Responding to Suffering and Trials

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Responding to Suffering and Trials From the most ancient days, man has asked again and again why there is suffering in life. If God is loving and compassionate why is there so much suffering in this world? Probably the most common question that Christians ask is, Why is God making me go through this suffering? I have been good. Why do bad things happen to good people? Klaus Issler outlines some potential outcomes that may result from this suffering. His views that these trials can bring one to know God, that through the suffering character can be formed that is more Christlike and that unity and love are developed among believers, are all valid points for discussion. The book of Job was written in protest against this obviously unjust doctrine, by describing a man who was innocent of any crimes, but who suffered tremendously in mind and body, in spite of the fact that he was not guilty. Despite the book of Job, the view was still widely held in Jesus day that suffering implied guilt. When a blind man was brought in front of Jesus for healing, Peter asked, Who has sinned to cause this to this young man? Is it he (that looks unlikely because he was born blind) or is it the sin of his parents? The implication was that pain and suffering is the end result of someones sins. Jesus disagreed with the notion of the relationship of sin and suffering. All of us are sinners. In the second Beatitude, Jesus said, "Blessed are those who mourn. They will be comforted." Matthew 54. Christianity doesnt claim that bad things wont happen to us. We are never told in the Old or New Testament that if we live a good life well never have any sickness or tragedy. There has not been a satisfactory answer to the question of "Why Me"? However the beatitudes give us a clue of what Jesus thinking is on this topic. Man suffers because there is no other way to mature and to grow. Only through suffering can he become more aware. And awareness is the key. I look at my own life as an example. In my life as a new Christian whenever I was comfortable, at ease, happy, awareness is lost. Whenever there was no suffering, religion disappeared from my life. I didnt pray to God, because why? There seemed to be no reason for it. If others are like me then whenever there is suffering you move towards the church, your eyes move towards God, your heart moves towards prayer. There is something hidden in suffering which makes you more aware who you are, why you are here, where you are going. In a moment of suffering your awareness is intense. I have a friend whose son, daughter-in-law and granddaughter were in a car driving to Disneyland on a vacation from Colorado. They were hit by a drunk driver going the wrong way on the wrong side of the freeway. The daughter-in-law and the year old baby were killed instantly. The son survived and had over a year of physical recovery. The tragedy was devastating to everyone who knew them and especially the grandparents who loved this first grandchild so much. An opportunity arose for me to invite them to see a Drama I was in at church (Heaven's gates and Hells Flames) nearly one year later. It led them to make a decision for Christ because they could identify with one of the vignettes that was about the same tragedy they had experienced. To this day their whole family has now become Christians (Husband, Wife, both sons and their new wives and children).

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Jesus did not come to make a way out, but a way through. He came not to make life easy, but to make people great. The Son of God suffered unto the death, not that we might not suffer, but that our suffering might be like his. In addition to the Issler's comments on suffering, I also believe that there are scriptural references showing us Gods purposes in allowing suffering and trials. This suffering can develop humility, teach us the value of submission to God, teach us obedience to Gods word, help us to learn patient endurance, help to develop character, produce hope, teach us to depend on the resources Jesus supplies, allow us to experience Gods enabling grace, teach us what a privilege it is to share in Christs sufferings, grow in holiness, develop a strong faith and learn the truth that if we have God we have all that is necessary for full maturity to be all that God wants us to be. These passages deal exclusively with Gods purposes in allowing his own people to experience suffering. The Bible also gives many examples of God permitting suffering in the lives of those who are in rebellion against him, so that they will turn to him. It was the suffering of the Prodigal Son in the pig-pen that caused him to return to his waiting father. Many, many people have come to faith in Christ as the result of some personal suffering or tragedy. In some instances they would not have found that faith otherwise. The Bible declares that exclusion from Gods presence, and the consequent loss of everything good, is the ultimate end for those who choose to reject God. If this is so, then permitting us to suffer may be the kindest thing that God could do. Sadly, we may refuse to listen to his voice and become hardened or bitter. One who has experienced suffering has a feeling toward the suffering of others that he never had before. He may have before shown concern, and even sympathy, toward those fallen into adverse circumstances. But once he has suffered, his feelings turn into compassion. He personally knows what his fellow human being is enduring, and his heart goes out to him. That is why Christians, as members of the same body, should have deep feelings for one another. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it (I Corinthians 16). An example of this is from my husband, Issa. He was raised in a devout Coptic (Christian) family among Muslims in Egypt. When he was in Medical College the professors would grade him lower, demean him and make him and all other Christians feel inferior to the Muslims. They don't want any Christians to be leaders or better than the Muslim students. Fanatical Muslims were very cruel and harsh. They never physically harmed him and he believes that was God's will. As in any Muslim country the Muslims do not want any Christians to be successful. This made Issa stronger and proud to suffer for Christ. He was more confident and bolder because of this. Many Muslims ended up loving him and respecting him because of his faith. When he finished college he had great favor with the medical board and they allowed him to have his own clinic (which was very rare for Christians). He ended up having over 85% of his patients were Muslim. They loved him very much and in fact are still missing him. He considers several of these people his closest friends. What a great witness to them of Christian love. After we have suffered, we have a deeper feeling of compassion toward Jesus. Just think what an awful death he died on the cross of Calvary that we might be saved from our sins and their consequence! We are made to love him even more. It is good that through suffering we can come to have more compassion for our fellow human beings. This is God's will. God may not remove our suffering, but he can transform it into something that will bring benefit to us and glory to him - if that is what we desire, and if we will trust him to do so.

