The War Of The Vietnam War - 1421 Words

In July and August of 1972, Jane Fonda made radio broadcasts from Hanoi that changed the way Americans thought of the Vietnam war and of her. To this day, many people view her as a traitor and criticise her actions in Vietnam; however, some people were truly inspired by her words and what she had to say. Despite people s personal opinions, Fonda was a powerful speaker and knew how to convey her message to her audience. She tried to convince people that the American government and military were the â€Å"dual villains† and the Vietnamese would never surrender. Jane Fonda s radio broadcast from Hanoi to American Servicemen tried to convince the American people that the Indochina War was a useless attempt to make the Vietnamese people compromise†¦show more content†¦These actions combined with her broadcasts used a clear rhetorical strategy to send a message to the American people that she opposed the war, and this made some Americans loathe her and others praise her. In Fonda’s broadcast, she tries to evoke a strong sense of ethics to convince her audience that she is credible and trustworthy, known as ethos. She was a well recognized activist for civil rights and women s rights which helped her establish credibility, trust, and respect within her audience because they trusted that she stood up for what was right and just. She also mentions Richard Nixon many times in her broadcast and makes references to Vietnam s history, shows sympathy to the struggles that the Vietnamese face, and discusses her first-hand accounts with the war. By Fonda mentioning Nixon and the history of Vietnam, she s showing that she is knowledgeable; by her showing sympathy to the struggles of the Vietnamese, it shows that she is sincere and fair-minded; and by her recounting her experiences, it shows that she is a reliable source. By doing these three simple things, Fonda builds trust with her audience and shows them that she is credible. Fonda cites Nixon and one of her first-hand experiences saying that â€Å"Nixon was again telling the American people that he was winding down the war,† yet in Nam Dinh the streets were â€Å"rubble-strewn† (Fonda

Generic Drug Profile Salbutamol - 1288 Words

Generic Drug Profile - Salbutamol New Zealand trade names: Ventolin, Respigen, Salamol, Asthalin, Salapin and Broncolin. Drug Class: Therapeutic class: bronchodilator. Pharmacologic class: sympathomimetic (stimulates the sympathetic nervous system). It is also classified as a SABA (short acting ÃŽ ²2-agonist). Formulations: The most common administration is by inhalation of a pressurised metered dose aerosol. Inhalation of Salbutamol directly reaches the lungs and acts rapidly with fewer side effects, but only 10-25% is actively absorbed as the remainder is swallowed (Orion Phama, 2015). Oral administrations by tablet and syrup forms are used by patients who can’t manage the inhaled route. Salbutamol has a lower onset of action via the oral route and 50% of the dosage is absorbed from the intestinal tract (Salbutamol, 2014). Salbutamol can also be given intravenously for severe or life threatening asthma. It may also be given by intramuscular injection. Patients are best treated with single-ingredient ÃŽ ²2-agonist preparations so dose adjustment is simple (NZ Formularya, 2015). Indications: Salbutamol is a ÃŽ ²2-agonist which causes bronchodilation by relaxing smooth muscles on the bronchiole. It is a reliever of bronchospasms in asthma, chronic obstructive pulmonary disorder (COPD) and emphysema. It provides short acting but instant bronchodilation to reverse airways obstruction. Inhalation of Salbutamol has an onset period of 5-15 minutes and lasts for 2-5 hours. Salbutamol isShow MoreRelatedQuality Control Tests on Soaps4296 Words   |  18 Pagesand Drug Administration and Control (NAFDAC) plays an important role in ensuring that regulated products produced with relevant quality and safety specifications. THE NAFDAC MANDATE: The National Agency for Food and Drug Administration and Control (NAFDAC) was established by Decree 15 of 1993 as amended, now 2 Act. Cap N1 Laws of the Federation of Nigeria (LFN) 2004, to regulate and control the manufacture, importation, exportation, distribution, advertisement, sale and use of food, drugs, cosmeticsRead MorePharmaeutical Industry Training Report with Deep Description of Different Area in Ibn Sina Pharmaceutical Industry Ltd.14426 Words   |  58 Pagesrequirement of medicines is created by the local companies and the rest 5% is imported. The imported drugs mainly comprise of the cancer drugs, vaccines for viral diseases, hormones. In fact, the real growth of local pharmaceutical industries started after the Drug Control Act was promulgated in 1982 in Bangladesh to restrict massive import of drugs and to encourage local manufacturing of the same. A lot of multinational companies (MNCs) became unhappy for this developmentRead MoreSelf Medication Practices in a Rural Filipino Community21296 Words   |  86 PagesFactors Affecting The Prevalence Of Self Medication Using Commercial Drugs In A Rural Filipino Family For The Course Research II With Statistics Presented by: Elaiza Joy M. Claravall Hazel Faith W. Cortel Abegail Jane W. Pasion Jave Mar C. Leonardo Minette B. Dangue MSN students Date Presented: May 20 2013 Date Revised: May 21, 2013 Factors Affecting The Prevalence Of Self Medication Using Commercial Drugs In A Rural Filipino Family Abstract Objectives: the purpose of the

