the original constant velocity. Now if your seat belt was not there to provide an opposing force, to your momentum and inertia, by holding you from going forwards, you very likely would have been thrown into the dash or steering wheel. Lets look at this mathematically. m= your mass in kilograms for this purposes 70kg V= final velocity 0 m/s U= initial velocity 60 km/h or 16.6 m/s straight line S= distance taken to stop 42 m t= 3.8 a= -4.368 m/s/s Now your momentum at 60km/h is P=MU So P= 70kg*16.6m/s P=1162 Kg m/s Impulse I=MU/t I=70*16.6/3.8 I=305N So your body will weigh about 610kg when you are breaking hard, a force it is difficult for any person to withstand. Now in the context of a head on accident at around 60km/hr the force exerted on your body is greatly increased. In the event of such an accident it will take the car approximately 0.4 seconds to stop.

Shawshank deconstruction for brooks parole sequence

Brooks parole sequence is particularly evocative and compelling. A variety of techniques is used to shape this particularly emotive and tragic scene. These techniques include the use of camera shots, background music, voice over, lighting and dialogue. Our first impression of â€Å"Brooks parole† sequence is shaped through the use of variety of camera shots. The use of long panning camera shots of Brooks standing still, alone outside Shawshank's gates highlights how frail, small and insignificant he is in the outside world. These camera shots emphasise and gives us the sense of Brooks loss, being alone frightened, scared and anxious. This is further highlighted by the close up camera shots of Brooks in the bus after being released, gripping onto the handle rails. In this camera shot the other passengers on the bus are blurred putting our focus and attention on Brooks, leaving the audience with a great sense of absolute despair, anxiety and loss. The use of this camera technique gives us our last impression of the broken man Brooks had become after leaving Shawshank. The use of these powerful camera techniques used by the director emphasises Brooks feeling of being alone, frightened and anxious. Highlighting further, the impa ct Shawshank has on the individual. The use of background music highlights further Brooks loneliness and despair. The background music is sad, somber and builds in intensity throughout this sequence. The music creates a mood, an atmosphere of loss, shock as we sense Brooks defeat and horror. There is an irony in the fact that Brooks is physically free but emotionally trapped and imprisoned by his sense of solitude and isolation in the outside world, where he should be feeling free. The use of background music leaves us with a strong impression that Brooks freedom will have a tragic end due to him being in a state of despair. In this emotion charged sequence, it is Brooks voice that we hear speaking directly to us, about his thoughts and feelings about his ‘release' from Shawshank. This voice over technique emphasizes Brooks strong sense of not belonging on the outside world. The language used in this voice over is very moving as we feel Brooks pain and desperation to be back in Shawshank. † Send me home, I'm tired of being afraid all the time.† The use of voice over tragically emphasizes just how much Shawshank can take from an individual. Inside Shawshank Brooks had, ‘friends,' ‘family' and ‘position' which made him feel important. This powerful technique highlights that, Shawshank can tragically strip away a man's sense of self. A man becomes dependent on the walls of the institution. â€Å"First you hate them, then you start to get used to them and pretty soon you start depending on them.† Brooks believed that outside of Shawshank he was nothing. This sequence is also shaped through the use of a variety of lighting, which emphasises Brooks feelings of depression and worthlessness and that he can't see himself escaping this dark, unforgiving place. These characteristics are portrayed through the use of dull, dim, dark and shadowy lighting. Ironically, the confinement of Shawshank offered Brooks a security that being on the ‘outside' could not, leaving us to believe that Brooks had become institutionalised. Dialogue is another strong technique used by the director to show a startling contrast in the language used by the guards who farewell Brooks. They shake his hand and wish him ‘good luck'. Their language and their treatment of Brooks contrasts markedly to what we have seen and heard within Shawshank. The cruelty, brutality and taunting are gone. The words and gestures used by the guards highlights the respect they have for Brooks and for us makes his leaving a lot more touching. This evocative and compelling parole sequence is shaped through the use of many techniques, which leads us towards the tragic ending of Brooks at the end of this sequence.