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The Beggars Opera

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THE BEGGAR'S OPERAMacheath, Peachum, and Lockit, these are just some of the players in the 178 ballad opera called The Beggar's Opera. The Beggar's Opera was the first real English ballad opera and, by almost any measure, the most popular English theater work of the eighteenth century. Of course you can't read about the Beggar's opera, without reading about the man who created such a brilliant satire. On September 16, 1685, during the reign of Charles II, a man by the name of John Gay was born. Although an orphan until the age of ten, his kind uncle raised and schooled Gay throughout his life. As he became older, Gay became a mercer, which he disliked very much. In 171, Gay became the secretary to the Duchess of Monmouth. Immediately after losing a small fortune in the South Sea, Gay was appointed Lottery Commissioner, a job he held for the rest of his life. Gay never married, and divided his time among his friends, especially the Duke and Duchess of Queensberry and the members of the Scriblerians, including Swift and Pope. In 17, Gay returned to London, where he died on December 4 and was buried in Westminster Abbey.After Gay wrote "The Beggar's Opera", he made a substantial amount of money by selling the copyright to John Watts on February 6, 178. Watts printed the music on copper plates; without words, in two separate gatherings at the end, and published the text is octavo. The public did not like the way that the music was being published and demanded the music and lyrics together on one sheet. Watts agreed to the urges of the

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public and published another text in a second octavo on April , 178. The text of the second octavo underwent several substantive changes The alteration of a sentence in Act 1 scene 6, the addition of have in the first line of Air 7, the continuous numbering of the Airs throughout the play, the addition of a sentence in Act scene 4, and the change of weary to wary in Air 40. But what was the Beggar's Opera? What did it consist of? And what was it about? The Beggar's Opera is a comic farce or satire, which pokes fun at the fashion in Italian operas, as well as the social and political conditions of the age. It established a new genre, the "ballad opera," which remains the only really notable example, though its popularity led to the work of Sheridan and eventually Gilbert and Sullivan. Gay cuts the standard five acts to three, and tightly controls the dialogue and plot so that there are delightful surprises in each of the forty-five fast-paced scenes. The introduction is amusing dialogue between The Beggar and The Player. The Beggar begins by explaining his opera to the Player; here Gay takes the opportunity through the Beggar to explain himself to the audience, and even apologizes for the informality of the piece. The Beggar "I hope I may be forgiven, that I have not made my opera throughout unnatural, like those in vogue; for I have no Recitative Expecting this, as I have consented to have neither Prologue nor Epilogue, it must be allow'd an opera in all its forms." (Gay ) He uses the player to relate to the audience and reassure them about the "merit" of the Gay himself, the Player "As we live by the Muses, 'tis but gratitude in us to encourage poetical merit wherever we find it. The Muses…pay no distinction to dress, and never partially mistake the pertness of embroidery for wit, nor the modesty of want for dulness. Be author who he will, we push his play as far as it will go." (Gay ). The Beggar and the Player are hurried as Act 1 begins. The Setting is in Peachum's house, where he is going over his accounts, and he rationalizes his own hand in the industry of the trade of stolen goods, with an Air that gives us the theme of the play itself. Titled "An Old Woman Clothed in Gray" Peachum sings "Through all the employments of life, each neighbor abuses his brother; Whore and rogue they call husband and wife; All professions be-rogue one another." (Gay ). He goes on to berate every realm of professional employment and reasons that they all manage to cheat each other. The following scenes introduce us to Filch, a thief whom Peachum employs, Mrs. Peachum and the dilemma that exists about their daughter. It is rumored that their daughter Polly has "taken a fancy" of gang leader and womanizer Captain Macheath and they soon learn through the prying of Filch and the confessions of Polly herself. Polly first enters with her father Peachum trying to convince of the falsehood of the rumors through one of the most famous and popular Airs of the Opera, Air 6 or "What Shall I Do To Show How Much I Love Her." Polly sings "Virgins are like the fair flower in its luster…But, when once plucked, 'tis no longer alluring." (Gay 1). Telling her father she knows how a lady is to handle herself towards Captain Macheath. As the truth is quickly revealed that Polly and Macheath are married, Peachum devises a plan in which Polly will have her husband hung and receive her dowry. The Act ends with Polly retreating to her room where she has Macheath hidden. The final scenes of the opera collapse in on Macheath, as he drinks himself into a song. In a series of ten emotionally moving and melodramatic songs Macheath sings an empty reassurance to himself. He then sings to the tune of green sleeves "Since laws were made for ev'ry degree, to curb vice in others, as well as me, I wonder we han't better company upon Tyburn tree!" Upon concluding the tune enters two men from Macheath's gang who promises to fulfill his last request of seeing Peachum and Lockit to the gallows themselves. Lucy and Polly follow, weeping over the misfortune of their beloved husband, when suddenly four more wives enter, each carrying a baby. Macheath seeing the evidence before him pulls away from his wives saying "Four wives more! This is too much, go tell the sheriffs office I am ready." The Beggar and the Player come out to conclude the Opera. The Player is astonished that the Beggar would have Macheath executed and the Beggar explains "To make the piece perfect I was for doing strict poetical justice. Macheath is to be hanged." The Player responds that this would not be to the taste of the town for the people did not come to see a tragedy. And so The Beggar invites Macheaths reprise in which he confesses his love and marriage to Polly and proclaims a celebration in which everyone dances and the happy moral ending is restored. Obviously John Gay completely reverses the norm of a typical opera while making The Beggar's Opera, but many critics would question the meaning of this ballad opera. Critics of The Beggar's Opera remain surprisingly puzzled on elementary interpretive problems. The key issues, according to critics, are the standards of judgment that are applied to the characters, events, and sentiments of this non-opera. Response to the work must depend heavily on the standards brought to it, since the play itself doesn't present us with explicit values and judgments. Seemingly Gay either assumed that the audience would know what standards to apply, or intended to leave at least some part of his audience puzzled and uneasy. Another question critics ask is if The Beggar's Opera is a satire, what does it attack? Most critics have taken an alternative to the multiplicity of the satiric targets. The satiric objects are politics, Italian opera, literary forms (especially comedy of sentiment, tragedy, and the happy-ending convention in opera), and society's structure and conventions. John Gay and his Beggar's Opera is something to remember. Gay allowed us to make light of the truths of morality. It's easy to see why this work was the most popular work of the eighteenth century.

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The Crusible

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The Crucible Incidents or Comments ᠖ The play itself was symbolic of the anti-Communist "witch-hunt" of the150s.