Assyrian Crisis Essay Research Paper THE ASSYRIAN free essay sample

Assyrian Crisis Essay, Research Paper THE ASSYRIAN CRISIS, A TIME OF GROWTH The Assyrian Crisis in Judah appears, from the surface, as a clip of great fortune for the people of Jerusalem. However, by analyzing the state of affairs with a more powerful lens, one can see the powerful spiritual infuence such an event could hold on a resident s divinity. If I were a Judean during this clip, my religion would hold faced the toughest trial of my life. Traveling into such a struggle with a state every bit strong as Assyria, I could non assist but be afraid. My castanetss would tremble at the idea of devastation of the Holy City of Jerusalem, of the people of Judah, and of my ain being. Although I would hold believed in God, I would still be filled with fright. This fright would intensify when I heard a courier for the male monarch of Assyria, as stated in Isaiah 36, mocking God, dissing His power and doubting His salvaging grace on Jerusalem. He goes on to seek and convice us, the people of Jerusalem, that Hezekiah is non trusty, and that we will non happen aid in Egypt because they are non dependable. Finally, cognizing the way of devastation that Assyria has already created, and their hungriness for more, in add-on to the courier s statement that the Lord has commanded Assyria to travel and destruct Jerusalem, my feelings of fright and uncertainty would uncontrollably well up inside me. We are, after all, merely human, and fright is a common feeling, despite where we stand with God. No adult male lives without fright, but though fear our religion is tested and strengthened. Upon hearing and sing the truth of Isaiah s claim that God will save Jerusalem and coerce the Assyrians back place, my religion in God would be fortified. In the times of fright, I would hold realized how weak, how immature, and how far I must travel in my religion and trust in God. But one time I heard Isaiah s prognostication, I would utilize it as a manner to make off with my fright. Knowing that God was traveling to salvage His Holy City, and that He was traveling to go on with His perfect program for world that dated back every bit far as the times of Abraham and held a hereafter for the reaching of the Messiah, I would cognize that my God follows His programs and maintain His promises. Through this, I would hold peace. I would shortly larn that I can swear Him in everything because as it says in Scripture, if God is for us, who can be against us? Bing a occupant of His Holy City, I would cognize that God was on my side everlastingly, and whatever uncertainty I of all time had i n God s promises or programs for my life would be washed off. Sing God spare my life, along with my metropolis, I could non assist but reconstruct all assurance that was lost in my Father. I would be able to follow Psalms 46:10, and be still, cognizing that He is God. What a comfort! What a sense of utter religion, arrant dependance, and arrant submission! Harmonizing to Isaiah 37:25-29, God had given Assyria the power that it had and allowed them to suppress who they did. But, upon recognizing the attiude and jeers of the Assyrians towards Himself, God sent them place and allowed their male monarch to be murdered. This transition would hold taught me, as a Judean, the other side of God: His choler. I had already experienced His grace and fidelity in salvaging my life and metropolis, but I now would larn that God s penalty is existent, that what we do against God will non travel unaccounted for. And sometimes, as with the male monarch of Assyria, the penalty is every bit dearly-won as one s life. This would learn me how nescient I would be if I were to mock my Father. Because of what He has so gracefully saved me from and due to the grounds of His power in penalty, I would larn to so grateful and so in debt to God, that there is no room or ground to diss Him. Furthermore, the grounds of God s grace as a lesson to my religion could be seen in two more instances. The first involves God promise to Hezekiah that the state of Judah will one time once more return the luxury it existed in. This involved an addition in harvests over the undermentioned old ages and a repopulation of the land. God s promise was fulfilled, and Judah shortly returned to their normacy. Associating this to my