Literature Essay Example | Topics and Well Written Essays - 1500 words - 5

Literature - Essay Example He doesn’t have the handicap most literary characters have of catching onto something long after the reader has already figured it out. He is educated and ambitious, and entirely motivated to succeed, but this also leaves him vulnerable to failure. The love he shares with Medina-sarote is as stable as his existence I the world of the blind. She is very sweet and kind and while she enjoys Nunez’s tales of sight, she doesn’t believe him anymore than the rest of the village. The concept of a land of blind citizens is one that can be taken into multiple contexts. Every story from Plato’s the Allegory of the Cave to The Matrix has a metaphor of blindness verse truth. Well’s tale can just as easily be connected to Plato’s Allegory of the Cave as it is to Freud’s theory. The Allegory of the Cave is a metaphor in Platos Republic.   The story basically asks the reader to imagine a prisoner whose been confined since birth deep within a cave.   Their arms and head are confined so that they may only perceive one direction, staring directly at a wall.   Behind the prisoner is a fire and a pathway.   Along this pathway the prisoners captures walk and carry animals and cast shadows.   When the captures talk their words echo off the walls of the cave and the prisoners believe them to be coming from the shadows.   Plato presents all of the possibilities that fall within this situation.   He points out that if one prisoner wer e to escape their eyesight would be sensitive to the sun when they leave and if they were to return.   Platos purpose of telling this story is to show the human nature thats inherent in being naà ¯ve to reality.   It is often connected to the theory of George Berkeley, more simply put, that we dont truly know any object we see beyond our mental reaction. strange disease had come upon them and had made all the children born to them there—and, indeed, several older children also--blind. It was to seek some charm or antidote against this

High Flight Airlines Essay Example | Topics and Well Written Essays - 2750 words

High Flight Airlines - Essay Example The underlying idea of HFA is to provide its employees with an atmosphere for excellence and growth (Singapore Airlines, "Singapore Airlines - About us"). The primary objective of HFA is to fill a niche in the emerging air-travel and cargo markets linking destinations all over the world in order to achieve soaring and profitable load factors by identifying and serving key routes that are currently unexplored, un-served or inadequately served. Their idea is to reach out to places where considerable unmet demand exists. HFA plans to set a new benchmark for air service and professionalism both in the target market and beyond. The underlying strategy of HFA is to utilize the latest technologies related to aviation in order to design efficient and effective systems and to build quality control from the onset in order to ensure the highest level of operations, safety and services, which are all based around the comfort, convenience, needs and wants of the passenger and the cargo clients. P ESTLE Analysis The company is planning to expand in the South-East Asian region. The regional headquarter as decided by the board members will be set up in Thailand, given the consistent economic and financial performance of the country over the last few years. In addition to that, another aspect that influenced the board members to choose Thailand as the destination for setting the regional headquarters is because of its position relative to other South-East Asian countries and its connection with them. The following section is an in-depth PESTLE analysis of Thailand which will help the company to assess the degree of favorability as far as setting up a regional headquarter in the country is concerned. Political Analysis Thailand has implemented a parliamentary, democratic structure of government, with the King as Head of State under the Constitution, exercising the sovereign power in the administration as Thailand is a sovereign state which is free to perform her internal and exte rnal affairs without pressure, control, or intervention from other countries. The government, also known as the administration, along with the legislature and the judiciary, is the national authority whose primary responsibility is to govern the country and formulate strategies that ensure national development from different aspects. Economic Analysis Thailand, demonstrating a strong fiscal and financial stability over the past few years, has also established a suitable structure and foundation that supports economic development. The country has always accepted the free trade mechanism and has been at the forefront promoting international trade and development. As an export oriented country, its stability depends on the world economy. The government emphasizes a lot on developing the country's infrastructure and stimulating all aspects of the economy in a variety of ways. Year 2012 2011 2010 2009 Thailand's GDP per capita (World bank, "GDP per capita (current US$") $5,480 $5,192 $4, 803 $3,979 Currency Baht Currency Code THB Fiscal Year October 1 - September 30 1 USD 31.9849 THB (Oanda, "Currency converter") Socio Cultural Analysis Thailand's population is diverse in terms of ethnicity and race. Citizens of Thailand are from Thai, Mon, Chinese, Khmer, Lao and Indian descent. In addition to that

