Free Essays on Diocletians Reforms

Diocletian’s Reforms The Roman empire regained order and stability through its powerful emperor Diocletian. He made a set of reforms to stabilize the empire. He knew that if he did not do so, the empire would eventually fall. One of the first notable things Diocletian decided to do to stabilize the empire was to establish a capital. He said,†Wherever I am, that’s where the capital is.† The capital was in no specific place. However he did spend most of his time fighting for his empire against the Germans along the Northern border. The next set of reforms involved the military. First, he took each legion and divided them in half. This created double the amount of legions, but they were significantly smaller. When he drafted soldiers to fight, he did not draft a certain number of men but rather a number of legions. He never increased the men per legion. This then led to the military becoming more mobile. Since the Roman army moved too slow, Diocletian wanted to mount them on horses. This created a light calvary and enabled them to move on and off the battlefield more of a swift fashion. His next set of reforms included the establishment of the Oriental Monarchy. This meant that their was a psychological distance between him and his subjects. This created a huge bureaucracy and his subjects had to wait weeks just to see him. He overwhelmed his subjects by wearing a huge gold crown and cape that took nearly 12 men to carry behind him. He then set up economic reforms. These played a huge part in Diocletian’s attempt to reconstruct the empire. He invented a coinage system and put a value to each coin. It is similar to the system we have today. ( for quarters equal one dollar. So on and so forth.) However, some problems developed from his economic system. Their were not enough metals to go around, which made it impossible to create more coins, and eventually led to gold being worth much more ... Free Essays on Diocletians Reforms Free Essays on Diocletians Reforms Diocletian’s Reforms The Roman empire regained order and stability through its powerful emperor Diocletian. He made a set of reforms to stabilize the empire. He knew that if he did not do so, the empire would eventually fall. One of the first notable things Diocletian decided to do to stabilize the empire was to establish a capital. He said,†Wherever I am, that’s where the capital is.† The capital was in no specific place. However he did spend most of his time fighting for his empire against the Germans along the Northern border. The next set of reforms involved the military. First, he took each legion and divided them in half. This created double the amount of legions, but they were significantly smaller. When he drafted soldiers to fight, he did not draft a certain number of men but rather a number of legions. He never increased the men per legion. This then led to the military becoming more mobile. Since the Roman army moved too slow, Diocletian wanted to mount them on horses. This created a light calvary and enabled them to move on and off the battlefield more of a swift fashion. His next set of reforms included the establishment of the Oriental Monarchy. This meant that their was a psychological distance between him and his subjects. This created a huge bureaucracy and his subjects had to wait weeks just to see him. He overwhelmed his subjects by wearing a huge gold crown and cape that took nearly 12 men to carry behind him. He then set up economic reforms. These played a huge part in Diocletian’s attempt to reconstruct the empire. He invented a coinage system and put a value to each coin. It is similar to the system we have today. ( for quarters equal one dollar. So on and so forth.) However, some problems developed from his economic system. Their were not enough metals to go around, which made it impossible to create more coins, and eventually led to gold being worth much more ...

How to Calculate Percent Error

How to Calculate Percent Error Percent error or percentage error expresses as a percentage the difference between an approximate or measured value and an exact or known value. It is used in science to report the difference between a measured or experimental value and a true or exact value. Here is how to calculate percent error, with an example calculation. Key Points: Percent Error The purpose of a percent error calculation is to gauge how close a measured value is to a true value.Percent error (percentage error) is the difference between an experimental and theoretical value, divided by the theoretical value, multiplied by 100 to give a percent.In some fields, percent error is always expressed as a positive number. In others, it is correct to have either a positive or negative value. The sign may be kept to determine whether recorded values consistently fall above or below expected values.Percent error is one type of error calculation. Absolute and relative error are two other common calculations. Percent error is part of a comprehensive error analysis.The keys to reporting percent error correctly are to know whether or not to drop the sign (positive or negative) on the calculation and to report the value using the correct number of significant figures. Percent Error Formula Percent error is the difference between a measured and known value, divided by the known value, multiplied by 100%. For many applications, percent error is expressed as a positive value. The absolute value of the error is divided by an accepted value and given as a percent. |accepted value - experimental value| \ accepted value x 100% For chemistry and other sciences, it is customary to keep a negative value. Whether error is positive or negative is important. For example, you would not expect to have positive percent error comparing actual to theoretical yield in a chemical reaction. If a positive value was calculated, this would give clues as to potential problems with the procedure or unaccounted reactions. When keeping the sign for error, the calculation is the experimental or measured value minus the known or theoretical value, divided by the theoretical value and multiplied by 100%. percent error [experimental value - theoretical value] / theoretical value x 100% Percent Error Calculation Steps Subtract one value from another. The order does not matter if you are dropping the sign, but you subtract the theoretical value from the experimental value if you are keeping negative signs. This value is your error.Divide the error by the exact or ideal value (not your experimental or measured value). This will yield a decimal number.Convert the decimal number into a percentage by multiplying it by 100.Add a percent or % symbol to report your percent error value. Percent Error Example Calculation In a lab, you are given a block of aluminum. You measure the dimensions of the block and its displacement in a container of a known volume of water. You calculate the density of the block of aluminum to be 2.68 g/cm3. You look up the density of a block of aluminum at room temperature and find it to be 2.70 g/cm3. Calculate the percent error of your measurement. Subtract one value from the other:2.68 - 2.70 -0.02Depending on what you need, you may discard any negative sign (take the absolute value): 0.02This is the error.Divide the error by the true value:0.02/2.70 0.0074074Multiply  this value by 100% to obtain the percent error:0.0074074 x 100% 0.74% (expressed using 2 significant figures).Significant figures are important in science. If you report an answer using too many or too few, it may be considered incorrect, even if you set up the problem properly. Percent Error Versus Absolute and Relative Error Percent error is related to absolute error and relative error. The difference between an experimental and known value is the absolute error. When you divide that number by the known value you get relative error. Percent error is relative error multiplied by 100%. Sources Bennett, Jeffrey; Briggs, William (2005),  Using and Understanding Mathematics: A Quantitative Reasoning Approach  (3rd ed.), Boston: Pearson.Tà ¶rnqvist, Leo; Vartia, Pentti; Vartia, Yrjà ¶ (1985), How Should Relative Changes Be Measured?,  The American Statistician,  39  (1): 43–46.

Prescription, Nonprescription, and Herbal Medication Research Paper

Prescription, Nonprescription, and Herbal Medication - Research Paper Example As the essay declares the aging process is defined by numerous impairments of several regulatory processes that play a critical role in cells and organs. In addition, other physiological changes are evident in advanced age, and have the capacity to affect the absorption, distribution, metabolism, and excretion of drugs. The geriatric population exhibits cardiac dysfunctions. The relaxation and contraction of heart muscles change remarkably a one ages. Blood flow becomes slower, a factor that may affect drug distribution. In addition, aging brings about the reduction of renal mass. Fewer nephrons define the reduction of renal mass. According to the research findings there is a notable delay in the kidney functions, a factor that affects the elimination of drugs. The gastrointestinal system is also affected by aging because elderly people have lower rates of hydrochloric acid and pepsin. Research has highlighted that aging may contribute to potential changes in the enzyme secreting cells or hormonal glands a factor that minimizes the efficiency of the gastrointestinal system. In the small intestines, absorption of some substances reduces with age, while in the colon, the transit time may prove to be slower. Other digestive enzymes such as lipase and trypsin usually decrease as one age. The liver is a critical organ in the metabolism of drugs. With advancing age comes a remarkable reduction in the liver blood flow. In other cases, the liver structure may change over time while enzymes may cease to function effectively.

Five Effective Leadership Qualities Assignment Example | Topics and Well Written Essays - 1500 words

Five Effective Leadership Qualities - Assignment Example Lastly, a leader can only be regarded as effective if he/she is able to achieve the organizational aims and objectives. In order to become an effective leader and influence others, an individual requires certain leadership qualities including the quality of being courageous, emotionally intelligent, and able to motivate others, open to challenges and a sound communicator. Body Courage is defined as an individual’s ability as well as willingness to counter fear and taking steps that may seem difficult. Courage is one of the most important qualities a leader should possess as courage is the quality that helps a leader in conducting most of his/her task. A leader is required to perform various activities such as taking risks, getting involved in unknown scenarios, communicating a positive vision of change to followers and without the quality of courage a leader cannot perform any one of these tasks. Any individual can perform tasks and make decisions that are taken on routinely basis and that comply with the culture of an organization. But a leader is one who has the courage to face unforeseen circumstances and take decisions that are novice. A leader has to show courage as a tool to motivate his/her followers because it is the followers who look up to their leaders and if they fail to spot courage in their leader, they will be de-motivated. Winston C hurchill is highly regarded for being a courageous leader. He once stated that that courage is the quality due to which an individual is able to stand up and speak for him and for others and it is this quality that enables an individual to take retaliation and face criticism in a positive manner (Warrell, 2013, p.92). Churchill is highly renowned for being a person who had the quality of moral courage as he knew what should be done in a particular scenario, but due to his moral courage he chose to perform activities that are morally correct. Another key quality that individuals need to possess in order to become effective leader is emotional intelligence. Emotional intelligence is a quality that an individual is said to possess when he/she has the ability to not only be aware of his/her own emotions, they should even be aware of emotions experienced by others and he/she should have the ability of controlling emotions and responding to the emotional issues experienced by others. In c ase of leadership, an emotionally intelligent leader is one who recognizes his/her own emotions and can control those emotions while making decisions and the leader even needs to be aware about the emotional issues experienced by followers in order to help solve those issues in order to motivate followers. According to a research conducting by Bommer during the period of 2005, an emotionally intelligent leader has the ability to positively change the attitudes and behaviors of other individuals. Emotional intelligence is qualities that can help leaders conduct various tasks that are required of him (Ciulla, 2008, p.88). A leader is expected to be a conflict resolver in conflicts that arise between lower level of employees and conflicts that arise within the employees who work at the same level. Emotional intelligence can help leaders identify the grievances that employees of the lower level of the organization have with the decision making level of employee