life, I could be assured that whatever tests I encounter, that God is ever in complete and entire control, and that He will reconstruct me. The 2nd grounds of His grace is seen in Hezekiah s unwellness. When Hezekiah turned to God in ardent supplication for healing, God responded to his supplication by leting him to populate for 15 more old ages. By God s response, I would hold learned that God has the power to alter the full class of our lives through our supplication life, and that I should neer waver to inquire God for extremist alterations, every bit long as I honor Him with those alterations. Hezekiah went on to talk of the significance of go throughing the joy of the Lord from coevals to coevals in Isaiah 38:19. As a lesson to me, I would hold used this to understand that the heritage of our religion has come to us because of faithful work forces and adult females who have carried God s message throughout the centuries. Recognizing this, I would see myself as the following torchbearer. The writers of 2 Kings write about the history of Israel, halfway between the decease of David and the decease of the state. Israel has been divided, and the two lands have begun to skid ito devotion and corruptness toward prostration and imprisonment. 2 Kings relates the seamy narratives of the 12 male monarchs of the Northern Kingdom ( Israel ) and the 16 male monarchs of the Southern Kingdom ( Judah ) . For 130 old ages, Israel endures the sequence of evil swayers, until the are conquere vitamin D by Assyrian and led into imprisonment. The evil male monarchs were short-sighted, and they thought they could command their states fates by importing other faiths with their graven images, organizing confederations with pagan states, and cenriching themselves. Of all the male monarchs in both the North and South, merely two are called good. The good male monarchs had to pass most of their clip undoing the evil done by their predecessors. Because of their obeisance to God and the religious resurgences during their reigns, Judah stands for an extra 136 old ages. By composing about such events in the history of Israel and Judah, the writers of 2 Kings would hold been influenced by what happened in the Assyrian crisis with Hezekiah. Through much of the book of 2 Kings, the writers understood the convulsion and the effects of holding evil and good male monarchs in a state. With an evil male monarch, came evil workss of blasphemy and devotion, and wickedness perculated through the state. With a good male monarch, nevertheless, God was kept in the foresight, and He would bless the state with protection and endurance. The writers besides caught a glance of God s forbearance and the manner He speaks to His people through Prophetss. God told his people that if they obeyed him, they would populate successfully ; if they disobeyed, they would be judged and destroyed. Had had been patient with the people for 100s of old ages. He sent many Prophetss to steer them and warn them, but even His forbearance has bounds, as the writers wrote about. The writers of 2 Kings would respond to the Assyrian crisis with a great sense of apprehension and readying, because they wrote about so many incidents like it, and knew how a good and evil male monarch could impact the hereafter of his state. They would see the state of affairs as fundamentally an evil male monarch from Assyria vs a good, Devout male monarch from Jerusalem, and therefore the writers could easy think that those with God in head would be the masters, in this instance, the metropolis of Jerusalem. After seeing the crisis semen to cloture as they suspected, the writers of 2 Kings would hold their religion supported. They would be more confident in cognizing that God does, in fact, take favourites when it comes to esteeming or mocking Him. They would besides go on to see how He can be really gracious, or really barbarous, depending on how people treat Him. To the male monarchs that followed Hezekiah, the Assyrian crisis would render utile as a lesson on how to populate in God s eyes. They would be able to look back on the state of affairs and see non merely how Jerusalem was saved from such incredible odds, but besides blessed afterwards. They could besides look back and see the subplot of how Hezekiah overcame the odds of decease. By analysing such scenarios, the future male monarchs must inquire themselves why the metropolis of Jerusalem and Hezekiah lucky, and how they can acquire lucky excessively. The lesson they will larn, nevertheless, will surprise them when they discover that fortune was non involved. It was the mere fact that the metropolis of Jerusalem and Hezekiah s life were both saved because Hezekiah had his eyes fixed on God, and prayed fierily to Him. God, through His limitless power, turned away the mighty Assyrian ground forces, and through His grace and clemency gave Jerusalem back the luxury it one time had in the