Uk British Muslim Identity Sociology Essay

Uk British Muslim Identity Sociology Essay The purpose of this essay is to focus on the historical and contemporary construction of British-Muslim identity in U.K. and analyse its perceived relationship with radicalism. The first part of the essay will shed light on the problem of this umbrella term British-Muslim by highlighting the extent to which the religious identity of Muslims in Britain is beyond ethnic and national identities. In addition to this, this section will discuss whether putting a label of British-Muslim identity is legitimate, in terms of structure, meaning and a body of people who subscribe to the label. The next part of the essay examines why and how the British-Muslim identity has come to be associated with radical extremism. This section will include debates of integration and assimilation and discuss why some Muslims in the UK fail to achieve a sense of belonging in Britain and thus consequently turn to radical extremist organisations. In the end pertinent conclusions will be drawn based on the precedi ng arguments. Contemporary estimates suggest that the total population of British Muslims in the UK is approximately 2 million, or around 3.3% of the national population. This population is comprised of people from approximately 56 national backgrounds speaking around 70 languages including groups originating from India, Pakistan, Bangladesh, North-Africa, the Middle East, South-East Asia, Iran and more recently Somalia, Iraq, Nigeria and Afghanistan as well as an increasing number of European Muslims including English converts.  [1]  Within these national backgrounds are a host of further ethnic divisions. For example, within the British Pakistani Muslim population there are Kashmiris, Punjabis, Sindhis and Pathans (Dahya, 2004: 77). Even further, many differentiate themselves based on Biraderi or clan, so that within the British Paksitani-Kashmiri Muslim population, there are Chaudaries, Rajputs, Kumars, Mistries and others. Such divisions based on Biraderi can heavily inform day to day rela tionships, marital and business partnerships as well as political allegiances (Shaw, 2000: 137). Within the wider framework of the British Muslim population there are strong denominational differences. There are the more widely known differences between Sunni and Shia Islam and the classical differences between the Hanafi, Shafii, Maliki and Hanbali Sunni schools of law. Then there are relatively recent denominational sects such as the Wahabi, the Deobandi, the Barelwi, the Ahl-e-Hadith as well as various Sufi brands of Islam (Raza 1993). Amongst British Muslims there are newly arrived immigrants, second and third generation immigrants whose parents and grandparents were born in the UK as well as indigenous converts to Islam whose ancestors came to the UK hundreds of years ago. On top of all these wide ranging attributes we must include the full spectrum of practicing and non-practicing Muslims, beginning with the very practicing for whom Islam is a complete way of life that informs every decision he/she makes, and ending with those for whom Islam is a mere relic of an ancient heritage, no longer important in contemporary life. In addition, socio-economic status can play a decisive role in the formation of identity within Muslim communities. Ansari notes that middle and upper-middle class Jordanians, Lebanese, Palestinians and Syrians appear to possess more multiplex relations with each other than with their own working-class compatriots (Ansari, 2004: 3). With all of these multifaceted differences it is clear that the term British-Muslim is one that is extremely complex and any accurate picture of the typical British-Muslim must be absent of colour, ethnicity, nationality, socio-economic status, political or denominational affiliation. However, one may then wonder, that despite such disparate and potentially conflicting sub-identities, how this term British-Muslim he come to be used so commonly among social scientists, academics, policy makers and the mass me dia. The next part of the essay discusses how, to a significant degree, many Muslims in the UK have overcome these internal differences and increasingly represent themselves as a united group of British-Muslims. Over the past few decades there has been heightened awareness and a greater level of self-representation of a British-Muslim identity among all sectors of Muslims in Britain. There are several reasons for this. Firstly, despite the vast array of varying cultures from which Muslims in the UK descend, Islam as a religion has inculcated a high degree of cultural uniformity across all regions in which it has spread. In the Development of Islamic Ritual, nineteen authors explore different aspects of Islamic ritual that are observed and performed through the Islamic world including the ritual performance of prayer 5 times a day, pilgrimage to the holy city of Mecca and fasting during the holy month of Ramadan.  [2]  Many Muslims learn Arabic as a common language, share common names, use the same form of greeting and have the same dietary prohibitions. In recent years, the wearing of the Islamic headscarf has been adopted by females from a diverse range of ethnic and national background s as a powerful and expressive form of Muslim identity. In Why the French Dont like Headscarves, Bowen argues that for many Muslim women, the wearing of the Islamic headscarf is a conscious and deliberate display of Muslim identity that promotes social solidarity and community consciousness amongst the Muslim population. Thus, despite wide variances in the way Muslims from different backgrounds dress, there are numerous outward markers of Islamic identity that bind together disparate groups, whether they be in the performance of Islamic rituals or the wearing of Islamic clothing. Secondly, there has been a consistent drive from leaders amongst Muslims in the UK to form organisations representing Muslims at a national and international level. Mandaville (2003) argues that the media plays a key role in the development of British-Muslim identity, catering to second and third generation Muslims in the UK creating a public space in which issues relating to citizenship and belonging can be discussed. In Imagined Communities, Anderson argues that the invention of the printing press and the subsequent production of literature in vernacular languages across different regions of Europe helped to solidify nationalist sentiments by creating a sense of imagined community amongst those of the same linguistic background. Similarly, the growing British-Muslim media industry promotes a greater consciousness of Muslims from different backgrounds within the UK. The satellite TV channels named above cut across cultural, national and ethnic boundaries and serve as a unifying plat form of dialogue, news coverage and religious transmission heightening a sense of imagined community amongst Muslims in the UK.   ADD STUFF FROM MANDAVILLE and CESSARI Thirdly, despite the differences between the range of backgrounds from which Muslims in the UK originate, there are certain common interests which have brought together disparate groups of Muslims to lobby the government at a local and national level. For example, in 1994, Muslims in the UK launched the Halal Food Authority, an organisation to monitor and authenticate the halal meat and poultry trade in the UK, a service pushed for by Muslims from all backgrounds. Several arbitration tribunals, such as the Muslim Arbitration Tribunal, have been set up around to provide Muslims in the UK with legally binding dispute resolution mechanisms based on Islamic Sharia principles on family matters, inheritance and various commercial and debt disputes. During the outbreak of the Iraq War in 2003, much of the frustration felt by Muslims in the UK towards the government was channelled through peaceful protest facilitated by organisations such as the Muslim Council of Britain and Muslims of all b ackgrounds galvanised to speak with a louder and more unified Muslim voice. Such initiatives have required cross-cultural co-operation to achieve common aspirations amongst Muslims in the UK. Furthermore, Muslims in the UK have rallied together to show solidarity against perceived threats towards their community both nationally and worldwide. Samad (1996) and Saeed (1999) view the mobilisation of a British-Muslim identity as a response to the public devaluation and disparagement of Muslims that has lead to increased in-group solidarity. According to Ansari, the publication of the Satanic Verses (1988) and the first Gulf-War (1991) meant Muslims, more than ever, came to be imagined as outsiders, excluded from the essential notions of Britishness which, steeped in nostalgia, continued to be perceived as homogenous, Christian, white and rooted in past centuries (Ansari, 2004: 1). Such feelings of exclusion strengthened during the conflict in Boznia-Herzegovina (1993-1996), the War on Afghanistan (2001 to present), the War on Iraq (2003 to present), the publication of the cartoons depicted the prophet Mohammed (2005), EU immigration, asylum, race and security polices, includi ng the Terrorism Act 2006, which target Europes Muslim communities (Fekete 2009), the continuous demonization of Muslims in the media (Poole 2002, Gottschalk 2007) as well as Islamaphobia on a street level, which have all contributed towards a defensiveness among Muslims in the UK and a sense of common hardship. Ballard (1996) argues that that the increasing self-identification of second and third generation Pakistanis as Muslim is a reaction to their external rejection by the White majority and it