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᠖ An allusion within The Crucible that closely relates to the 50's "witch-hunt" is the mindless fear that spread especially among the children. A fear that was much like this was the Red Scare.᠖ In the second act Proctor accuses Hale saying, "Pontius Pilate! God will not let you wash your hands of this!". His insult is a direct reference to the Roman governor who presided over the trial and sentencing of Christ. Figures of Speech ᠖ A common figure of speech in The Crucible is one spoken by John Procter and Abigail. During Procter's confession he admits, "I have known her…". To "have known someone" is a term to discreetly say that you have sexual relations with that person.  Characters᠖ John Procter is the tragic hero of the play. Although he doesn't start out heroically. Before the first seen Procter commits Adultery with Abigail Williams, a former servant of his house. This act indirectly causes the witch trials because Abigail refuses to not be with him after he has stopped lusting after her. She decides to attempt murdering Procter's wife, Elisabeth, through witchcraft thus beginning the trials. Procter figures out that he can stop Abigail's accusations of others doing witchcraft but he would have to expose his act of Adultery to the court to do so. First he tries getting Marry Warren, his new house servant, to prove Abigail's falsities but fails at his attempt. The play comes to its climax when he finally gets up his nerve to tell about Abigail. This act sacrifices his pride and high place in society. The downfall was his realization that nothing he did, even confessing truth could stop the tragedy from continuing. Now he was entangled into the blaming process. By speaking up he drew attention to himself which could be considered a mistake to do. He was triad for being a witch and found guilty by the court. Although his ending was fatal and the catastrophic trials weighed on his mind, he does redeem himself before his hanging. When he is given the last chance to change his mind and confess to witchcraft he almost takes the opportunity but believing that his act of integrity in not lying and withholding his reputation from becoming bad would bring him to heaven. In the last hours of his cut short life he and Elizabeth renew their love for each other and the most truthful moments of their relationship are shown.᠖ Giles Corey is an older resident who farms and casually mentions his wife reading books other than the Bible. His mentioning this about his wife is bad for her because reading other books is prohibited in Salem. She then gets accused of being a witch and in an attempt to get her out of the situation he in turn gets accused. Corey is the strange, comical hero for his manner of speech and saving his wife from being hanged. His ending, much like many characters is tragic but he has a more unusual death. He is pressed to death with large stones on top of a board, which he is underneath. ᠖ Tituba was the only black slave mentioned in the play. She was the one who led the girls with Abigail out into the woods to do witch-craft. Shortly after they were all discovered in the woods she was accused and hung first out of anyone. The most prominent influence that caused her hanging was her venerability. Since she was the only black slave she was the lowest man on the totem poll.᠖ Elizabeth Procter was a vertuos but resurved and cold at times woman. Her withdrawing nature contributed to reasons why John Procter felt a stronger lust for someone other than his wife. She is accussed of witchcraft when Abigail Williams pretends like Elizabeth's spirit pushed a needle into her belly. Strangely, the court is more willing to believe an adolesent, power hungry girl than a married, respected member of society. When Elizabeth becomes pregnant her exicution date gets moved to after her baby's due date. So, she is never hanged during the play.᠖ Rebecca Nurse was famous for her wise, upright ways, even to the point where she had been talked of in other towns. Although she becomes a victum when accused by the Putnams, knowing that she is inocent she will not confess. So, she is hanged along with all the others who wouldn't tell the court what they wanted to hear.  Character Change/Growth EssayJohn Hale first came into the seen, relatively early on, he is full of positive energy and assurance. He believed that he could seek out anyone who dared to commit witchcraft. Hale's assurance came from reading extensively about the crime and how to find such things. Reverend Paris asked him to come inspect Paris's daughter, Betty. Hale was excited to work in Salem, where the supposed best court system was located. In the early going he was the strongest influence in the trials, encouraging people to testify. Midway through the play he began figuring out that innocent people were being accused and convicted. This new understanding was shocking to his foundation though he did not turn his face from the knowledge. When he gave his insight to the court the judge wouldn't admit to being wrong because this poor judgement had already sentenced and killed many people; the judge would look like a murderer. Towards the end of the play Hale became more and more desperate as the number of people being hanged lengthened. He tried to make up for his wrong judgement by talking victims into lying to the court through confessions of witchcraft. In this way they would be set free. On the day of Procter's scheduled hanging Hale spoke privately to both John and Elizabeth Procter. Hale urged the idea that surrendering to authority, however blind their beliefs is worth saving life. In the end, Procter found it easier to hang than to lie and risk not being forgiven. Hale's failure to save the innocent and his dramatic insight into the situation had left him in shattered pieces. His misery complete, now he could only hope to help stop similar tragedy from springing, the play does not give hindrance as to where his life turns next. Essay on ThemeThere are many themes inside The Crucible, one of which is about the intolerance of this society and their close-mindedness. The Puritans being a strict, ridged form of Protestantism where the residents of Salem. Salem is the major town among a cluster of towns that were built around the same ideas and values, together they made up a Puritan settlement. Church and state were undivided in this settlement, which helps trace out why the witch trials took place. Theocracy was greatly exhibited through this indistinguishable difference between church and state. This allowed people to be judged as evil or innocent publicly and matters of an individual's soul to be every person's business. There was nothing people could really keep to themselves as a community member. Every activity anyone participated person was an open topic. The witch trials are an excelent expression of overpowering intolerent behavior. The authority figures wouldn't open up their minds once they were comfortable while restricting other community members for venturing even a small step out of the standerd box. These people in charge would point the finger at people who they conflicted with which circled into others taking that example while the powerful people didn't think twice about validity of the accusser. Also, while putting an accussed victum on trial the never took into account the pressure that was inflicted on the person being asked questions. The final desition was usually made through favore or dislike for an individual.

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Aborigines

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Aboriginal and Torres Strait IslandersAboriginal people are one of the most severely disadvantaged groups in our society. The unemployment rate is three times higher than that of the average population. The infant mortality rate is also three times higher than the average. The average age of death of Aboriginal people is 56, while the average age of death of non-Aborigines in society is about 77 years of age. Aboriginal people are far more likely to be arrested and imprisoned. Aboriginal children are far more likely to be placed in foster care than non-Aboriginal children. These figures show that despite efforts to equalise the position of Aboriginal people in recent years, they are certainly disadvantaged in many areas, including health, housing, criminal justice and legal rights. The reason for these disadvantages includes discrimination, poverty, sickness, unemployment, poor education and a sense of hopelessness.Native title was a right lost by Aboriginal and Torres Strait Islander Peoples in 1788 due to the Doctrine of Terra Nullius. As a result of this Doctrine and early court cases it was decided that English law bound Aboriginal and Torres Strait Islander Peoples. Thus Aboriginal and Torres Strait Islander Peoples lost their personal rights under their own law.In NSW, Aboriginal people were allowed to vote in the 1870s. This also gave them the right to vote in Commonwealth elections. Aboriginal people living in the Northern Territory, WA and Queensland were not given the right to vote until the 160. The official policy regarding Aboriginal people became ¡®protection¡¯ during the later half of the nineteenth century. Aboriginal people became recognised as a source of labour and work indentured as servants to land holders in return for food and sometimes tobacco. The Master and Servants Acts in each state supposedly protected Aboriginal and other servants from maltreatment, but Aboriginal people were generally ignorant of such legislation. This policy of protection prevented the ongoing slaughter of the Aboriginal people but it did not give them any legal rights.