Uniform accounting standards produce Essay Example for Free

Uniform accounting standards produce Essay In the last decade, various countries around the globe have shifted towards a uniform accounting standards or the International Financial Reporting Standards (IFRS). The main motive behind this movement is to come up with a global language for accounting which will be comparable and understandable beyond the borders of a nation. As of today about 120 countries require IFRS for domestically listed companies, although only about 90 countries have fully conformed to IFRS . While some argue that it is necessary to have a system of accounting that is clear and transparent to global investors and companies, some others are skeptic about it being efficient. Furthermore, some feel that the costs of implementing IFRS can be too high and hence uniform accounting will not be worth the cost. Hence, critically analyzing IFRS and understanding its impact on accounting principles will help us to recognize the costs and benefits of this system. One of the main objectives of IFRS is to increase the efficiency and transparency in accounting. However, the main tension in the model rests due to the non- uniform nature of firms as well as nations. For instance, countries differ on myriad ways such as capital and labor markets, nature of government, involvement of government in the company and so forth. Similarly, firms differ from each other in various ways including size, growth, types of products, geographical location and technological advancement . Therefore, coming up with a detailed accounting system or a set of principles to fit all of these can be challenging. Thus, IFRS uses a principle based system, rather than a rule based system which wi ll allow the companies to apply IFRS according to their situation and prepare their statements. However, this flexibility can itself be seen as a big down- side of this system. This will provide a way for companies to manipulate the statements which in turn can encourage fraud. Trancy Coenen comparing the fraud under the system of GAAP and IFRS says that, As IFRS is largely based on judgment in applying principles, it only stands to reason that the risk of fraud in the financial statements will increase with the change . For example, Fair Value judgment is one of the corner stones of IFRS system of accounting. However, it is unclear as to who gets to value things and how can these figures checked for reliability. Thus, IFRS, which is created to form a uniform and transparent system of accounting can itself lead to non-uniform accounting practices with very little information about who makes the judgment behind numbers presented in  the financial statements. Furthermore, another crucial concern that rises with the implementation of IFRS is the balance between the capital alloc ation benefit of a uniform accounting standard against the social cost of forcing diverse firms to adhere to the same rigid standard says Korok Ray, a professor of Economics from George Washington University . Hence, for a small company the cost of shifting from its current accounting practice to IFRS might be too high whereas for a big company it might be small. Furthermore, the time in which all the companies will have to shift from their old system to IFRS can decrease the quality of the financial statements. Lack of experience in this new system of accounting can also increase mistakes making the system less accurate . Nevertheless, it is undeniable that in an increasingly more globalized world, a cross-border accounting system will immensely benefit firms and investors. This system will lead to investment comparisons between various countries, making investors better off. In fact, Marc Fogarty, a Certified Public Accountant says that the single set of standards will cut down the costs to which foreign companies investing in the U.S. markets will have to adhere. He also believes that, the U.S. GAAP standards along with other strict accounting regulations have long been deterrent to foreign companies trying to raise money in the U.S. capital markets . Small investors will be benefited from this change, as they will have an access to more financial information which can be easily understood. In short, implementing IFRS will lead to easy to understand, clear and efficient financial data which will be made available to the general public. Just the implementation of IFRS does not mean investors are prot ected against fraud or misrepresentation of a company’s financial statement. In addition, IFRS also has numerous short term problems that can have a huge impact on its initial adaption and implementation. However, company’s and investors can protect themselves against risks by learning IFRS which will increase their understanding of the financial statement. This will not only help them to critically analyze the numbers represented on the statement but also help them to better compare and contrast one statement from the other nationally or internationally.

Oedipus, The Movie Essay -- Film Oedipus the King

Oedipus, The Movie After reading the play Oedipus the King, I had various expectations related to how the movie should be performed. The stage presentation of the story fulfilled some of my expectations but failed to satisfy others. Most importantly, the performance was an accurate rendering of the play. The characters in the movie were developed effectively and were portrayed precisely as I had perceived them. I thought that the movie lacked qualities including stage design, clothing, and background music. However, these facets of the performance are insignificant because the story is so powerful that it does not need attractive costumes or ostentatious props to support it. The foundation of the play is its intriguing story and thorough development of characters. The movie was very faithful to the play; it followed the story of the book nearly verbatim. The film clarified many parts of the play that I did not fully understand. For example, I found that being able to visually identify the speaker was quite helpful in many circumstances. The movie provided a constant ...

Ethical Standards and the conflict in schools

Educators function as a member of a squad and have a particular relationship with pupils, parents, other school forces, and the community. The quality of these relationships depends non merely on the work performed, but besides on the ethical behaviour demonstrated on the occupation. Educators are faced with ethical issues on a day-to-day footing, including confidentiality, record direction, and the demands placed upon them with the duty of learning pupils and pull offing a schoolroom. Educators frequently face state of affairss where their ain involvements, a pupil ‘s involvement, or the school ‘s involvement may conflict. Ethical criterions help us to go more cognizant of the right class of action with respect to a assortment of positions instead than our ain. Educators are obligated to be as to the full prepared as possible to work ethically, every bit good as lawfully, in the school environment at all times. Ethical criterions supply a model for reflecting on appropriate behaviour. For this assignment, I have researched four articles that address legal and ethical deductions on schoolroom direction in respects to the rights and duties of pupils, parents, and instructors. I will reflect, place, and sum up each article. Finally, I will reason with how these articles have made a difference in how I will pull off my schoolroom. Article 1 The article that I began with is Public school Law: Teachers ‘ and pupil ‘s rights by Martha McCarthy. McCarthy discusses the legal rights of the instructor and the pupil. The Negligent Tort Law shows that instructors may be considered apt if he or she could hold â€Å" foreseen and prevented hurt by exerting proper attention † ( McCarthy, Cambron-McCabe, 1992 ) . The first component of the Negligent Tort Law states that the responsibility to protect is the duty of the instructor – this responsibility includes all necessary safeguards to protect pupils that are under their supervising ( McCarthy, Cambron-McCabe, 1992 ) . Subsequently, if a pupil hurt could hold been anticipated or foreseeable by the instructor and they did non supply sensible supervising of the incident, so, carelessness on the instructor ‘s behalf has occurred ( McCarthy, Cambron-McCabe, 1992 ) . Yet, if a pupil ‘s action or consequence of a pupil ‘s hapless picks contribu ted to the hurt, so the incident itself is considered conducive carelessness, and the instructor is no longer apt ( McCarthy, Cambron-McCabe, 1992 ) . In happening carelessness on a instructor ‘s behalf, one must see the mature and developmentally appropriate behaviour. There are many factors that have to be taken into consideration overall when a negligent claim is filed. Some of such factors are the instructor ‘s enfranchisement, the instructor ‘s preparation, the environment in which the hurt occurred, the instructional activity, and the care of the equipment ( McCarthy, Cambron-McCabe, 1992 ) . How the jurisprudence is stated and the compulsory responsibility of attention can be really intimidating to many instructors and educational professionals. Furthermore, because of such bullying of the Negligent Tort Law, school territories and brotherhoods have mandated specific ordinances, along with policies and processs to forestall such possible incidents from happening ( McCarthy, Cambron-McCabe, 1992 ) . It could be just to state that overall, instructors have the duty to protect their pupils, and the pupils have the right to be protected while in attention of the school. However, when can a instructor ‘s duty take precedency over a pupil ‘s single rights? Hypothetically, a scenario may affect a pupil, whether knowing or non-intentional, seting another pupils wellness or safety in danger. The instructor must look at the public assistance of the pudding stone of pupils and has the right and duty to take the one pupil who is endangering the public assistance of the category from the activity/classroom, or environment to guarantee the wellbeing of the remainder of the category. Some could reason that excepting or taking the pupil is in direct misdemeanor of his/her single rights. The instructor ‘s chief duty of sensible attention could hold been jeopardized due to that pupil ‘s actions as good. Article 2 The 2nd article, Response and Responsibility in the Classroom by Edgar Baguio discusses duties of pupils within the schoolroom. Although Baguio introduces the thought of response of the pupil, which entails how a pupil reacts to a instructor ‘s schoolroom direction system, duty ( Baguio, 2008 ) . Responsibility defines the pupil ‘s occupation of following policies and processs in the schoolroom ( Baguio, 2008 ) . Baguio farther discusses that an effectual schoolroom consists of non merely a instructor, but of pupils who follow through with the schoolroom duties ( Baguio, 2008 ) . He believes that both parties must make their duties so it is easier to trust and swear one another ( Baguio, 2008 ) . The schoolroom direction system becomes less of an issue when trust is established. Article 3 The article Parent-Teacher Conferencing, by Joseph C. Rotter, Edward H. Robinson III, and Mary Ann Fey, discusses the importance of communicating between instructors and parents. It is expressed that there is a important demand for effectual parent-teacher conferencing is the â€Å" legitimate right of parent to hold a voice in the instruction of their kid † ( Rotter et al, pg. 7, 1987 ) . Over the old ages, parents have been progressively more interested in their kids ‘s day-to-day educational activities. Communication is the key. â€Å" When instructors and parents view the educational procedure as a collaborative attempt, the parent-teacher conference becomes a cardinal instructional scheme that will heighten the kid ‘s growing and advance more effectual acquisition † ( Rotter et al, pg. 8, 1987 ) . The article besides addresses the different alterations that affect instructor and parent relationships. The primary concern is the alteration of the household construction and kineticss. The traditional household has changed to being blended, holding individual parents, or holding same sex parents. Because of the obvious alterations, parents and teachers no longer portion common experiences ( Rotter et al, 1987 ) . A opportunity to hold day-to-day interaction has created an obvious cuneus between instructors and parents. The inquiry is how to make full that spread. Communication is the cardinal to making solid dealingss between instructors and parents. Having parent-teacher conferences allows for the most direct signifier of communicating that can be the most meaningful nexus between place and school for the pupil ( Rotter et al, 1987 ) . However, the signifier of communicating is an of import factor. Harmonizing to Rotter et Al, as an pedagogue, holding heat, empathy, regard, concreteness, genuineness, immediateness, and confrontation are of import qualities to hold, but besides cognizing how and when to portray such qualities are requirements for effectual communicating ( Rotter et al, 1987 ) . Article 4 Sarah Ganly wrote Rights and Responsibilities of a Teacher and a Student. Ganly addresses teacher duty within the schoolroom and the rights of the pupils ( Ganly, 2007 ) . Student safety is one of the most of import duties of the instructor ( Ganly, 2007 ) . However, what is different with this peculiar article in comparing to the others is that the parent ‘s rights are addressed. Galley ‘s article addresses that parents have the right to direct their kids to school cognizing that their kid will be safe while in the attention of the school and its instructors ( Ganly, 2007 ) . Teacher ‘s liability and answerability are examined within this article. The illustration of such is that, the jurisprudence states that instructors are â€Å" held apt for a pupil ‘s public assistance if injury is foreseeable † ( Ganly, 2007 ) . Every state of affairs must be viewed separately, and if any, palliating fortunes must be taken into history excessively. When acquisition activities are off premises, the instructor ‘s rights and duties should non be taken lightly. Although, there are many policies and processs that go into readying of field trips, the pupils degree of safety should ever be examined and be the first precedence of instructors and schools. It is a instructor ‘s duty to guarantee the safety and wellbeing of each pupil on a field trip. In order for the instructor to keep overall safety for the pupils, they may hold to be forced to conflict upon a pupil ‘s single rights. This state of affairs within itself can be considered â€Å" grey affair † and fortunes have to be analyzed suitably without premises. Because of the many instances of carelessness and inappropriate behaviour go oning with schools across the state, the rights and duties of pupils and instructors has been a hot controversial issue. There seems to be a important sum of failure of recognition of the direct relationship between pupil â €˜s rights and instructor ‘s duties. Decision I feel confident that my method of schoolroom direction is really appropriate. It is a cross between Wong ‘s Pragmatic Classroom Model and Kagan, Kyle, and Scott ‘s Win-Win Discipline Model. I believe it is the pedagogue ‘s duty to learn pupils how to self-monitor their ain behaviour and keep them accountable. The ultimate ends I have for my pupils is to be able to pull off themselves suitably, to be able to run into their demands through responsible picks, and to be able to develop life accomplishments that will function them into the hereafter. The mix attack of Wong, Kagan, Kyle, and Scott works good for me to promote pupils to take ownership of their learning experience and overall success. Using both Wong ‘s Pragmatic Classroom Model and the Win-Win Discipline Model allows me to keep the pupils responsible for their ain behaviour, larning and success, they both hold the instructor responsible to working hard to keep a safe, positive schoolroom environment that helps pupil work to accomplish personal ends.