is religion rather than ethnicity that takes prominence because it is the Muslim aspect of their identity which they feel is under attack. Thus, the increased ascendency of the Muslim aspect of a highly complex individual identity among some Muslims in the UK can be partly explained as a defensive reaction to perceived external threats. Moreover, Archer (2001) and Hopkins (2006) have argued that the transcendence of a British-Muslim identity above an ethnic or national based identity among young Muslims in the UK can be partly explained through an analysis of gender stereotypes and the performance of masculinity and femininity. Archer (2001) argues that young men construct a strong Muslim identity to counteract stereotypes of a weaker passive Pakistani or Bangladeshi identity and that talk of violence, action and hardness through religious idealism and martyrdom, drawing inspiration from ancient tales of Islamic conquest and bravery, can be seen as evoking a particular form of Muslim masculinity. Further, Archer argues that Islam provides a channel, whether scripturally legitimate or not, for men to discuss and define female behaviours as un-Islamic and thus an Islamic identity is expedient for the control and domination of women. Conversely, Akram-Nadwi demonstrates in Al-Muhaddithat: The Women Scholars in Islam, t hat Islam has for many generations, provided an avenue for female empowerment as an escape from the culture-bound patriarchy.  [3]  In Women and Islam: Images and Realities, Moghissi (ed.) expound upon the highly complex multifaceted realities of Islam, gender and female empowerment, revealing how both women and men selectively appropriate elements of Islamic doctrine in order to maximise their own empowerment within the scope of their circumstances. The politics of gender has made at least some contribution to the ascendency of a Muslim identity above ethnic or national identity for the UKs Muslim population. Finally, Muslim identity is used as an act of empowerment and to promote sense of belonging to an international body of people. Glynns study of Bengali Muslims in London (2002) shows that Islam provides young Muslims a positive alternative to the drug-culture to which they are exposed to within inner-cities. He writes the growing polarity between the drug culture and Islam is often remarked on. Islamic brotherhood is a potent antidote to alienationà ¢Ã¢â€š ¬Ã‚ ¦ Islam is something to be proud of, with a great history and international presence as well as religious promises of future glory, which can all transport its followers from the grey confines of the inner city (Glynn, 2002: 975). Through Islam, many Muslims obtain a sense of purpose, direction, history and belonging to a community broader than the narrowly restricted confines of their own neighbourhoods. Islam has also been used as a tool for empowerment within the family context. Macey (1999) suggests that Islamic prohibitio n on forced marriage is used by young Pakistanis in the UK to challenge parental pressures. Further, Islam is used to justify inter-racial marital relationships and to challenge the emphasis placed on colour, caste and ethnicity found in many cultural practices. Through Islam, many young Muslims in the UK find internal empowerment and tools to challenge parents and communities. For all of these reasons, a British-Muslim identity has emerged to unite disparate groups of people from a wide range of ethnic and national backgrounds. That there are Muslims in the UK is a fact, but the idea of a strong British-Muslim identity has only relatively recently come in to fruition and begun to assert itself. However, while many Muslims in the UK increasingly subscribe to this identity, it is not yet clear what it means to be a British-Muslim. We are now entering into the period in which the definitional boundaries of the British-Muslim identity are being constructed. In this period, competing fo rces, both internal and external to the British Muslim population, are actively contesting the details of the identity, pushing forward varying images of what a British-Muslim is supposed to be. A key arena in which this contest is taking place is in relation to radical extremism.    In light of these discussions, the next part of the essay will focus on radical extremism and the British-Muslim identity. In the aftermath of the 9/11 terror attacks in New York and the 7/7 bombing in London, much work has gone in to identifying the root causes of how a Muslim, born and raised in the UK, could be brought to take his own life and the lives of others with the sole aim of creating maximum devastation within his home country. Rather than limiting research to the exploration of the potential psychopathic tendencies of those individuals responsible for the terror atrocities, much research has suggested that the terror attacks were symptoms of deep rooted nation-wide problems with British-Muslim identity as a whole. It is alleged that such problems are responsible for the creation of radical extremist mentalities, broadly regarded as mentalities that foster violent hostility towards aspects of the British state. It is within this context that efforts by the UK Government t o prevent violent extremism operate. In order to better understand this context, it is necessary to explore how the perceived problems with British-Muslim identity have come to be associated with radical extremism. In Radical Islam Rising: Muslim Extremism in the West, Wiktorowicz provides a detailed study of Al-Muhajiroun, a UK based organisation aspiring towards the re-establishment of an Islamic Caliphate through both non-violent and violent means.  [4]  Al-Muhajiroun are a banned organisations in the UK under the Terrorism Act 2006 for glorification of terrorism. Wiktorowicz argues that Muslims in the UK who join this group are initially inspired by a cognitive opening which provides individuals with a willingness to expose them to the ethos of the organisation. This cognitive opening takes the form of an internal identity crisis that causes the individual to question what it means to be a Muslim in a non-Muslim society. Wiktorowicz suggests that one of the key triggers to this type of identity crisis is an individuals perception that Muslims are not accepted by British society. It would follow therefore that perceptions of discrimination would precipitate feelings of not belonging to B ritish society and leave an individual vulnerable to the message and ideology of organisations such as Al-Muhajiroun. Maxwells study of the 2003 Home Office Citizenship Survey revealed that according to the survey, there was no significant relationship between an individuals socio-economic well being and their perceptions of being discriminated against on the whole. However, the analysis showed that young university students were more likely than others to perceive that they were being discriminated against, despite being socially and economically better off than those who either could not afford or were otherwise unable to attend university. Wiktorowicz writes the experience of both racial and religious discrimination has prompted some young Muslims to think about their identity and how they fit into British society. This is particularly true of young university students who suffer from a sense of blocked social mobility (Wiktorowicz, 2005 :56).   According to this theory, it is frustration at being unable to accomplish what the individual perceives as being rightfully theirs that results in a heightened sense of alienation. This alienation provides some individuals with the cognitive opening necessary for joining organisations such as Al-Muhajiroun. An alternative theory suggests that young university students are more likely to perceive greater levels of discrimination due to knowledge acquired within the university environment. Taji-Fourakis work on Hizb-at-Tahrir (1996), another organisation aiming towards the establishment of an Islamic caliphate, suggests that the main appeal of Hizb-at-Tahrir for young university students is the organisations intellectual sophistication. University environments provide young Muslims the tools to research and debate issues relating to injustices of European colonisation and the partitions of the current Islamic world, giving some individuals the impetus to question their own place within the wider framework of interna tional political identities. Fouraki suggests that Hizb-at-Tahrir are able to capitalise on such thought processes and provide an avenue for such individuals to channel their grievances in a way that provides them with an opportunity to be a part of the supposed re-assertion of superiority of the Islamic world. According to these analyses, issues of identity play in to some individuals feelings of inferiority and rejection by the dominant host society. Such feelings provoke hostility, particularly among young highly educated Muslims, and lead to individuals wanting to become part of a greater force capable of retaliation towards the UK Government and institutions.  Ã‚   Herriots (2007) work on social identity theory suggests that people join groups and internalise the groups identity for two main reasons. The first reason is to fulfil the human need for self-esteem. Herriot suggests that many of those attracted to organisations such as Al-Muhajiroun and Hizb-at-Tahrir are those potentially lacking in a sense of dignity, acceptance or approval from the wider society. As such, some individuals substitute a divine power in place of society as the source of their self-esteem, finding dignity and validation in the performance of that which is understood to be gods will. The second reason is to fulfil the human need for certainty. Again, such organisations provide members with defined beliefs, values and norms, with the weight and authority of ancient and sacred texts that provide clear guidelines on what should and should not be done. Further, Herriot argues that the process of internalising a groups identity leads to the loss of an individual sense of s elf in favour of acting in accordance with the definition