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Segregation was also part of the official protection policy. Aboriginal people were placed in reserves, which were usually run by missionaries. Putting Aboriginal people in reserves was part of a deliberate policy to disperse tribes and remove Aboriginal people from their traditional lands. The Aboriginal Protection Board from 188 supervised reserves. The passing of the Aborigines Protection Act (NSW) in 10 allowed greater control of Aboriginal people by the government. This Act remained in force until 16.In 16, many Aboriginal children were removed from their parents¡¯ care at a young age and placed in homes such as the Cootamundra Domestic Training Home for Aboriginal Girls. These children were trained in the ways of the non-Aboriginal population. At this time also, ¡®full-blood¡¯ and ¡®half-caste¡¯ Aboriginal people were separated, in the hope that half-caste people would be absorbed into non-Aboriginal society and that they would lose their connection with Aboriginal society. State and Federal Governments gradually adopted a policy of assimilation during the 150s and 160s. Assimilation was based on the idea that Aboriginal people would become one with the rest of the Australian community. In order to allow people to enjoy a similar standard of living to other Australians, welfare programs were introduced and many restrictive laws such as the Aborigines Protection Act 10 (NSW) were repealed.The 167 referendum was the first real political gain and the first real change for the status of Aboriginals and Torres Strait Islanders. In the referendum, 0.77% of votes were ¡®YES¡¯, the strongest support for a referendum by Australian people in Australia¡¯s political history. The referendum¡¯s main achievements were that Aboriginal people were countered in the Census and the Commonwealth Government could make laws regarding Aboriginal people.Under the policy of integration, funding was increased and Aboriginal community projects were given financial assistance. While there are many government and non-government Aboriginal organisations, including land councils, legal services and cultural groups, many Aboriginal people feel that they are not given enough control over their own affairs.Since the 167 referendum, there have been many laws passed in an attempt to achieve justice for Aboriginal people. Both state and federal governments have passed anti-discrimination legislation. Though these laws have gone someway to relieving discrimination against Aboriginal people, their effect has been limited for reasons such as slow processing, dissatisfaction with remedies, difficulty improving discrimination and racism. There has been concern and publicity about Aboriginal deaths in custody, particularly during the Royal Commission hearings into this matter. Approximately the same percentage of Aboriginal people die in custody as non-Aboriginal people. However, the percentage of Aboriginal people in custody in the first place is far greater than that of non-Aboriginal people.Because of the disadvantages faced by Aboriginal people in their relations with both police and the court system, legal services are vital. Legal services also need to be aware of the special problems faced by Aboriginal people in the criminal justice system. Before 170, very few Aboriginal people had legal representation and they often felt alienated from the legal aid services available. In 170, the first Aboriginal legal services were established in Redfern, staffed by volunteer lawyers. Since then many Aboriginal legal service officers have been set up in NSW.The control of such Aboriginal legal services still remains largely in the hands of Aboriginal communities and thus they are widely used and accepted by Aboriginal people. Aboriginal legal services not only defend Aboriginal people in criminal matters, but also help them to assert their rights such as interrogation of Aboriginal people by police, in protecting Aboriginal children from removal from their homes and in custody and adoption matters, in protecting Aboriginal sacred sites, and in helping to establish autonomy among Aboriginal organisation. The services work to gain Aboriginal people a more equal position in relation to the law and society.Despite the efforts of Aboriginal legal services, the findings of the Royal Commission into Aboriginal Deaths in Custody, and anti-discrimination laws, Aboriginal people continue to be over-represented in the criminal justice system.A large percentage of Aboriginal people are apprehended for public-order offences. Many people argue that is it unnecessary to control the behaviour of people to the degree allowed by the Summary Offences Act 188 (NSW) and that it allows discriminatory use of police power such as in the newspaper article ¡°Alarm over jailing of indigenous women¡±, Sydney Morning Herald 1st March, 00 Friday. This article describes about how the imprisonment rate of indigenous women is unacceptably high and rising in NSW being jailed for minor offences. Since 14, 440%rise in indigenous women jailed for robbery and 6%rise for those jailed for driving and related offences. The Aboriginal and Torres Strait Islanders Commissioner, William Jonas proved that these offences were due to high levels of family violence, over-policing for selected offences, ill health, unemployment and poverty. Studies also show that the imprisonment of indigenous women was because of living in a society fraught with danger from violence. Dr Jonas had argued that Indigenous issues are no longer treated as a national priority. Many people argue that police are not adequately screened at recruitment for racial prejudice, and that they are not adequately trained to deal with the challenges of policing in Aboriginal communities before being placed in such communities. Better training programs for police, more careful allocation of police and efforts to recruit Aboriginal people as police may help to lessen the problems of Aboriginal/police relations. State and Federal governments have committed themselves to implementing these ideas following the Royal Commission into Aboriginal Deaths in Custody recommendations.In the National Report of Royal Commission Aboriginal Deaths in Custody, released in 11 was noted that alcohol was frequently related to Aboriginal deaths in custody. In 1, the federal government pledged $61 million to alcohol abuse reduction programs for Aboriginal people. Some people argue that Aboriginal people need greater self-determination and that until this is gained they will be disadvantaged by the legal system and by society in general.Many of the disadvantages suffered by Aboriginal people in the criminal justice system are a direct result of the social and economic disadvantages they suffer. Unemployment, poverty, alcohol and other substance abuse, inadequate housing and health problems all contribute to the over-representation of Aboriginal people in the criminal justice system. Until these issues are adequately addressed, Aboriginal people will continue to be disadvantaged in the criminal justice system.Until the general public changes its attitudes to the Aboriginal population, many of the disadvantages they suffer will continue. Education programs, the reconciliation process and anti-discrimination laws endeavour to address this problem. Aboriginal Justice Advisory Council (AJAC) is a council of Aboriginal people, which was established in 1 to provide advice the NSW government. This advice concerns law and justice issues affecting indigenous people in NSW. The AJAC is a recent NSW government initiative, although it¡¯s main role is to reduce Aboriginal deaths in custody, it has not been very successful in this.There are many special commissions and government inquiries, which have reported upon the disadvantage, felt by Aboriginals and Torres Strait Islanders. These have achieved very limited success, and Aboriginal and Torres Strait Islander peoples evidence this today. The Royal Commission into Aboriginal Deaths in Custody was established Commonwealth Government in October 187. The National Inquiry into Racist Violence found that racist violence towards Aboriginal people was ¡®endemic, nationwide and very severe¡¯ and that police involvement in racist violence and harassment was widespread. In the case, Racial vilification Wagga Wagga Aboriginal Action Group v Eldridge (15) EOC -701, it is about racial discrimination upon the half-castes Aborigines where Eldridge, a city counsellor had been racist claiming that he had spoken on behalf of the ¡®white people¡¯ at the International Year for the World¡¯s Indigenous People at the Wagga Wagga City Council chambers. The matter came before the Equal Opportunity Tribunal for adjudication and the main issue was whether the question between conduct conveying hatred towards or serious contempt for a person or group of persons on the basis of race, and conduct which is designed to incite others to have hatred towards or serious contempt for the particular person or group on the basis of race. The decision was made that the Tribunal held that Eldridge¡¯s conduct crossed the line and was such that it would incite serious contempt of the Aboriginal people.The Australian Law Reform Commission inquired into the recognition of Aboriginal customary law in 186. The ¡®Stolen Generation¡¯ examined the separation of Aboriginal and Torres Strait Islander children from their families. In April 17, the Australian Bureau of Statistics published a report entitled The Health and Welfare of Australia¡¯s Aboriginal and Torres Strait Islander peoples. This demonstrated how the health of Aboriginal people is generally of a far lower standard than that of the general population. The Australian Bureau of Statistics published a landmark report in 16 based on research conducted in the National Aboriginal and Torres Strait Islander Survey of 14. This is the most complete picture published to date of the conditions in which Aboriginal people lived. The Australian Criminology Council Report on Indigenous Youth Suicide was released in 1. It found that whilst Aboriginal deaths in custody have decreased since the Royal Commission into Aboriginal Deaths in Custody, the overall rate of suicide among Aboriginals and Torres Strait Islanders has risen and is much higher than that of the general population.Since the promotion of rights for Aboriginal and Torres Strait Islander peoples which began in the lead-up to the 167 referendum, state and federal governments have established various types of land councils and trusts, as have Aboriginal groups.The Mabo case resulted in the enacting of the Native Title Act 1 (Cth). Under this Act, the National Native Title Tribunal (NNTT) was established. The Indigenous Land Fund was established in 15 under the Land Fund and Indigenous Land Cooperation (ATSIC Amendment) Act 15 (Cth). Land councils were set up under the Aboriginal Land Rights Act 18 (NSW). The NSW Aboriginal Land Council is the supervisory land council for all the regional land councils throughout NSW. Trusts are mainly used to protect the material culture and heritage of Aboriginals and Torres Strait Islander peoples. The main peace of NSW legislation concerning Aboriginal heritage is the National Parks and Wildlife Act 174 (NSW). This Act provides for the ¡®protection, preservation and management¡¯ of all Aboriginal relics