Three Day Road

Wandering Windigo of the Wemistikoshiw The novel Three Day Road can be viewed as an explicit indicator as to the importance of sustaining cultural identity, and the consequences associated with its absence from any aspect of human life. The tale provides a salient setting through which this spiritual malfeasance is brought about, with much of its content consisting of the supremacy of the wemistikoshiw, or white man, over the Aboriginals in World War 1. The novel’s European setting manifests the primary cause for the spiritual bankruptcy of Elijah Weesacheejak, one of the story’s central figures and the novel’s primary thematic microcosm. Influenced deeply by Western ideals, he is said to be a windigo which, as explained by the aboriginal bushmaster, Niska, is characterized by: â€Å"†¦sadness so pure that it [shrivels] the human heart and [lets] something else grow in its place† (Boyden 261). A polar opposite to Elijah, Niska recognizes the necessity of spirituality rooted in tradition, and is able to identify the Windigo as a logical product of wemistikoshiw influence. Her nephew, Xavier, is defiantly against European conformity in much the same way, sacrificing physical well-being for the sake of the Cree culture which he cherishes and to which he hopes to return in the wake of the war. It is clear that each of these three characters is negatively affected by the widespread influence of the whites, albeit to different degrees. Each character’s amount of exposure to wemistikoshiw culture corresponds proportionately to both their bodily state by the novel’s end, and their specific levels of windigo-ism. Joseph Boyden’s Three Day Road illuminates the Windigo’s corruption of identity through the personalities of Xavier, Niska and Elijah via their cultural adherence, contrasting health, and dynamic relationships. Much like two sides of the same coin, Western and Aboriginal societies share a structural essence, but vary wildly in their fundamental ideals and respective emphases. Xavier is aware of this distinction between the two peoples, saying: â€Å"†¦I’m left wondering what connection there might be between their [the European] world and mine† (246), in a manner which would suggest that one must belong to one ‘world’ or another, but never both simultaneously. Xavier chooses to live by Aboriginal tradition, as exemplified through his frequent neglect of wemistikoshiw behaviours. A prevalent literary critic explains the significance of naming in this respect, exclaiming that the: â€Å"†¦various names ssumed by or assigned to Xavier and Elijah signify to what extent their identities are able to transcend or fall victim to [the influence of the West]†¦Ã¢â‚¬Å" (Gordon 7). The only Western name assigned to Xavier is ‘X’ in light of his extraordinary shooting precision (Boyden 109). Despite the name’s positive connotations, Bird discards it, keeping to his original alias, which is bestowed upon him by his cherished Aboriginal friends (360, 363). It is evident, then, that Xavier’s neglect of the wemistikoshiw ways runs deep, and even when facing external, culture-based adversity, becoming an outcast is always a preferable option to abandonment of his tradition. Unlike the other soldiers, Xavier never acquires even the slightest appetite for killing, believing it to be wasteful in the context of war, since there is nothing to be gained but fresh supplies of bloodshed (Bohr). Initially, Xavier is revolted by the sight of death soon after he witnesses it devastate a German, saying, â€Å"The image of the soldier’s head exploding makes may stomach churn† (Boyden 88). In order to remedy this spiritual deficit he associates with letting the lives of other be wasted, Bird turns to prayer, which keeps him centered and stable within the comfort of his cultural roots. Over the entire course of the novel, Xavier never once forgets the importance of his background in regards to his current situation, meaning that he remains metaphysically anchored in spite of his foreign surroundings. Supplementary to Xavier, in terms of spiritual independence, is Niska, whose understanding of the wemistikoshiw transcends that of every other character in the novel, and stems from both her experiential knowledge of Western culture and the windigo. An objectivist to the core, Niska represents an archetype of cultural wisdom, as described by Joseph Boyden: â€Å"I wanted her to be a strong woman who was doing this [being a woman of the bush] despite what everyone says about her and the toughness of her existence†¦Ã¢â‚¬  (Wylie 229). Niska is exposed to the horrors of the world at an early age, witnessing events such as her father’s murder of one of her fellow Cree gone windigo (Boyden 45). This coupled with her being used sexually by the Frenchman, who claimed to have â€Å"†¦fucked ahcahk, [her] spirit† (174), out of lustful capitalism creates a perfect storm of familiarity with the human condition within her. Niska realizes that the man-made society of the whites further pronounces the flaws of the human spirit, thereby differentiating between her culture and that of the emistikoshiw. She explains this difference early on in the novel, by way of her epileptic visions: â€Å"No one is safe in such times, not even the Cree of the Mushkegowuk. War touches everyone, and windigos spring from the earth† (49). In order to prevent the mingling of Aboriginal and European lifestyles, she completely refuses to submit to the will of the wemistikoshiw, even when forced to live in one of their resi dential schools as a young girl. The bushmaster neglects even menial compulsories, such as hair-cutting, saying, â€Å"They were going to remove the black hair that reached my waist as a symbol of wemistikoshiw authority, of our [the Cree’s] defeat† (93). Coming from a long line of Cree chieftains, Niska not only seeks to avoid the company of windigos, but also is obligated to dispose of them in the best interest of her fellow aboriginals (48). Niska’s comprehension of selfishness’ presence in both the wemistikoshiw and the Windigo contribute to her consequent avoidance of the two, and in turn, her unwavering state of impeccable spiritual stagnancy throughout the novel. Contrarily, Elijah succumbs completely to the culture of the white man, becoming immersed in its ideals and pursuits to the point of morphing into a fully fledged windigo. The reason for Weesacheejak’s uprooted spiritual state can be traced back to his upbringing, which consisted of an intensely ambiguous cultural identity. Growing up in residential schools for much of his life, Elijah is brainwashed into thinking of the Aboriginals as a â€Å"†¦backwards people†¦Ã¢â‚¬  (56) by the nuns who live with him. The seeds of European identity clash with those of the Aboriginal culture when he is adopted by Niska, and resultantly, a fragile concept of cultural integrity emerges within him. This identity crisis contributes significantly to his inevitable saturation into the violence of the West, as described by the author Vikki Visvis: â€Å"†¦ Elijah’s perverted determination is primarily the product of the wartime environment, which is an inherently Western endeavor† (273). Elijah learns, very much unhealthily, that identity is malleable, and depends entirely on circumstance rather than individual character. This lack of oneness can be examined easily through his acts in The Great War, which consist of both the impulsive murder and the desecration of his victims (Boyden 310). Elijah’s lack of cultural foundation is responsible for each of these atrocities, and he believes that by committing acts such as scalping those he kills, he is somehow able to absorb a portion of their spirit. Xavier describes Elijah’s carnage as a â€Å"†¦spark which fills his belly when it gnaws for food (200),† thereby pronouncing the young man’s profound emotional imbalances. Elijah’s reliance on the mastery he achieves by ‘owning’ the flesh of his victims is hauntingly reminiscent of the definition of the Windigo, and this is no accident made by Boyden. Despite his inferiority to Xavier in regards to his skills in marksmanship (78), it is he, not his Cree companion who yearns for the blood of his enemies. Such a skewed perspective which testifies to the irrelevant nature of morality can be attributed to the boy’s faithless and marred upbringing. Like a true Windigo, it is Elijah’s lack of cultural backbone which provokes the collapse of his soul, as he contains no trace of the fundamental axioms required in the construction of a spiritually healthy human being. Vividly reflecting the spiritual status of Xavier, Niska and Elijah, is their amount of mental and physical trauma, which is minimized when rooted in a fixed, adaptable personality. Xavier is the prime example of an individual whose disposition itself promotes a fragile psyche, which contains a dangerously low capacity for negative emotions. Caught in the thick of the Great War, there are many instances in the novel which expose Bird’s benevolent personality in order to provide a reason for the corporeal turmoil which he endures. Xavier’s forgiving soul is illustrated multitudinously throughout the novel, emerging most prominently in his taking of Elijah’s namesake after his death, despite the dark circumstances surrounding it (375). Not confined to sorrow based solely on human tragedy, Xavier takes pity on even the lesser forms of life, which are senselessly destroyed as a result of the war. This universal respect for entities is present when he refuses to sweep the swallow’s nest from his cabin window. This defiance initiates his explicit description of Elijah’s carrying out of the terrible deed: Two [birds] are lifeless, killed instantly by the fall. The third raises its featherless head, bewildered, its eyes large and round above its small yellow beak. Its tiny wings beat frantically on the floor, then more slowly. The mother bird cries out. The baby swallow’s lids sink and it ceases to move. I turn my head away from all of them. (Boyden 258) Inherently, Xavier is a character who easily becomes sick with depression due to his compassionate nature, hindering him in certain situations, yet proving to be essential to his maintained Aboriginal perspective as his time spent in the war increases. He deems the west to be a â€Å"strange place where the entire world’s trouble explodes† (22), and it is therefore inevitable that his extensive exposure to the war-torn battlefields of Europe instigates his severe mental strain. Discretely physical, alternatively, is his involuntary ingestion of morphine, which only serves to numb his senses into weakness, threatening his life when he enters withdrawal (289). Despite these eminent dangers to Xavier’s mental and physical state, however, it is his spiritual fortitude which enables both his mind and body to be salvaged by Niska via the matatosowin, or purification ceremony which customarily follows the three day voyage by which a Cree returns to his/her people after a long absence. As explained by Neta Gordon, the event marks a certain: â€Å"†¦constructive deconstruction, and a forward-looking inclination towards healing and hope† (2). Xavier’s symbolic journey represents not the death of his physical body, but the annihilation of the last wemistikoshiw remnant clouding his sanity – his addiction to morphine. In spite of the wide variety of factors hindering Xavier’s will to survive, he is able to outlive his anarchic environment by accessing his actively ethical and tempered personality. Niska is very similar to her nephew in this respect, withstanding an onslaught of traumatizing circumstances back in Canada which test her bodily and cranial stature. Unlike Xavier, however, she is adept in her esoteric self-sufficiency (35), being able to distract her corporeal self from pending danger by actualizing her love of anecdotes. The