of identity provided by the category to which they belong. He writes individuals then behave as group members. Their actions are those of, for example, a radical Muslim or a born-again Christian. They are no longer those of Mohammed Atta or Howard Ahmanson as unique individuals with personal identities, but rather those same persons as members of categories to which they perceive themselves to belong (Herriot, 2007: 30). The individual is then less concerned about the elevation of the ego and more concerned about the advancement of the organisation as a whole. From this perspective, it is perhaps easier to understand why the actions of some members belonging to such organisations may seem self-deprecating or counterproductive to the individuals status or security, or even, as was the case with the 7/7 bombers, suicidal. Such explanations of the processes by which individuals join radical extremist organisations attribute blame to problems associated with British-Muslim identity. It is suggested that many Muslims in the UK struggle to find a social identity among the mainstream population in which they feel a sense of dignity, self-esteem and belonging and therefore resort to a competing identity which defines itself in opposition to the mainstream. It is within this context that the UK Governments policy directive towards preventing violent extremism finds justification for direct intervention in to the construction of British-Muslim identity. The rationale of such intervention supposes that violent extremism is caused by deep-rooted issues with the way in which Muslims in the UK conceptualise their belonging to British society. As such, the prevention of violent extremism requires intervention to neutralise such complications and promote a greater sense of belonging to British values, beliefs and p ractices among British Muslims. The manifestation of the UK Governments decision to intervene in the construction of British-Muslim identity is the PVE Fund. Chapter One analysed the construction of a British-Muslim identity, identifying the process by which a hugely diverse range of people from different backgrounds increasingly subscribe to this identity. The perceived problems associated with this identity provided a pretext for government intervention in to the British-Muslim identity through the PVE Fund and related measures to prevent violent extremism

Web Portal :: essays research papers

The Problem with the Existing Architecture: The company has multiple standalone computing solutions and applications which it acquired through the purchase of provider companies. These systems are not fully integrated and are not compatible. They do not share data in real time making communication, access, and interoperability difficult. The current system does not provide a well designed and unified solution for customers. The different provider companies that XYZCorp has acquired currently have their own customer relationship management (CRM) systems. Currently, it is not possible to have interconnectivity and functionality between providers and external sources, causing customers to be unable to take advantage of and fully benefit from the range of services the company has to offer. Also, web technologies are not being used to their potential and backend applications are not integrated. A customer web portal, which can help to integrate services such as buying, selling, delivery, payment and overall customer support, is non -existent and a deterrent to overall consumer satisfaction and business growth. What is a web portal? In terms of defining exactly what a web portal is, it is important to understand its significance and role in business and technology. A portal can be thought of as a single, main gateway into an assortment of content. More specifically, a web portal is often the main starting point for an online user/web surfer. Web portals often consist of a collection of loosely integrated features with many resources and links to different services. They have become commonplace in today’s technology-driven lifestyle whereby web surfers utilize portals such as www.yahoo.com or www.msn.com. These websites are solid examples of web sites that have expanded to become a point of entry onto the information superhighway. These sites, just like many others that fall into the same category of â€Å"web portal,† provide a user with a number of features, content, and resources, such as links to information, news, and people as well as the ability to search the web. Businesses can benefit from this kind of technology by providing a web portal as the chief starting point for customer exploration and contact. Furthermore, a web portal is vital for a corporation that utilizes e-commerce. E-commerce refers to the retail, service, and business to business industries that make use of the web to facilitate the exchange of products and services between businesses, consumers, and manufacturers. A web portal can act as the starting point for a company that has introduced e-commerce into the way they do business.