in NSW. The NSW National Parks and Wildlife Service administrate it.Although there have been many commissions, inquiries and policies concerning Aboriginals and Torres Strait Islanders, Aboriginal people feel that they should be given more control over their own affairs. This is known as Aboriginal self-determination. With the move towards self-determination, Aboriginals and Torres Strait Islanders have been able to achieve greater political power and have pushed for land rights and the addressing of social problems such as deaths in custody.Since the 167 referendum Aboriginal land councils and Aboriginal legal services have had increasing political power. Campaign for the 167 referendum was hard-fought and was the first time that issues concerning Aboriginals and Torres Strait Islanders had been addressed in Australia by indigenous leaders themselves. This activism and leadership has grown since then, and indigenous political concerns and speakers have reached a wider audience. This is seen through the involvement of the Aboriginal land councils and leaders in the recent land rights decisions in the Mabo and Wik cases.Aboriginal and Torres Strait Islander Commission (ATSIC) was established in 10 with the idea of improving the self-determination of Aboriginal people. In 15, ATSIC prepared a report entitled Recognition, Rights and Reforms that made 11 recommendations with the aim of recognising Aboriginal rights. These recommendations underpin progress in indigenous affairs. It is evident that ATSIC is the most important body regarding attempts for self-determination. Land rights are in an integral part of self-determination.The principle of self-determination has come under threat in recent years. This is from the Aboriginal and from the federal government. Aspects of this threat include mismanagement, Aboriginal health and ATSIC¡¯s autonomy.The legal and non-legal mechanisms available to Aboriginal and Torres Strait Islander peoples for achieving justice have all not been successful in bridging the gap of disadvantage between Aboriginal and Torres Strait Islander peoples and the rest of Australian society. The responsiveness of the legal system to problems faced by Aboriginals and Torres Strait Islanders is limited by different cultural, social and spiritual values between indigenous and other Australians. The federal and NSW governments have responded to recent issues which have emerged for Aboriginal and Torres Strait Islander peoples that include areas where the rights of Aboriginal and Torres Strait Islander peoples have been violated, such as rights to land and to care for their own children.Indigenous and non-Indigenous Australians have a different legal system and different social, religious and ethical values. In all areas of Aboriginal and Torres Strait Islander interaction with the law there is a cultural difference between them and the legal system. Clear examples of this were the policies of assimilation and integration. It is evident that the bases of many indigenous disadvantages is the different social, legal and cultural values that Aboriginal Torres Strait Islander peoples are subject to under the Australian legal system. Racial discrimination laws, the abolition of terra nullius and the continuing recognition of Aboriginal and Torres Strait Islander customary law within the legal system are all steps towards bringing indigenous Australians closer to their cultural heritage. Before 1, Aboriginal and Torres Strait Islander peoples had no claim to Australian land due to the doctrine of terra nullius. The right to native title, which is the right to live on land and use it for traditional purposes, was lost under this doctrine. The High Court¡¯s recognition of native title, largely through the Mabo and Wik cases, has lead to the federal government enacting native title legislation. Such as in the newspaper article ¡°High Court cruelling native title Pearson¡±, Sydney Morning Herald 18th March 00 Tuesday. This article describes an Aboriginal leader and barrister Noel Pearson at High Court, accusing it of misinterpreting the Native Title Act in two recent decisions. Mr Pearson argued that the High Court failed to properly interpret the common law when deciding the native title cases of the Miriuwung-Gajerrong people of the Kimberly and the Yorta Yorta people. He called for the section of the Native Title Act to be amended otherwise the whole basis for the act, to recognise and protect native title would be destroyed forever. This article showed the interpretation that ¡°white people¡± get to keep all they have accumulated while the ¡°black people¡± only get a fraction of what is left over and only get to share a coexisting and subservient title where they are able to surmount the most unreasonable and unyielding barriers of proof.The Royal Commission into Aboriginal Deaths in Custody was established in October 187. The Royal Commission found that the key to justice to Aboriginal people in their dealings with the criminal law was self-determination and economic self-sufficiency. The recommendation related to many aspects of the treatment of Aboriginal people include Aboriginal-police relations, the juvenile justice system, imprisonment as a last resort, custodial health and safety, alcohol abuse, socio-economic disadvantages, self-determination, international obligations and land needs. Both state and federal governments through the establishment of boards and programs have endorsed the recommendations. The Aboriginal Justice Advisory Council was established in NSW in 1 as a response to the Commission. One of its roles is to advise the NSW government on the implementations of the Commission¡¯s recommendations. In November 16, the NSW government launched the Indigenous Offenders Action Plan, which aims to provide courts with alternatives to fulltime custody for Aboriginal offenders. The federal government has established similar committees in other states, called Aboriginal Deaths in Custody Watch Committees. These committees examine Aboriginal deaths in custody and give advice concerning these deaths and the status of Aboriginal people in the criminal justice system. In 1 the federal government announced a program of spending to help address areas of concern raised by the Royal Commission into Aboriginal Deaths in Custody. The Human Rights and Equal Opportunity Commission was launched in August 15. This was a national inquiry, which examined the separation of Aboriginal and Torres Strait Islander children from their families. This is known as the Stolen Generations Inquiry. It found that between one-third and one-tenth of all indigenous children were removed from their families and placed in homes or fostered or adopted between 110 and 170. It also found that of the deaths in custody examined by the Royal Commission into Aboriginal Deaths in Custody, 4 of the deaths were of people separated from their families as children, that is, members of the stolen generation. The Inquiry found that one-sixth of the Stolen Generations who were institutionalised were assaulted, and % of those who were fostered out were assaulted in these homes. Overall, the Inquiry found that the actions of the Australian government and welfare agencies in forcibly removing children was a violation of human rights and racially discriminatory, an act of genocide which was contrary to the Convention on the Prevention and Punishment of the Crime of Genocide 148, ratified by Australia in 14, a denial of legal rights under the British and Australian common law, and lastly, that the authorities had failed their duty of care to the children that they had removed. The Inquiry recommended that certain actions be taken by governments and the community to address the problems suffered by the Stolen Generation.Aboriginal and Torres Strait Islander customary law was a legal system already in existence before the English arrived in Australia in 1788. Aboriginal and Torres Strait Islander customary law is recognised within some sections of the existing framework of Australian law. Some areas of law that have been recognised in NSW concerns of land rights, child custody, adoption, recognition of Aboriginal marriages and criminal law matters.The response of the state and federal governments to Aboriginal and Torres Strait Islander issues has usually been slow and haphazard. The federal government has been slow in responding to Aboriginal and Torres Strait Islander concerns since the Coalition took power in 16.Since the 167 constitutional amendments, the power to make laws about Aboriginal people has been shared by the state and federal governments. The federal governments started to make laws regarding Aboriginal people in 17 when the Whitlam government came into power. The health of Aboriginal and Torres Strait Islander peoples is well below the national average. Although funding for national Aboriginal health was increased in 14, raising the standard of health of the Aboriginal population has been hampered by lack of co-ordination between state, territory and federal agencies. Aboriginal people are three to four times more likely to be unemployed than non-Aboriginal Australians. Many who do work are employed in special Aboriginal employment programs. The federal government has funded several employment-related initiatives to improve employment and employment opportunities among Aboriginal people. The Community Development Employment Program is one such government initiative. Under this program, Aboriginal people agree to give up their social security benefit in work on community projects. The latest initiative by the federal government in the area of indigenous employment is the Indigenous Employment Policy. This policy includes providing wage assistance to employers who employ indigenous people and providing financial support for the development and expansion of indigenous businesses. The housing situation of Aboriginal people is well below the standard of other Australians despite efforts to improve the situation. The Aboriginal Housing Act 18 (NSW) provides for an Aboriginal Housing Office to administer and coordinate the supply of housing for Aboriginal people in NSW. The Land Rights Act 18 (NSW) allows Aboriginal people to gain title to vacant Crown lands through a system of land councils set up by the legislation. The release of the Draft Document of reconciliation in 1 has signalled that there are political moves concerning the possibility of a formal reconciliation between indigenous and non-indigenous Australians. Formal reconciliation would require and understanding between the two communities to acknowledge and apologise for past injustice. It would also involve a commitment by the state and federal governments to address these injustices and to be truly committed to trying to improve the status of Aboriginals and Torres Strait Islanders under the law.Governments and indigenous bodies are making steps towards reconciliation. However, true reconciliation can never be made if the injustice felt by Aborigines and Torres Strait Islanders in all areas of the law and social disadvantage is not addressed. Although moves towards addressing this disadvantage have been made by state and federal governments, special commissions and inquiries, land councils and other bodies, Aborigines and Torres Strait Islanders still suffer severe disadvantage under Australian law.