old ages after the crisis. Out of love, He besides gave Hezekiah 15 extra old ages to populate, despite being deathlike ailment. The power of supplication proved to be true. At the same clip, nevertheless, the future male monarchs would see the choler of God when He is blasphemied through the slaying of the male monarch of Assyria. At a glimpse, this may all look to be luck, but looking nearer would learn the male monarchs after Hezekiah to esteem God and maintain Him foremost in their lives and their state if they wish to be successful and safe. From the position of the apostle Paul, the Assyrian crisis would function as a contemplation of his life. Many similarites can be seen between Paul, the Assyrians, and Hezekiah, and through these, Paul would understand what it means to be with God or without Him. By reflecting on the Assyrian crisis, Paul would experience a great sense of peace and gratitude for God s salvaging grace. The male monarch of Assyria was a adult male who blasphemied God. He was a adult male who was on a mission of bid and conquer, and nil was traveling to acquire in his manner. Once he reached the metropolis of Jerusalem, he persecuted Christians at that place, including Hezekiah, the male monarch, with words of jeer and abuses directed towards God. By assailing the Christian religion in this manner, the male monarch of Assyria was seeking to turn out the Christian s God was merely like all other Gods, powerless. Similarly, Paul persecuted Christians by traveling to Damascus to capture them and convey the m back to Jerusalem. He hated the Christian religion and persecuted it without clemency. He, nevertheless, converted to Christianity subsequently and became an amazing tool of God s for distributing the Gospel. Populating such a life against God in his yesteryear, Paul could hold easy compare himself with the male monarch of Assyria. Paul would derive great peace and thankfulneess when he realized God s penalty to the male monarch of Assyria was decease, and that he escaped such penalty and was saved by God. Additionally, seeing the successes of Hezekiah, like returning Judah to the luxury it one time experienced, being saved from the Assyrians, and being given 15 excess old ages to populate after his unwellness, Paul would shortly recognize that the lone ground God was so gracious and merciful with Hezekiah was because he kept his eyes on Him. This would learn Paul that, if he were to be successful, he must maintain his focal point in life on God.

Topless Dancers Stigma Management Techniques Essay Example

Topless Dancers: Stigma Management Techniques Paper About a decade ago conducted interviews with over 40 topless dancers in seven Gentlemens Clubs in a major metropolitan city in the Southwest with a population of approximately one million people. The research focused on how the dancers managed the stigma of their deviant occupation. It was found that while the dancers used a variety of stigma management techniques, for analytical purposes they could be collapsed within two umbrella categories: dividing the social world (Goffman 1963); and rationalization and neutralization (Sykes and Matza 1957). This study replicates that study a decade later. The research for this current study was conducted at five gentlemens clubs, three of which were included in the earlier study, and two additional clubs that were currently considered the most exclusive gentlemens clubs in the city. He outcome of the study were generally quite consistent with those a decade earlier. Topless dancers still managed the stigma of their deviant occupation by dividing their social worlds and using traditional techniques of neutralization to rationalize their behavior. Additionally, they found that they relied heavily on cognitive and emotive dissonance to reduce the emotional strain of the work and to alternately embrace their role as dancer and distance themselves from it as the situation seemed to dictate. In this paper I will be explaining three different questions on the interactionist perspective and Conflict perspective. The interactionist perspective views society as the product of countless encounters between human beings in everyday social activity. We will write a custom essay sample on Topless Dancers: Stigma Management Techniques specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on Topless Dancers: Stigma Management Techniques specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on Topless Dancers: Stigma Management Techniques specifically for you FOR ONLY $16.38 $13.9/page Hire Writer A question interaction theorist might ask would be: Why do individuals do the things that they do? On the other hand, the conflict perspective focuses on competition and conflict between social groups and the change of those results. Some questions a conflict theorist might ask are: How do other categories of people attempt to improve their social position? How