primary medium she accomplishes this through is her participation in speech craft, which she uses to listen to and project tribal stories as a means of satiating her spiritual hunger (Bohr). A consistent theme embedded within the novel is Niska’s own retelling of her life to Xavier, as embodied by a quote: â€Å"Words are all I have now. I’ve lived alone so long that I’m [Niska] starved to talk† (89). Even earlier in her life than Xavier, the Cree woman develops the aptitude for developing a thick skin via the harnessing emotions such as heartbreak for conversion to wisdom. Her exposure to the Frenchman is notable in this regard. It serves Niska as an impetus through which she begins to develop a mature, progressive outlook on life. Reminiscing about this boost to her spiritual immune system, she says, â€Å"I was young, and the emotions of the young are as strong a pull as the arctic tides that suck fishermen’s canoes out into the bay to be lost forever† (165). In this way, she is able to look back on the event of the European’s quick departure after their first sexual encounter, and understand its arrogant, chauvinistic connotations (135). Upon adaptation to her current situation, she achieves a level of spiritual purity mutual to that of Xavier. With this in mind, it is only through the undamaged will of both Niska and Xavier that he is cleansed of the complete collapse of self which foreruns death (379), and partakes in the â€Å"physical necessity† (Gordon 4) which allows him to survive the ordeal. Were it not for the complimentary moral steadfastness of these two characters, each would have been subjected to profound devastation, with one of them perishing, only to leave the other in a state of mourning over the severing of her last, greatest familial connection. Such an anchored identity is devoid in Elijah’s life, however, as exemplified through his deteriorating eupepsia, which reaches its apex at his demise. At the heart of Elijah’s ambiguous, conditional personality is his unending thirst for exhilaration as a form of immediate gratification. Saturated by the empiricism of the residential schools, which deny the existence of all aboriginal deities, Elijah thrives on the seemingly transcendent feeling of adrenaline coursing through his veins. When Xavier ponders the spreading of a forest fire into the town they reside in before the war, Elijah responds with: â€Å"Can you imagine anything more glorious? † (Boyden 142), thereby manifesting his twisted disposition towards fear, while also foreshadowing his eventual descent into lunacy. Lieutenant Breech’s evaluation of the aboriginal people finds a portion of truth in Elijah, since metaphorically, his blood really is, â€Å"†¦closer to that of an animal than that of a man,† (101). In order to subconsciously override this perverted perspective in favour of a religious outlook, he turns to the recreational use of morphine, which is present in high amounts amongst his brother in arms, Grey Eyes. When describing its effects, Elijah says: â€Å"It allowed me to leave my body and see what was around me. I see how it could be a very powerful tool in a place like this† (128). By no coincidence, this passage occurs at around the same point where Elijah loses his knowledge of the aboriginal tongue, and thus, becomes linguistically assimilated by his fellow soldiers. The morphine hollows Elijah’s soul and accelerates his acculturation, causing him to pursue pleasure and meaning from killing (283), through which he attains the spontaneous euphoria which he craves. Instead of discovering the spiritual intelligence and purpose of which his life is bankrupt, he loses grasp on the distinction of reality and fantasy, with Xavier exclaiming late in the novel that, â€Å"†¦he [Elijah] walks with one foot in this world, [and] one firmly planted in the other world† (334). Additionally, the morphine ingestion was meant to rid him of his inner demons, such as his previously stated animalistic tendencies. Instead, it only serves to sharpen these instincts, and feed them with a profound apathy that enables Elijah to live without fear of moral consequences (212). This quickly advances into an addiction which exceeds recreational foundations in favour of unbridled dependence, and is the primary reason for Elijah’s eventual metamorphosis into a walking anathema. As stated by the author, Vikki Visvis, â€Å"Elijah’s windigo state is part shell shock, part morphine emotional addiction induced by European contact, and part internalized racism learned at residential schools† (Visvis 223). Therefore, Elijah’s downward spiral into death was not based significantly on his overuse of morphine, but his spiritual surrender to the drug. Over time his relationship with Grey Eyes (Boyden 313) becomes one which is entirely centered on the drug, and is therefore, not a true relationship at all, but an uninvolved, symbiotic connection existing only to satiate dark indulgences of a stereotypical windigo. The notion of relationships present in the lives of Xavier, Niska, and Elijah reveals, through their level of social authenticity, how completely they have become absorbed into the world of the wemistikoshiw. Xavier’s relationship with the Ontario Rifles can be accurately described as precarious and fluctuant. He refuses to socialize with the vast majority of his wartime acquaintances met during the war, with the exception of war veterans Thompson and General McCann (317). Bird reveres the two, figuring that they have each tolerated war for many years without cracking under its sinister pressure. The fact that Bird respects their capacity for bodily toil without the use of morphine indicates an avid understanding of both the war’s potential dangers, and its ability to corrupt those not willing to remain immovably independent from its paradigms. When describing the nature of the Great War, Xavier personifies it as a monster which hungers for the bodies of soldiers (73), thus explaining the prayers he sends to Gitchi Manitou, requesting a safe return home to his aunt in Moose Factory (237). Consequently, Xavier’s seclusion from the vast majority of the Ontario Rifles flourishes, and is only ompounded by his unwillingness to learn English and loss of hearing (227). Bird, however, is dynamic in his relationships on occasion, as with the case of his pseudo-lover, Lisette. Initially, Xavier believes her to be an innocent soul who is untouched by the hedonism and selfishness of the West, swiftly proceeding into what he believes to be a loving relationship with her (159 ). He is overwhelmed with feelings of aching for her not long afterwards, deciding to disobey the orders of his superiors and return to the town where they met. He is unexpected met with animosity from the girl, who turns out to be not as authentic as she first appeared: â€Å"’You can’t stay, Indian boy,’ she whispers. My stomach feels as if it has been punched so hard that all the air has left it. ‘I am with another. He is upstairs’† (252). Crushed by the betrayal he feels upon discovering Lisette to be a prostitute, Xavier’s isolation reaches its all-time peak. Despite being left with only affection for his heritage and aunt, he remains religiously disciplined when continuing his participation in the war. By the end of the novel, Xavier completely comprehends the nature of the West’s cultural imperialism and individualistic ideals. He recognizes these traits in Elijah, causing their friendship to decay at a breakneck pace. With the established practice of Niska in mind, he carries on the legacy of the Windigo-killer, and murdering Elijah for the sake of the sane. As described by Neta Gordon: â€Å"The role of the windigo killer is taken on because it fulfills the community necessity, and, in the case of†¦Xavier, it is taken on rather inadvertently and somewhat reluctantly† (Gordon 11). Xavier’s most endearing attribute, therefore, is his independence, because it facilitates his ability glimpse at his communal surroundings objectively, and make correspondingly righteous decisions. The greatest example of an ethical figure present in the novel, however, is Niska, whose wild life alone in the bush proves to be the perfect setting for producing a terrene, detached shaman. In her epileptic visions, Niska establishes somewhat of a one-sided relationship with the conflict in Europe, which cultivates her interest of the Windigo psychosis scourging the continent. To this end, she ominously states: â€Å"The sickness of the windigo could spread as surely as the invisible sickness of the windigo† (Boyden 262). Like Xavier’s use of Thompson and McCann as moral benchmarks, Niska leans on her family for moral support throughout the novel: namely her father and sister, Rabbit. The salience of these two characters is the radically opposing symbolism which they maintain in their relationship with the bushmaster. While Rabbit teaches the Niska unconditional love through fond memories (34), her father, the late hookimaw, or village elder, instills in her a primitive sense of respect and tradition. It is from these two characters that Niska is able to educate the last of her kin, Xavier, in the ways of the Cree, and ultimately, provide him with the emotional stability necessary to survive the effects of war through what Neta Gordon calls a â€Å"detoxification† process (Gordon 4). Most prevalent and divulging of Niska’s connection with others is her role as a Windigo-killer, which implies an acute responsibility for making difficult choices which often contradict what is deemed to be ‘civilized’ (Boyden 169). Ironically, it is Niska’s solitude and right-judgment which give her the reputation as what Xavier, and undoubtedly many others call a â€Å"†¦ good and crazy woman† (221). In actuality, Niska’s actions exude wisdom, pragmatism, and an authentic desire to obliterate the radiating wreckage of the Windigo. The malfunctioned motivations of a windigo cannot warrant animosity on their own, and rely on the destructive actions of characters like Elijah to animate their nature. As described by Joseph Boyden: â€Å"He [Elijah] isn’t grounded in his place or culture, and this ends up being very damaging to him† (Wyile 230). Incessant boasting is what is most easily evident in his demeanor, with Xavier pointing out a multitude of situations in which Elijah can be found falsely glorifying himself due to his emotional insecurity (Boyden 77). At one point in the novel, Xavier declares: I look around and realize that I know very few men by name any more. So many have come and gone that I’ve lost track. Amazingly, Elijah seems to know all of them, acts as if he’s known them for years. 