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Romeo and juliet

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Mercutio, one of Romeo's friends and a supporter of the Montague household, changed the course of events by encouraging Romeo to go the Capulet's masquerade and duelling with Tybalt in town. If Mercutio had not encouraged Romeo to go to the Capulet's dance, the couple would never have met and their deaths would have been averted. But was Romeo destined to meet Juliet, regardless of the actions of others?If Mercutio had not taunted Tybalt in town whilst out with Romeo and Benvolio, Romeo would never have got into his fight with Tybalt and therefore would not have been banished. Perhaps, however, the fight initiated by Mercutio that hapless day was inevitable could it be that Romeo was somehow destined to be exiled?The Nurse, Juliet's committed servant who treated her almost like a daughter, changed the course of events by going behind Lord and Lady Capulet's backs. If the Nurse had not performed Juliet's bidding and acted as her messenger, it is possible that Juliet would have given up on the idea of her marriage to Romeo and the couple's deaths would have been averted. However, there is a strong possibility that regardless of the Nurse's influence, the couple would still have gone ahead with their doomed marriage once they had fallen in love.The Friar, Romeo's friend and assistant of Juliet in her final plan, changed the course of events by helping the young couple in their plans to marry and assisting Juliet in her scheme to be with Romeo once again. If the Friar had not agreed to marry Romeo and Juliet, it is possible that the couple would have given up on the idea of being together. On the other hand, Romeo and Juliet may have been fated to marry and would have partaken in the ceremony one way or another no matter what the Friar's decision.