is society divided? The rest of this paper will show how the article answers the 3 different questions. Why do individuals do the things they do? In the article, this question was answered by the many topless dancers interviewed. Some claim it’s all about the money that is made while doing this. You can make more money doing this part time then you would, working fulltime in another job. It’s easy money and if you have the face and the body why not using it to get paid. Many reasons have been cited as to why woman become topless dancers; however the overriding motivation is to make money. The more attractive the dancer, the more business she generates. Therefore beauty and sexuality act as the currency in the profession. â€Å"One night a friend of mine who worked in one of the clubs invited me to come watch her dance. I went and had a few drinks and watched. She kept trying to get me up on stage, but I wouldn’t do it. That night she made over $500! I thought, ‘wait a minute, I have to work my butt off to make $500, then with takes and everything†¦ and I’ve got a better body than her†¦ this is crazy. ’ Danced the next night and made $400 and didn’t even know what I was doing. At first I kept my job and started dancing three times a week. Before long, I was making a lot more dancing then selling houses. I quit the real estate job and have been dancing ever since. † (Topless Dancer, p. 304) There are no job prerequisites to become an exotic dancer. Formal training is minimal. Dancers learn a set of rules, such as: never leave money unattended: never leave the club with a customer; and never refuse a table dance, things like that. As long as she can â€Å"sell† herself, she is capable of becoming a topless dancer. How do other categories of people attempt to improve their social position? In this case, topless dancers work hard to be able to support themselves and their love ones. Some females claimed that the reason for choosing this alternative route is to be able to pay for school, take care of their children, or even just to make enough money to be happy. â€Å"I’m not proud of what I do but I do it for my daughter. I figure if I can make enough money doing this and raise her right, she won’t ever have o stoop to doing the same thing. † (Topless Dancer, p. 07) These dancers may feel ashamed about what they do to get their money but they are making enough of it to improve their social position. Many lie about being topless dancers. Instead they call themselves entertainers. This would be an appropriate term for them as well, since they pretty much are entertaining men. How is society divided? Goffman (1963) indicated that information control was one of the most effectiv e methods for managing stigma and suggested that one of the most practical ways to control information was to divide the social world. This involves establishing a small group with which the discrediting information is shared, while keeping it hidden from the rest of the world. Dividing the social world also creates a strong sense of in-group alignments and cohesion that contributes to dancers identifying with one another and working to help conceal their stigmatizing occupational identities in other social arenas. Some dancers would tell one parent and that parent would look out for her and make sure the other parent won’t find out, since the occupation is a shameful one. They would give themselves another name for what they do. Instead of calling themselves strippers they would call themselves entertainers, or they would just say they are waitresses or students. Some keep it from their parents because they are afraid of what they would say and how they would react. Most of the dancers indicated that they divide their social worlds in order to held hide their deviant occupation, most were quick to point out that they did not see anything wrong with what they were doing. Many of them used some of the techniques of neutralization outlined by Sykes and Matza (1957). In conclusion, to manage stigma, dancers used many of the same techniques of information control, dividing the social world, and neutralization that they used a decade ago (especially denial of injury, condemnation of the condemners, and appeal to higher loyalties0. Additionally, dancers used cognitive and emotive dissonance to reduce the emotional strain of their work and to ameliorate the discrepancies between their attitudes about topless dancing, the customers, and the clubs, and their behaviors. Finally it was discovered that dancers employed cognitive and emotive dissonance to separate their dancer personas from their personal â€Å"selves†. While arguing that there was nothing wrong with that they do, most of the dancers indicated that it took heavy emotional toll on their personal and social lives, especially in their ability to maintain self-esteem and develop meaningful relationships with other people especially other men.