243) The white-washed Weesacheejak is only capable of establishing superficial relationships with the other soldiers by donning a â€Å"mask† (314) which, in reality, distances him further from his allies than even Xavier does. A will to dominate sprouts from his impersonal approach to friendship, resulting in the fiery approach to human interaction that is demonstrated in Weesacheejak’s relationship with Peggy. When scouting one day with Xavier, he says, quite irrelevantly, â€Å"I am better than Peggy. He cannot take a scalp. He cannot do what I do† (246). Elijah’s attitudes towards superseding others are crystallized in his love for flying, since it entails an elevated level of importance in comparison to civilization, which is largely terrestrial. Ironically, when he does experience flight for the first time in an aero plane, it brings him a great pain, (331) thus foreshadowing the untimely demise of which he experiences by the novel’s close, which is brought about by his greed for contention. Most detrimental to Elijah’s psyche, undoubtedly, is his swift acceptance of western customs and paradigms, which is demonstrated by his conformity to the warmongering attitudes of his colleagues. Elijah’s bloodlust steadily increases throughout the duration of the novel, earning him medals of honour for his â€Å"unmatched bravery† in the face of battle (254). What these medals symbolize is a complete forfeit of his kinship with the Cree, a culture which preaches the sanctity of every form of life. Additionally, the medals indicate the completeness of Elijah’s assimilation into Europe’s wartime effort, and the connotations of selfishness which fester in its nucleus. Deranged and unsatisfied with even this acknowledgement, however, Elijah’s desire for human flesh continues to define him to the point of unsuccessfully assaulting Xavier, and dying in the process. He is the epitome of a non-Aboriginal, having always having what Xavier calls a â€Å"†¦gift for the wemistikoshiw language† (59). Elijah does not discover other people, which soils the seed of a robust relationship, but uses them as devices for augmenting his ego in a fashion typical of both an avaricious European and the Windigo. The purpose of Three Day Road by Joseph Boyden is to introduce the Windigo’s infectious and corrosive potential for spiritual defilement through the personalities of Xavier, Niska and Elijah via their cultural adherence, contrasting health, and dynamic relationships. The degree to which these three protagonists repel or embrace attitudes characteristic of the Windigo determines their physical, mental, and spiritual condition by the end of the anecdote. The novel’s ‘Wandering Windigo,’ Elijah, is portrayed as an individual who can find neither a form of metaphysical shelter, nor a definite identity, resulting in his decline into nothingness. In his downfall however, Elijah destroys the lives of hundreds, highlighting the necessity for Xavier’s donning of the Windigo-killer from Niska. By way of extension, Boyden speaks, via the juxtaposition of Xavier and Niska in comparison to Elijah, of the importance of the righteous, and their responsibility to eradicate evil before it is able to worsen despite the contesting pressures of one’s affiliates. Most importantly, the novel is Boyden’s plea to immerse children in the indigenous dimensions of their ethnicity and nationality in order to construct a strong sense of identity. An Aboriginal himself, Boyden describes Three Day Road as a cautionary tale (393) in which the human person is presented as a feeble, vulnerable entity which can only be sustained when its body, mind, and spirit are in communion with one another. The novel seeks to be food for thought, asking its audience how they would respond to excruciating circumstances such as war – whether they would be able to stay anchored enough to survive it, or experience the downwards spiral of the Windigo. In the course of our lives, will we journey along the road most travelled, losing ourselves to the entropic tides of conformity, or pave our own path in order to live an independent, fruitful existence? Three Day Road Arthur Joseph Boyden represents Carl Jung’s idea that humans often create a persona in order to be perceived by society in a certain way through the journey of the main character in the novel ‘Three Day Road’. Joseph Boyden illustrates the idea that war may impact someone to become something they initially weren’t. That being said, World War I, Aboriginal sniper Elijah Weesageechak becomes mentally and physically corrupted by the war, which results to his inevitable death. Further more, the loss of identity, his desire to become a war hero, and the use of morphine to escape reality caused Elijah Weesageechak to become a motionless killer.Once Elijah joined the Canadian army, he immediately did what ever he could in order to blend in with the other soldiers. Elijah had initially been able to speak English so he could communicate with the white soldiers, for he was raised by nuns in a residential school. To hide that he was an Aboriginal man, Elijah chose to adopt a British accent and speaking style when among the other soldiers. â€Å"Dear Henry, would you be a kind chap and make me a cup of tea? † (144). Elijah’s decision to not speak Cree when around his peers was his attempt to blend in with the rest of his former soldiers.Ditching his original Cree accent and adopting a British one was Elijah first step to creating his new persona. After Elijah became more familiar with the other soldiers, Corporal Thompson had chosen Elijah to be apart of a night raid. During the raid, Elijah and his best friend Xavier threw mill bombs into a German trench, thus killing the people inside. When Elijah returned to the Canadian trench, Corporal Thompson asked him if he enjoyed the night raid. Elijah responded, â€Å"It’s in my blood† (75). By doing so, Elijah had gone against the traditional Cree ways he was taught by Xavier and Niska.Instead he had modified his persona to embrace war and killing, which contradicts his ini tial belief before entering the war. That being said, it is quite evident that Elijah had disregarded his Cree traditions so he could become someone who only cared about killing and to fulfil his desired reputation as a deadly sniper. In order for Elijah to prove his killing abilities as a soldier to his peers, he begins to collect the scalps of his killings as trophies. In the novel, Elijah asks, â€Å"And what will collecting these trophies do for me? † â€Å"They will buy you honour among us† Francis says. â€Å"And we are honourable men† (204).Elijah feels as though he has to prove his killing abilities by gathering scalps so he will be accepted and favoured by his fellow soldiers. During Elijah’s quest on becoming a war hero, Elijah begins to enjoy killing and the fame that he receives from it. Elijah feels he must rise at every opportunity in order to impress his peers. An occurrence where Elijah’s persona was shown was when the Germans were retreating from a battle, and Elijah picked a target far off in the distance and shot him. The Canadian soldiers around him cheered and said that they will never see anything like that again.Elijah arrogantly responded: â€Å"Until the next time you are with me in a similar situation† (243). Elijah was unable to stop killing for he had become addicted to the fame he was rewarded with. This is revealed in the novel when Elijah says, â€Å"I’d go mad in a hospital so far away from it all† (150). Elijah’s desire to become a war hero caused him to partake in countless murders in order to impress others. He was able to do so with no emotion through his frequent use of morphine. Elijah used morphine when he participated in raids in order to get a ‘sense’ of his surroundings.Xavier description of Elijah on morphine is explained as: â€Å"But when the golden liquid is in his veins! Even at night the world is bathed in a soft light†¦He can make himself float from his body at will and look down at the world below him† (212). Elijah’s natural talent for hunting combined with his unhealthy use of morphine made him twice as dangerous. Without the morphine in his veins, Elijah became scared of the worlds, which lead him to use it more frequently. As he abused morphine, the real world became distorted. Without fear and pain, war was a game to Elijah.A game he enjoyed and became good at. Through the use of morphine, Elijah lacked an anchor to reality and because of this, killing became mechanical. An example of this is when Elijah and Xavier are on a sniping mission, they mistake a woman for an enemy and Elijah shoots her. Xavier angrily questions Elijah’s reaction to kill the woman. Elijah defends himself by responding with â€Å"I am trained not to hesitate in situations of danger† (306). Elijah’s response was robotic and emotionless. Eventually, Elijah starts to kill Canadian soldiers who get in his way.Xavier realizes Elijah has been completely broken by the war and has to be put down. Xavier is forced to kill his best friend, for the war changed him into a man he no longer knew. World War I was evidently too much for Elijah to handle. In order to fit in with the rest of the soldiers he had to throw away his Aboriginal Cree identity and adopt a British one which eventually lead to Elijah performing actions that went against the Cree traditions. That being said, he began to embrace war and killing in order to impress his fellow soldiers, as his ultimate conquest was to become a war hero.Further more, Elijah’s conscious was too powerful and filled his heart with guilt, which resulted in his use of morphine to conceal his inner emotions. With the aid of drugs, Elijah had become a mechanical killing robot whose thirst for blood was immeasurable. Unfortunately his uncontrollable actions were beginning to cause harm to his fellow peers, which resulted in the decision t o kill Elijah to protect the safety of the Canadian soldiers. Finally, Joseph Boyden illustrates the idea that the destruction of war may have an impact on one’s inner self and that fame and acceptance is something one is willing to die for. Three Day Road Wandering Windigo of the Wemistikoshiw The novel Three Day Road can be viewed as an explicit indicator as to the importance of sustaining cultural identity, and the consequences associated with its absence from any aspect of human life. The tale provides a salient setting through which this spiritual malfeasance is brought about, with much of its content consisting of the supremacy of the wemistikoshiw, or white man, over the Aboriginals in World War 1. The novel’s European setting manifests the primary cause for the spiritual bankruptcy of Elijah Weesacheejak, one of the story’s central figures and the novel’s primary thematic microcosm. Influenced deeply by Western ideals, he is said to be a windigo which, as explained by the aboriginal bushmaster, Niska, is characterized by: â€Å"†¦sadness so pure that it [shrivels] the human heart and [lets] something else grow in its place† (Boyden 261). A polar opposite to Elijah, Niska recognizes the necessity of spirituality rooted in tradition, and is able to identify the Windigo as a logical product of wemistikoshiw influence. Her nephew, Xavier, is defiantly against European conformity in much the same way, sacrificing physical well-being for the sake of the Cree culture which he cherishes and to which he hopes to return in the wake of the war. It is clear that each of these three characters is negatively affected by the widespread influence of the whites, albeit to different degrees. Each character’s amount of exposure to wemistikoshiw culture corresponds proportionately to both their bodily state by the novel’s end, and their specific levels of windigo-ism. Joseph Boyden’s Three Day Road illuminates the Windigo’s corruption of identity through the personalities of Xavier, Niska and Elijah via their cultural adherence, contrasting health, and dynamic relationships. Much like two sides of the same coin, Western and Aboriginal societies share a structural essence, but vary wildly in their fundamental ideals and respective emphases. Xavier is aware of this distinction between the two peoples, saying: â€Å"†¦I’m left wondering what connection there might be between their [the European] world and mine† (246), in a manner which would suggest that one must belong to one ‘world’ or another, but never both simultaneously. Xavier chooses to live by Aboriginal tradition, as exemplified through his frequent neglect of wemistikoshiw behaviours. A prevalent literary critic explains the significance of naming in this respect, exclaiming that the: â€Å"†¦various names ssumed by or assigned to Xavier and Elijah signify to what extent their identities are able to transcend or fall victim to [the influence of the West]†¦Ã¢â‚¬Å" (Gordon 7). The only Western name assigned to Xavier is ‘X’ in light of his extraordinary shooting precision (Boyden 109). Despite the name’s positive connotations, Bird discards it, keeping to his original alias, which is