Educational System in Nigeria Essay

Education in Nigeria is the shared responsibility of the federal, state and local governments. The Federal Ministry of Education plays a dominant role in regulating the education sector, engaging in policy formation and ensuring quality control. However, the federal government is more directly involved with tertiary education than it is with school education, which is largely the responsibility of state (secondary) and local (primary) governments. The education sector is divided into three sub-sectors: basic (nine years), post-basic/senior secondary (three years), and tertiary (four to seven years, depending on the major or course of study). Education in Nigeria is provided by public and private institutions. According to Nigeria’s National Policy on Education (2004), basic education covers education given to children 3-15 years of age, which includes pre-primary programs (ages three to five), and nine years of formal (compulsory) schooling consisting of six years of primary and three years of junior secondary. Post-basic education includes three years of senior secondary education in either an academic or technical stream. Continuing education options are provided through vocational and technical schools. The tertiary sector consists of a university sector and a non-university sector. The latter is composed of polytechnics, monotechnics and colleges of education. The tertiary sector as a whole offers opportunities for undergraduate, graduate, vocational and technical education. There are currently (2011) 117 federal, state and private universities accredited in Nigeria as degree-granting institutions. Information on all accredited universities is available on the National University Commission’s website. The academic year typically runs from September to July. Most universities use a semester system of 18 – 20 weeks. Others run from January to December, divided into 3 terms of 10 -12 weeks. Annually, an average of 1.5 million students take the Unified Tertiary and Matriculation Examination (UTME) for entrance into Nigerian universities, polytechnics and colleges of education. Universities have the capacity to absorb less than 40 percent of these test takers. The other 60 percent tend to go to their second and third choice categories of institutions—polytechnics and colleges of education. Many Nigerian students also apply to institutions abroad. In 2011, 40 percent of the students who sat for the UTME made the minimum cut-off grade of 200 (out of 400) for entry into Nigerian universities. There are currently various government reforms and initiatives aimed at improving the Nigerian educational system. These include the upgrade of some polytechnics and colleges of education to the status of degree-awarding institutions, the approval and accreditation of more private universities, and the dissemintaion of better education-related data, including the recently published Nigerian Educational Statistics (a publication assisted by USAID among others). However, with the recent announcement by Nigeria’s National Population Commission that Nigeria’s population is expected to hit 166 million by October 31, 2011 and that approximately 60 percent of this population will be between the ages of 13 and 45, the recent government initiatives fall far short of addressing the educational needs of the country. As a result, an increasing number of families and students are looking at alternative educational opportunities within the region and further abroad. Primary education (grades 1-6) is free and compulsory, and offered to children aged 6-12. The curriculum is geared toward providing permanent literacy, laying a sound basis for scientific, critical and reflective thinking, and also in equipping children with the core life skills to function effectively in society. In 2009, the gross enrollment ratio at the primary level was 89 percent (95 percent male and 84 percent female) according to UNESCO statistics. The net enrollment rate (as a percentage of children in the 6-12 age group) was a much lower 61 percent (male children 64 percent, female children 58 percent) in 2007 (UIS) suggesting that many students outside of the primary age group are attending primary school. In 2008, the primary to secondary transition rate was 44 percent, according to the Nigeria Demographic and Health Survey (DHS) EdData Profile. Under the new Universal Basic Education (UBE) system of 9-3-4, which replaced the former universal primary education scheme of 6-3-3-4, students attend six years of primary school and three years of junior secondary, thus nine years of compulsory and uninterrupted schooling. This is followed by three years of senior secondary schooling. Until 2006 entry to junior secondary education was based on the Common Entrance Examination, but entry is now automatic. The Junior Secondary School Certificate is awarded at the end of junior secondary school. Students who pass the Junior Secondary Certificate Examination (JSCE) at the credit level (see the grading system below) in not less than six subjects may proceed to senior secondary school (grade 10) at either the same institution, or they may transfer to another institution of their choice. Core subjects at the junior secondary level include: English, French, science, technology, Nigerian language (Hausa, Ibo and Yoruba), mathematics, and social studies. Students may also choose to study a number of elective subjects. A prevocational stream is also available to students looking to pursue technical or vocational training at the senior secondary level. A majority of senior secondary school students proceed in the academic stream from junior secondary school. However, there is also a technical stream, in addition to vocational training outside of the school system, or apprenticeship options offering a range of terminal trade and craft awards. Private organizations, community groups, religious bodies, and the federal and state governments establish and manage secondary schools in Nigeria. All private and public schools offer the same curriculum but most private schools include the Cambridge International Examination curriculum, which allows students to take the IGSCE examinations during their final year in high school. It is also important to note that some private schools offer GCE A-levels, which usually serve as a gap year after graduation for students that are interested. The common core curriculum at the senior secondary level consists of: English, one Nigerian language, mathematics, one science subject, one social science subject, and agricultural science or a vocational subject. In addition students must take three elective subjects, one of which may be dropped in the third year. Students take the Senior Secondary Certificate Examination (SSCE) at the end of grade 12. The Senior Secondary Certificate (SSC) is awarded to successful candidates. The certificate lists all subjects in which the student is successful. The SSCE replaced the West African GCE O and A levels in 1989, although those examinations are still available to students who wish to take them (see above). The SSC is issued by the West African Examination Council (WAEC) or the National Examination Council (NECO), depending on the examination board used. An average grade of ‘credit’ level (C6) or better is required for access to public universities; however some require higher grades for admission. The standards of the two examinations are essentially the same. Students register for a maximum of nine and a minimum of seven subjects, which must include mathematics and English. A student must get at least a C in English and four other courses relevant to his or her major in order to sit for the University Tertiary Matriculation Examination. A student applying for admission to study medicine, computer science or accounting, for example, will be required to have a minimum of a C in mathematics as well as in English whereas a student applying for a program in history will not necessarily require a C in mathematics.