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If the Friar had not suggested his dramatic plan to the desperate Juliet, she may never have seen Romeo again and the couple would have stayed alive, albeit in depression! Perhaps, however, that if Juliet had not had the chance to see Romeo again she would have committed suicide anyway. The couple may have been doomed regardless of the Friar's decision to involve Juliet in his elaborate plot.Tybalt, the cousin of Juliet and hotheaded enemy of the Montague household, changed the course of events by agreeing to fight Romeo in town. If Tybalt had not deliberately started to make fun of Mercutio, the two would not have got into their duel and Romeo may have been safe from the threat of banishment.Romeo, the youngest son of Lord and Lady Montague and Juliet's husband, was in fact a major influence on the events leading up to the deaths of him and his young wife. Romeo acts too hastily throughout the play he shouldnt have asked Juliet to marry him so suddenly, and he should have thought more carefully before rushing back to Verona after hearing of Juliets death. Romeo also acted violently and without thinking when he killed Tybalt and, later, Paris. Perhaps if he had thought about what he was doing a little more before acting, the deaths of him and his fair Juliet would have been averted.Juliet, the beloved daughter of Lord and Lady Capulet and Romeo's lover, was also a major influence on the events leading up to the deaths of her and her husband. Juliet shouldnt have deceived and disobeyed her parents, and, like Romeo, she was too hasty in rushing into marriage. She was already engaged to marry Paris at the time of the ball, and until then, had been very happy with her parents choice. If Juliet had not been so fickle as to fall in love with Romeo on the night of the masquerade, they both may still have kept their lives.Nowadays, most people do not have much time for the theory of fate. They like to believe that they are in control of their own destiny, and that any difficulties arising from their actions can be sorted out. But what if all our actions are already planned out, and no matter what we do the ultimate consequence will Mercutio, one of Romeo's friends and a supporter of the Montague household, changed the course of events by encouraging Romeo to go the Capulet's masquerade and duelling with Tybalt in town. If Mercutio had not encouraged Romeo to go to the Capulet's dance, the couple would never have met and their deaths would have been averted. But was Romeo destined to meet Juliet, regardless of the actions of others?If Mercutio had not taunted Tybalt in town whilst out with Romeo and Benvolio, Romeo would never have got into his fight with Tybalt and therefore would not have been banished. Perhaps, however, the fight initiated by Mercutio that hapless day was inevitable could it be that Romeo was somehow destined to be exiled?The Nurse, Juliet's committed servant who treated her almost like a daughter, changed the course of events by going behind Lord and Lady Capulet's backs. If the Nurse had not performed Juliet's bidding and acted as her messenger, it is possible that Juliet would have given up on the idea of her marriage to Romeo and the couple's deaths would have been averted. However, there is a strong possibility that regardless of the Nurse's influence, the couple would still have gone ahead with their doomed marriage once they had fallen in love.The Friar, Romeo's friend and assistant of Juliet in her final plan, changed the course of events by helping the young couple in their plans to marry and assisting Juliet in her scheme to be with Romeo once again. If the Friar had not agreed to marry Romeo and Juliet, it is possible that the couple would have given up on the idea of being together. On the other hand, Romeo and Juliet may have been fated to marry and would have partaken in the ceremony one way or another no matter what the Friar's decision.If the Friar had not suggested his dramatic plan to the desperate Juliet, she may never have seen Romeo again and the couple would have stayed alive, albeit in depression! Perhaps, however, that if Juliet had not had the chance to see Romeo again she would have committed suicide anyway. The couple may have been doomed regardless of the Friar's decision to involve Juliet in his elaborate plot.Tybalt, the cousin of Juliet and hotheaded enemy of the Montague household, changed the course of events by agreeing to fight Romeo in town. If Tybalt had not deliberately started to make fun of Mercutio, the two would not have got into their duel and Romeo may have been safe from the threat of banishment.Romeo, the youngest son of Lord and Lady Montague and Juliet's husband, was in fact a major influence on the events leading up to the deaths of him and his young wife. Romeo acts too hastily throughout the play he shouldnt have asked Juliet to marry him so suddenly, and he should have thought more carefully before rushing back to Verona after hearing of Juliets death. Romeo also acted violently and without thinking when he killed Tybalt and, later, Paris. Perhaps if he had thought about what he was doing a little more before acting, the deaths of him and his fair Juliet would have been averted.Juliet, the beloved daughter of Lord and Lady Capulet and Romeo's lover, was also a major influence on the events leading up to the deaths of her and her husband. Juliet shouldnt have deceived and disobeyed her parents, and, like Romeo, she was too hasty in rushing into marriage. She was already engaged to marry Paris at the time of the ball, and until then, had been very happy with her parents choice. If Juliet had not been so fickle as to fall in love with Romeo on the night of the masquerade, they both may still have kept their lives.Nowadays, most people do not have much time for the theory of fate. They like to believe that they are in control of their own destiny, and that any difficulties arising from their actions can be sorted out. But what if all our actions are already planned out, and no matter what we do the ultimate consequence will

Please note that this sample paper on romeo and juliet is for your review only. In order to eliminate any of the plagiarism issues, it is highly recommended that you do not use it for you own writing purposes. In case you experience difficulties with writing a well structured and accurately composed paper on romeo and juliet, we are here to assist you. Your persuasive essay on romeo and juliet will be written from scratch, so you do not have to worry about its originality.