bestowed upon him by his cherished Aboriginal friends (360, 363). It is evident, then, that Xavier’s neglect of the wemistikoshiw ways runs deep, and even when facing external, culture-based adversity, becoming an outcast is always a preferable option to abandonment of his tradition. Unlike the other soldiers, Xavier never acquires even the slightest appetite for killing, believing it to be wasteful in the context of war, since there is nothing to be gained but fresh supplies of bloodshed (Bohr). Initially, Xavier is revolted by the sight of death soon after he witnesses it devastate a German, saying, â€Å"The image of the soldier’s head exploding makes may stomach churn† (Boyden 88). In order to remedy this spiritual deficit he associates with letting the lives of other be wasted, Bird turns to prayer, which keeps him centered and stable within the comfort of his cultural roots. Over the entire course of the novel, Xavier never once forgets the importance of his background in regards to his current situation, meaning that he remains metaphysically anchored in spite of his foreign surroundings. Supplementary to Xavier, in terms of spiritual independence, is Niska, whose understanding of the wemistikoshiw transcends that of every other character in the novel, and stems from both her experiential knowledge of Western culture and the windigo. An objectivist to the core, Niska represents an archetype of cultural wisdom, as described by Joseph Boyden: â€Å"I wanted her to be a strong woman who was doing this [being a woman of the bush] despite what everyone says about her and the toughness of her existence†¦Ã¢â‚¬  (Wylie 229). Niska is exposed to the horrors of the world at an early age, witnessing events such as her father’s murder of one of her fellow Cree gone windigo (Boyden 45). This coupled with her being used sexually by the Frenchman, who claimed to have â€Å"†¦fucked ahcahk, [her] spirit† (174), out of lustful capitalism creates a perfect storm of familiarity with the human condition within her. Niska realizes that the man-made society of the whites further pronounces the flaws of the human spirit, thereby differentiating between her culture and that of the emistikoshiw. She explains this difference early on in the novel, by way of her epileptic visions: â€Å"No one is safe in such times, not even the Cree of the Mushkegowuk. War touches everyone, and windigos spring from the earth† (49). In order to prevent the mingling of Aboriginal and European lifestyles, she completely refuses to submit to the will of the wemistikoshiw, even when forced to live in one of their resi dential schools as a young girl. The bushmaster neglects even menial compulsories, such as hair-cutting, saying, â€Å"They were going to remove the black hair that reached my waist as a symbol of wemistikoshiw authority, of our [the Cree’s] defeat† (93). Coming from a long line of Cree chieftains, Niska not only seeks to avoid the company of windigos, but also is obligated to dispose of them in the best interest of her fellow aboriginals (48). Niska’s comprehension of selfishness’ presence in both the wemistikoshiw and the Windigo contribute to her consequent avoidance of the two, and in turn, her unwavering state of impeccable spiritual stagnancy throughout the novel. Contrarily, Elijah succumbs completely to the culture of the white man, becoming immersed in its ideals and pursuits to the point of morphing into a fully fledged windigo. The reason for Weesacheejak’s uprooted spiritual state can be traced back to his upbringing, which consisted of an intensely ambiguous cultural identity. Growing up in residential schools for much of his life, Elijah is brainwashed into thinking of the Aboriginals as a â€Å"†¦backwards people†¦Ã¢â‚¬  (56) by the nuns who live with him. The seeds of European identity clash with those of the Aboriginal culture when he is adopted by Niska, and resultantly, a fragile concept of cultural integrity emerges within him. This identity crisis contributes significantly to his inevitable saturation into the violence of the West, as described by the author Vikki Visvis: â€Å"†¦ Elijah’s perverted determination is primarily the product of the wartime environment, which is an inherently Western endeavor† (273). Elijah learns, very much unhealthily, that identity is malleable, and depends entirely on circumstance rather than individual character. This lack of oneness can be examined easily through his acts in The Great War, which consist of both the impulsive murder and the desecration of his victims (Boyden 310). Elijah’s lack of cultural foundation is responsible for each of these atrocities, and he believes that by committing acts such as scalping those he kills, he is somehow able to absorb a portion of their spirit. Xavier describes Elijah’s carnage as a â€Å"†¦spark which fills his belly when it gnaws for food (200),† thereby pronouncing the young man’s profound emotional imbalances. Elijah’s reliance on the mastery he achieves by ‘owning’ the flesh of his victims is hauntingly reminiscent of the definition of the Windigo, and this is no accident made by Boyden. Despite his inferiority to Xavier in regards to his skills in marksmanship (78), it is he, not his Cree companion who yearns for the blood of his enemies. Such a skewed perspective which testifies to the irrelevant nature of morality can be attributed to the boy’s faithless and marred upbringing. Like a true Windigo, it is Elijah’s lack of cultural backbone which provokes the collapse of his soul, as he contains no trace of the fundamental axioms required in the construction of a spiritually healthy human being. Vividly reflecting the spiritual status of Xavier, Niska and Elijah, is their amount of mental and physical trauma, which is minimized when rooted in a fixed, adaptable personality. Xavier is the prime example of an individual whose disposition itself promotes a fragile psyche, which contains a dangerously low capacity for negative emotions. Caught in the thick of the Great War, there are many instances in the novel which expose Bird’s benevolent personality in order to provide a reason for the corporeal turmoil which he endures. Xavier’s forgiving soul is illustrated multitudinously throughout the novel, emerging most prominently in his taking of Elijah’s namesake after his death, despite the dark circumstances surrounding it (375). Not confined to sorrow based solely on human tragedy, Xavier takes pity on even the lesser forms of life, which are senselessly destroyed as a result of the war. This universal respect for entities is present when he refuses to sweep the swallow’s nest from his cabin window. This defiance initiates his explicit description of Elijah’s carrying out of the terrible deed: Two [birds] are lifeless, killed instantly by the fall. The third raises its featherless head, bewildered, its eyes large and round above its small yellow beak. Its tiny wings beat frantically on the floor, then more slowly. The mother bird cries out. The baby swallow’s lids sink and it ceases to move. I turn my head away from all of them. (Boyden 258) Inherently, Xavier is a character who easily becomes sick with depression due to his compassionate nature, hindering him in certain situations, yet proving to be essential to his maintained Aboriginal perspective as his time spent in the war increases. He deems the west to be a â€Å"strange place where the entire world’s trouble explodes† (22), and it is therefore inevitable that his extensive exposure to the war-torn battlefields of Europe instigates his severe mental strain. Discretely physical, alternatively, is his involuntary ingestion of morphine, which only serves to numb his senses into weakness, threatening his life when he enters withdrawal (289). Despite these eminent dangers to Xavier’s mental and physical state, however, it is his spiritual fortitude which enables both his mind and body to be salvaged by Niska via the matatosowin, or purification ceremony which customarily follows the three day voyage by which a Cree returns to his/her people after a long absence. As explained by Neta Gordon, the event marks a certain: â€Å"†¦constructive deconstruction, and a forward-looking inclination towards healing and hope† (2). Xavier’s symbolic journey represents not the death of his physical body, but the annihilation of the last wemistikoshiw remnant clouding his sanity – his addiction to morphine. In spite of the wide variety of factors hindering Xavier’s will to survive, he is able to outlive his anarchic environment by accessing his actively ethical and tempered personality. Niska is very similar to her nephew in this respect, withstanding an onslaught of traumatizing circumstances back in Canada which test her bodily and cranial stature. Unlike Xavier, however, she is adept in her esoteric self-sufficiency (35), being able to distract her corporeal self from pending danger by actualizing her love of anecdotes. The primary medium she accomplishes this through is her participation in speech craft, which she uses to listen to and project tribal stories as a means of satiating her spiritual hunger (Bohr). A consistent theme embedded within the novel is Niska’s own retelling of her life to Xavier, as embodied by a quote: â€Å"Words are all I have now. I’ve lived alone so long that I’m [Niska] starved to talk† (89). Even earlier in her life than Xavier, the Cree woman develops the aptitude for developing a thick skin via the harnessing emotions such as heartbreak for conversion to wisdom. Her exposure to the Frenchman is notable in this regard. It serves Niska as an impetus through which she begins to develop a mature, progressive outlook on life. Reminiscing about this boost to her spiritual immune system, she says, â€Å"I was young, and the emotions of the young are as strong a pull as the arctic tides that suck fishermen’s canoes out into the bay to be lost forever† (165). In this way, she is able to look back on the event of the European’s quick departure after their first sexual encounter, and understand its arrogant, chauvinistic connotations (135). Upon adaptation to her current situation, she achieves a level of spiritual purity mutual to that of Xavier. With this in mind, it is only through the undamaged will of both Niska and Xavier that he is cleansed of the complete collapse of self which foreruns death (379), and partakes in the â€Å"physical necessity† (Gordon 4) which allows him to survive the ordeal. Were it not for the complimentary moral steadfastness of these two characters, each would have been subjected to profound devastation, with one of them perishing, only to leave the other in a state of mourning over the severing of her last, greatest familial connection. Such an anchored identity is devoid in Elijah’s life, however, as exemplified through his deteriorating eupepsia, which reaches its apex at his demise. At the heart of Elijah’s ambiguous, conditional personality is his unending thirst for exhilaration as a form of immediate gratification. Saturated by the empiricism of the residential schools, which deny the existence of all aboriginal deities, Elijah thrives on the seemingly transcendent feeling of adrenaline coursing through his veins. When Xavier ponders the spreading of a forest fire into the town they reside in before the war, Elijah responds with: â€Å"Can you imagine anything more glorious? † (Boyden 142), thereby manifesting his twisted disposition towards fear, while also foreshadowing his eventual descent into lunacy. Lieutenant Breech’s evaluation of the aboriginal people finds a portion of truth in Elijah, since metaphorically, his blood really is, â€Å"†¦closer to that of an animal than that of a man,† (101). In order to subconsciously override this perverted perspective in favour of a religious outlook, he turns to the recreational use of morphine, which is