Public Libraries: The Way To Human Understanding Essay

A Discussion on the Process of Human Intelligence and Its Progress Knowledge is one primary reason why the human society continues to advance in terms of understanding and comprehension of advancement. This is the reason why governments around the world are already aiming to increase their competencies in terms of educational progress among their human population. It is innate among humans to be fascinated by the different things that they particularly see around them. It could not be denied then that through the years, this particular fascination within the different elements that could be seen in the human environment actually developed into the many discoveries and inventions that humans produced.   Through passing civilization of humans, it could be observed that the people were never contented with what they already have or what they have already accomplished. This is especially true in terms of science and technology as well as in arts and literature. It is indeed undeniable that people recreate the things that are already existent within their own society.   The fact that they have already been able to see what they could do regarding a certain type of field, they intend to even do better the net time that they deal with the same invention. Yes, humans never get tired of reinventing everything there is in the environment. Why is this so? Human intelligence has always been noted by philosophers as the primary factor that makes the human creation different from that of the other God-made creations. The humans’ ability to innovate their own achievements to even better results for the present generation to see, has particularly noted them to be those who are capable of reinventing themselves to be able to evolve from generations to generations. To discuss this particular fact further, take an example of the human literature. It is overwhelming enough to see that the society today is already flooded by the informations that are presented to humans through the printed pages of literature. More than that, the emergence of internet technology has paved the way even for amateur writers to make mention of their thoughts to the world for them to be appreciated and particularly affect other’s opinions as well. Literature before was primarily defined as an art of writing that follows certain rules that are strict enough to keep its standards within the classical range of reading. However, when the different generations along with the historical events covered the human generation’s development, the art of literature became one of the major process by which humans intended to express their thoughts and their predicaments about the things that are going on in the world. As a result, more and more people joined the bandwagon of writing and began to share their thoughts to the world with regards the issues that primarily concern the human society today. This particular progress in literature has primarily been further fueled by the democratic arrangement of the major governments around the world, giving a chance for the freedom of human expression. It is through this that people became more aware of the world around them, they cared more than ever with the political agendas, the social issues as well as other informations that concern their interests. True, the changing situation in the society and the demand towards progress requires that human intelligence be perfected in a way that it particularly caters to the needs of the entire humanity. The human brain’s ability to store and restructure informations that were accepted by it through the years of an individual’s life is particularly a proof that the application of humans’ intelligence could still be perfected as generations are still to come along. Public libraries are continuously assisting in the process of actually making it possible for humans to make considerable progress in terms of knowing what is present within the society that they are living in. Both young and poor are likely to have better chances of understanding the society through the existence of public libraries. Funding for these types of public institutions serve as primary investments on the part of the   different governments around the world as they are certainly to make great impact to the people, educating them with the knowledge that they ought to understand and apply in further practical actuality in the society for the sake of progress.   References: Robert J. Sternberg. (1989). Handbook of Human Intelligence. Cambridge University Press.