present in high amounts amongst his brother in arms, Grey Eyes. When describing its effects, Elijah says: â€Å"It allowed me to leave my body and see what was around me. I see how it could be a very powerful tool in a place like this† (128). By no coincidence, this passage occurs at around the same point where Elijah loses his knowledge of the aboriginal tongue, and thus, becomes linguistically assimilated by his fellow soldiers. The morphine hollows Elijah’s soul and accelerates his acculturation, causing him to pursue pleasure and meaning from killing (283), through which he attains the spontaneous euphoria which he craves. Instead of discovering the spiritual intelligence and purpose of which his life is bankrupt, he loses grasp on the distinction of reality and fantasy, with Xavier exclaiming late in the novel that, â€Å"†¦he [Elijah] walks with one foot in this world, [and] one firmly planted in the other world† (334). Additionally, the morphine ingestion was meant to rid him of his inner demons, such as his previously stated animalistic tendencies. Instead, it only serves to sharpen these instincts, and feed them with a profound apathy that enables Elijah to live without fear of moral consequences (212). This quickly advances into an addiction which exceeds recreational foundations in favour of unbridled dependence, and is the primary reason for Elijah’s eventual metamorphosis into a walking anathema. As stated by the author, Vikki Visvis, â€Å"Elijah’s windigo state is part shell shock, part morphine emotional addiction induced by European contact, and part internalized racism learned at residential schools† (Visvis 223). Therefore, Elijah’s downward spiral into death was not based significantly on his overuse of morphine, but his spiritual surrender to the drug. Over time his relationship with Grey Eyes (Boyden 313) becomes one which is entirely centered on the drug, and is therefore, not a true relationship at all, but an uninvolved, symbiotic connection existing only to satiate dark indulgences of a stereotypical windigo. The notion of relationships present in the lives of Xavier, Niska, and Elijah reveals, through their level of social authenticity, how completely they have become absorbed into the world of the wemistikoshiw. Xavier’s relationship with the Ontario Rifles can be accurately described as precarious and fluctuant. He refuses to socialize with the vast majority of his wartime acquaintances met during the war, with the exception of war veterans Thompson and General McCann (317). Bird reveres the two, figuring that they have each tolerated war for many years without cracking under its sinister pressure. The fact that Bird respects their capacity for bodily toil without the use of morphine indicates an avid understanding of both the war’s potential dangers, and its ability to corrupt those not willing to remain immovably independent from its paradigms. When describing the nature of the Great War, Xavier personifies it as a monster which hungers for the bodies of soldiers (73), thus explaining the prayers he sends to Gitchi Manitou, requesting a safe return home to his aunt in Moose Factory (237). Consequently, Xavier’s seclusion from the vast majority of the Ontario Rifles flourishes, and is only ompounded by his unwillingness to learn English and loss of hearing (227). Bird, however, is dynamic in his relationships on occasion, as with the case of his pseudo-lover, Lisette. Initially, Xavier believes her to be an innocent soul who is untouched by the hedonism and selfishness of the West, swiftly proceeding into what he believes to be a loving relationship with her (159 ). He is overwhelmed with feelings of aching for her not long afterwards, deciding to disobey the orders of his superiors and return to the town where they met. He is unexpected met with animosity from the girl, who turns out to be not as authentic as she first appeared: â€Å"’You can’t stay, Indian boy,’ she whispers. My stomach feels as if it has been punched so hard that all the air has left it. ‘I am with another. He is upstairs’† (252). Crushed by the betrayal he feels upon discovering Lisette to be a prostitute, Xavier’s isolation reaches its all-time peak. Despite being left with only affection for his heritage and aunt, he remains religiously disciplined when continuing his participation in the war. By the end of the novel, Xavier completely comprehends the nature of the West’s cultural imperialism and individualistic ideals. He recognizes these traits in Elijah, causing their friendship to decay at a breakneck pace. With the established practice of Niska in mind, he carries on the legacy of the Windigo-killer, and murdering Elijah for the sake of the sane. As described by Neta Gordon: â€Å"The role of the windigo killer is taken on because it fulfills the community necessity, and, in the case of†¦Xavier, it is taken on rather inadvertently and somewhat reluctantly† (Gordon 11). Xavier’s most endearing attribute, therefore, is his independence, because it facilitates his ability glimpse at his communal surroundings objectively, and make correspondingly righteous decisions. The greatest example of an ethical figure present in the novel, however, is Niska, whose wild life alone in the bush proves to be the perfect setting for producing a terrene, detached shaman. In her epileptic visions, Niska establishes somewhat of a one-sided relationship with the conflict in Europe, which cultivates her interest of the Windigo psychosis scourging the continent. To this end, she ominously states: â€Å"The sickness of the windigo could spread as surely as the invisible sickness of the windigo† (Boyden 262). Like Xavier’s use of Thompson and McCann as moral benchmarks, Niska leans on her family for moral support throughout the novel: namely her father and sister, Rabbit. The salience of these two characters is the radically opposing symbolism which they maintain in their relationship with the bushmaster. While Rabbit teaches the Niska unconditional love through fond memories (34), her father, the late hookimaw, or village elder, instills in her a primitive sense of respect and tradition. It is from these two characters that Niska is able to educate the last of her kin, Xavier, in the ways of the Cree, and ultimately, provide him with the emotional stability necessary to survive the effects of war through what Neta Gordon calls a â€Å"detoxification† process (Gordon 4). Most prevalent and divulging of Niska’s connection with others is her role as a Windigo-killer, which implies an acute responsibility for making difficult choices which often contradict what is deemed to be ‘civilized’ (Boyden 169). Ironically, it is Niska’s solitude and right-judgment which give her the reputation as what Xavier, and undoubtedly many others call a â€Å"†¦ good and crazy woman† (221). In actuality, Niska’s actions exude wisdom, pragmatism, and an authentic desire to obliterate the radiating wreckage of the Windigo. The malfunctioned motivations of a windigo cannot warrant animosity on their own, and rely on the destructive actions of characters like Elijah to animate their nature. As described by Joseph Boyden: â€Å"He [Elijah] isn’t grounded in his place or culture, and this ends up being very damaging to him† (Wyile 230). Incessant boasting is what is most easily evident in his demeanor, with Xavier pointing out a multitude of situations in which Elijah can be found falsely glorifying himself due to his emotional insecurity (Boyden 77). At one point in the novel, Xavier declares: I look around and realize that I know very few men by name any more. So many have come and gone that I’ve lost track. Amazingly, Elijah seems to know all of them, acts as if he’s known them for years. 243) The white-washed Weesacheejak is only capable of establishing superficial relationships with the other soldiers by donning a â€Å"mask† (314) which, in reality, distances him further from his allies than even Xavier does. A will to dominate sprouts from his impersonal approach to friendship, resulting in the fiery approach to human interaction that is demonstrated in Weesacheejak’s relationship with Peggy. When scouting one day with Xavier, he says, quite irrelevantly, â€Å"I am better than Peggy. He cannot take a scalp. He cannot do what I do† (246). Elijah’s attitudes towards superseding others are crystallized in his love for flying, since it entails an elevated level of importance in comparison to civilization, which is largely terrestrial. Ironically, when he does experience flight for the first time in an aero plane, it brings him a great pain, (331) thus foreshadowing the untimely demise of which he experiences by the novel’s close, which is brought about by his greed for contention. Most detrimental to Elijah’s psyche, undoubtedly, is his swift acceptance of western customs and paradigms, which is demonstrated by his conformity to the warmongering attitudes of his colleagues. Elijah’s bloodlust steadily increases throughout the duration of the novel, earning him medals of honour for his â€Å"unmatched bravery† in the face of battle (254). What these medals symbolize is a complete forfeit of his kinship with the Cree, a culture which preaches the sanctity of every form of life. Additionally, the medals indicate the completeness of Elijah’s assimilation into Europe’s wartime effort, and the connotations of selfishness which fester in its nucleus. Deranged and unsatisfied with even this acknowledgement, however, Elijah’s desire for human flesh continues to define him to the point of unsuccessfully assaulting Xavier, and dying in the process. He is the epitome of a non-Aboriginal, having always having what Xavier calls a â€Å"†¦gift for the wemistikoshiw language† (59). Elijah does not discover other people, which soils the seed of a robust relationship, but uses them as devices for augmenting his ego in a fashion typical of both an avaricious European and the Windigo. The purpose of Three Day Road by Joseph Boyden is to introduce the Windigo’s infectious and corrosive potential for spiritual defilement through the personalities of Xavier, Niska and Elijah via their cultural adherence, contrasting health, and dynamic relationships. The degree to which these three protagonists repel or embrace attitudes characteristic of the Windigo determines their physical, mental, and spiritual condition by the end of the anecdote. The novel’s ‘Wandering Windigo,’ Elijah, is portrayed as an individual who can find neither a form of metaphysical shelter, nor a definite identity, resulting in his decline into nothingness. In his downfall however, Elijah destroys the lives of hundreds, highlighting the necessity for Xavier’s donning of the Windigo-killer from Niska. By way of extension, Boyden speaks, via the juxtaposition of Xavier and Niska in comparison to Elijah, of the importance of the righteous, and their responsibility to eradicate evil before it is able to worsen despite the contesting pressures of one’s affiliates. Most importantly, the novel is Boyden’s plea to immerse children in the indigenous dimensions of their ethnicity and nationality in order to construct a strong sense of identity. An Aboriginal himself, Boyden describes Three Day Road as a cautionary tale (393) in which the human person is presented as a feeble, vulnerable entity which can only be sustained when its body, mind, and spirit are in communion with one another. The novel seeks to be food for thought, asking its audience how they would respond to excruciating circumstances such as war – whether they would be able to stay anchored enough to survive it, or experience the downwards spiral of the Windigo. In the course of our lives, will we journey along the road most travelled, losing ourselves to the entropic tides of conformity, or pave our own path in order to live an independent, fruitful existence?

An Inspector Calls Essay Essay Example

An Inspector Calls Essay Essay Example An Inspector Calls Essay Essay An Inspector Calls Essay Essay Essay Topic: Literature Priestley conveys this message through a story of a girl who was driven to suicide by members of one family. All were unaware of the fact they all knew her.   The play was written in 1946, but set in 1912. This relates to the message because its audience will know from the wars that people can affect the lives of others e. g. Hitler and Stalin. Arthur Birling is portrayed as a pompous know-it-all whom you immediately dislike. He believes that society and the community is as it should be. The rich stay rich, the poor stay poor and there is a large gap between the two. He is a man who has worked his way up to the position he is in without inheritance, he believes that a man has to mind his own business and look after himself and his own. Throughout the play, however, we see that Priestleys views do not concur with Birlings and he has added statements to make the audience see Birlings views as false. Birlings confidence in the predictions he makes, such as the Titanic being unsinkable, and war being impossible, give the audience the impression that his views of community are also misguided. Every one of the predictions Birling makes is wrong; the Titanic sank on her maiden voyage, World War One broke out two years after the play was set and the American Stock Market crashed in 1929. This leads us to regard him as a man of many words but little sense! Mr Birlings behaviour towards the Inspector is very discourteous. He is filled with disgust at how he came into his home, accusing him and his family of a tragedy. He does not care whether the Inspector is doing his job or not. He is also very insolent and doesnt have much respect for others. He is more interested in his own well being. This shows when he finds out that Eric (Mr Birlings son) stole money from the factory. He wasnt interested in Erics reasons for taking the money, but simply when he would get it back. At the end of Act Three, Birling seems not to have taken any of the lessons of the evening to heart. The demise of Eva Smith and the role each member of his family played in her death have not shaken his beliefs. He continues to believe that there was every excuse for what he and his wife did. In fact, he is more concerned with his own reputation than with Eva. who here will suffer more than I will? He says things that should have been said to him, you dont realise yet all youve done you dont seem to care about anything, yet when he says these things, he is of course talking not about Eva Smith, but about his own reputation and an upcoming public scandal. The attitude of Mr Birling, and his willingness to explain away the events of the evening to hoaxes and artfully crafted deception, all go towards the final twist in the plot the Inspector returning to teach the Birlings their lesson again. This ties in with the idea that if you dont learn the lesson the first time, you will be taught it again, through fire and blood and anguish. Eva Smiths story carries Priestleys view throughout the play. Due to the selfish actions of others she suffers a chain of bad luck leading to her premature death. First she asks for a rise from Mr Birling. He refuses and fires her. Next, while working in a clothes shop, Sheila (Mr Birlings daughter) requests for Eva to be fired. Then, while being harassed at a bar, Gerald (Sheilas fianci ) comes to rescue her, gives her a place to stay and supplies her with money. When he finally sent her back to the streets, she met Eric at the Palace Bar. They made love a few times and he gave her 50 pounds, which he stole from the factory. When she found out she was pregnant Eric got rid of her. Finally, she went to a charitable organisation which Mrs Birling was head of. She was refused help for a number of reasons and left with nowhere else to go. When told what they had done, each of the characters responded in different ways. Mr and Mrs Birling responded with disbelief and refused to admit they had done anything wrong. Eric was ashamed at what he had done. Gerald was also ashamed but extremely apologetic to Sheila, and Sheila was deeply regretful and was ashamed of her parents attitudes towards the ordeal. Inspector Goole is used as a way to communicate Priestleys views he acts as a social conscience of sorts. He is the voice of Priestley in the play, or the voice of Priestleys socialist views. We dont live alone. We are members of one body. We are responsible for each other. He believes in responsibility for and towards everyone. Mr Birling comments on the Inspectors behaviour by saying you werent asked here to talk to me about my responsibilities. Contrary to what Arthur Birling believes, it seems that the Inspector was sent to the Birlings to teach them some responsibility. The character of Inspector Goole is mysterious. This air of mystery is intentional. The name Inspector Goole is an obvious pun (Inspector spectre, Goole ghoul). We as an audience never find out who this Inspector is. He could be anybody or anything. Priestley left the character as a mystery so as to have a larger impact. Through the Inspector, the audience is educated in social understanding and behaviour, seeing the examples of the Birlings and hearing Inspector Gooles prediction. Sheila also contributes to our response to the Inspector because she is young and impressionable, when the Inspector puts forward a view on society she agrees with him. This shows that he has great power and influence. The ending symbolises the warning that the Inspector gave the Birlings. If you do not learn your lesson the first time, you will be taught it again in fire and anguish. Priestley uses the dramatic twist of the Inspector returning at the end of the play, to emphasise this point, he makes it more effective by placing it just as the characters are beginning to relax, believing it was all a hoax. It serves to prick the consciences of both the characters and the audience. I believe the aim of Priestley when he wrote this play, was to make us think about our beliefs. He wanted to give us a sense of responsibility and make a difference in the world. He did this with a set of characters that everyone would be able to relate to.

History of Ice Cream

History of Ice Cream The origins of ice cream can be traced back to at least the 4th century BCE. Early references include the Roman emperor Nero (37-68 CE) who ordered ice to be brought from the mountains and combined with fruit toppings, and King Tang (618-97 CE) of Shang, China who had a method of creating ice and milk concoctions. Ice cream was likely brought from China back to Europe. Over time, recipes for ices, sherbets, and milk ices evolved and served in the fashionable Italian and French royal courts. After the dessert was imported to the United States, it was served by several famous Americans. George Washington and Thomas Jefferson served it to their guests. In 1700, Governor Bladen of Maryland was recorded as having served it to his guests. In 1774, a London caterer named Philip Lenzi announced in a New York newspaper that he would be offering for sale various confections, including ice cream. Dolly Madison served it in 1812. First Ice Cream Parlor in America - Origins of Name The first ice cream parlor in America opened in New York City in 1776. American colonists were the first to use the term ice cream. The name came from the phrase iced cream that was similar to iced tea. The name was later abbreviated to ice cream the name we know today. Methods and Technology Whoever invented the method of using ice mixed with salt to lower and control the temperature of ice cream ingredients during its making provided a major breakthrough in ice cream technology. Also important was the invention of the wooden bucket freezer with rotary paddles, which improved the manufacture of ice cream. Augustus Jackson, a confectioner from Philadelphia, created new recipes for making ice cream in 1832. Nancy Johnson and William Young - Hand-Cranked Freezers In 1846, Nancy Johnson patented a hand-cranked freezer that established the basic method of making ice cream still used today. William Young patented the similar Johnson Patent Ice-Cream Freezer in 1848. Jacob Fussell - Commercial Production In 1851, Jacob Fussell in Baltimore established the first large-scale commercial ice cream plant. Alfred Cralle patented an ice cream mold and scooper used to serve on February 2 1897. Mechanical Refrigeration The treat became both distributable and profitable with the introduction of mechanical refrigeration. The ice cream shop or soda fountain has since become an icon of American culture. Continuous Process Freezer Around 1926, the first commercially successful continuous process freezer for ice cream was invented by Clarence Vogt. The Ice Cream Sundae Historians argue over the originator of the ice cream sundae but three historical probabilities are the most popular Ice Cream Cones The walk-away edible cone made its American debut at the 1904 St. Louis Worlds Fair. Soft Ice Cream British chemists discovered a method of doubling the amount of air in ice cream creating soft ice cream. Eskimo Pie The idea for the Eskimo Pie bar was created by Chris Nelson, an ice cream shop owner from Onawa, Iowa. He thought up the idea in the spring of 1920 after he saw a young customer called Douglas Ressenden having difficulty choosing between ordering an ice cream sandwich and a chocolate bar. Nelson created the solution, a chocolate covered ice cream bar. The first Eskimo Pie chocolate covered ice cream bar on a stick was created in 1934.​ Originally Eskimo Pie was called the I-Scream-Bar. Between 1988 and 1991, Eskimo Pie introduced an aspartame-sweetened, chocolate-covered, frozen dairy dessert bar called the Eskimo Pie No Sugar Added Reduced Fat Ice Cream Bar. Haagen-Dazs Reuben Mattus invented Haagen-Dazs in 1960, He chose the name because it sounded Danish. DoveBar The DoveBar was invented by Leo Stefanos. Good Humor Ice Cream Bar In 1920, Harry Burt invented the Good Humor Ice Cream Bar and patented it in 1923. Burt sold his Good Humor bars from a fleet of white trucks equipped with bells and uniformed drivers.