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"All of them believed that they had used scientific analysis (called 'metanarrative' by some post modern theorists) of human development. All thought they could outline the future direction of social change" Haralambos, M. Sociology: Themes and Pe

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"All of them believed that they had used scientific analysis (called 'metanarrative' by some post modern theorists) of human development. All thought they could outline the future direction of social change" Haralambos, M. Sociology Themes and Perspectives, 17; pp. 866Fukasaku's 1 film Battle Royale allows the spectator to consider sociological commentaries like that of Haralambos above as it suggests 'the future direction of social change' in terms of Japanese cultural identity at the dawn of the twenty-first century. Haralambos's statement refers to sociological theorists. What he explains here is that through the accumulation of data and knowledge concerning the nature of human societies, the theorists are able to make predictions by relating the current situation of a particular society to similar developments that have already occurred and have been witnessed in other societies. In order to demonstrate the above thesis more intricately, this essay must consider the following objectives; the effect of the aforementioned post modernity on the cultural identities experienced by the members of Japanese society at the beginning of the twenty-first century; it must also address the source of the values of the contemporary members of Japanese society and distinguish what these cultural values are; it must consider the information gained in the previous two objectives and indicate how Fukasaku represents the discovered factors of cultural identity through narrative devices and filmic discourse in the context of Battle Royale. Firstly, however, the major theoretical concepts of post modernism as presented by academics must be identified and assessed if it will be considered that Fukasaku adopts a post modernist perspective."Increasingly, relationships between people, even those who live in the same neighbourhood or community, are characterized by a lack of clarity about the expected form of behaviour."

Custom Essays on "All of them believed that they had used scientific analysis (called 'metanarrative' by some post modern theorists) of human development. All thought they could outline the future direction of social change" Haralambos, M. Sociology: Themes and Pe

Furedi, F. Culture of Fear, 17; pp. 17In the above statement, formed from a post modernist perspective, Frank Furedi (17) claims that, in general, the members of contemporary societies find difficulties in determining their own cultural identity. The 'expected forms of behaviour' discussed here by Furedi (17) refer to the values of the members of a society, established through their socialization. If what Furedi (17) states is applied to Battle Royale direct correlations may be drawn between the postmodern theory and the perspectives being addressed by Fukasaku. If, however, this is the only process that this essay takes, the assumption is being made that Japan is a society exposed to post modernity. It is first necessary to locate evidence from other academics directly considering Japan's state of socio-economic affairs. By taking into account Furedi's (17) views in conjunction with the work of Stuart Clegg (10), in which he directly considers Japanese social change in the last few decades, it seems that the values and ideologies endorsed by Japanese culture will be discovered and this study will be able to distinguish the aforementioned factors subjectively in Fukasaku's film. Clegg (10) argues that the Japanese society has evolved to become one that is in a current situation of post modernity. As a result, he claims"The main beneficiaries of the type of organization described are men who have permanent jobs in one of the large Japanese corporations" Clegg, S. in Haralambos, M. Sociology Themes and Perspectives, 17; pp. 87He continues to explain that this is because in Japanese industry there is a great deal of subcontracting so that much of the work needed by the major corporations is not carried out by their own employees. Workers in subcontracting firms have much less job security and less access to training. Although this example may initially seem somewhat irrelevant when considering the representation of cultural identity in film, Battle Royale's diegesis concerns a group of school students who are on the verge of graduating from compulsory education and their teacher's concern about the industrial world that they are about to enter into. The values that the young generation have inherited from the postmodern society in which they have matured have led to what Furedi (17) describes as 'a lack of clarity about the expected form of behaviour' and what Clegg (10) explains as having a lack of security. As it has been discovered above, there seems to be a consensus between the comments of the two commentators. Japan is a society that has adopted, or is adopting post-modern organisation, the individuals of a society experiencing a change of structure will be affected dramatically and a resulting conflict will occur due to the older generation's application of modern values and the younger generation's confusion over what their values are. It is now necessary to explore this conflict more intricately in order to achieve a set of objectives to apply subjectively to Fukasaku's Battle Royale. Before the cultural identity of the members of a society can be identified, it is vital that the sources, or reasons for this identity must be distinguished in order for a full understanding of the film in its cultural context to be achieved. In Clegg's (10) comparison of postmodernism and 'bureaucratic superstructure' he notes the main components of an ideal bureaucracy, which is"composed of a number of tendencies, such as an increasing specialisation and hierarchy, stratification, formalisation, standardisation and centralisation of organisational action."Clegg, S. in Haralambos, M. Sociology Themes and Perspectives, 17; pp. 86.Basically, by informing the reader what a bureaucracy is, he explains in the same terms what post modernity is not. Therefore, the components of bureaucracy suggest strict rigidity and post modernity would be suggested as being flexible and disorganized. Haralambos (17) elaborates on Clegg's outline of what postmodernism is not and considers the effect of social change from an organized to a fragmented system of values on the societies individuals. He explicitly refers to 'cultural' and 'social' changes and, thus, such sociological commentaries are proven to be valid resources in the context of studying the representation of cultural identity in Battle Royale. According to Haralambos (17), the industrial system of Japan has a direct impact on the experiences and identities of the members of the nation's society. In support of this point and to emphasize its relevance, socio-economic commentators on postmodernism acknowledge art as influenced by and influential towards the culture. Harvey (10) states that art derived from a postmodern society demonstrates"the ferment, instability, and fleeting qualities of a post modern aesthetic that celebrates difference, ephemerality, spectacle, fashion and the commodification of cultural forms."Harvey, D. in Haralambos, M. Sociology Themes and Perspectives, 17; pp. 1Harvey provides a break through to this investigation with this information as he suggests the signs that will be required to be distinguished in Battle Royale in order for this study to discover that the postmodernist society that has influenced Fukasaku is implicitly represented in his film through narrative devices and filmic discourses. In other words, Harvey's aesthetic components that represent postmodernism in art are, like in Clegg's summary and Haralambos's summary, symbols of erratic trends and personality, a desire not to conform and a desire to succeed as an individual and not as part of a community working together towards a familiar goal. Although, these theorists have indicated through these arguments what must be eminent in Battle Royale, it is yet to be discovered exactly why it must be eminent. Janet Wolff's (18) Aesthetics and the Sociology of Art support the claim that this essay must consider 'why' as well as 'what' and 'how'. She states"[…] totality can only be grasped via its 'mediations', which are transformed into categories of thought" Wolff, J. Aesthetics and the Sociology of Art, 18; pp. That is to say, the 'category of thought' in this study is Fukasaku's 1 film Battle Royale, the meaning that is apparently implied by Fukasaku In the film and, therefore, cultural identity. Wolff (18) goes on to explain"The development of class-consciousness among the proletariat is thus the discovery of the mediating categories which disguise real relations with reified forms." Wolff, J. Aesthetics and the Sociology of Art, 18; pp. By using Wolff's (18) model of demonstrating of communicating cultural identity in the context of Battle Royal the postmodernist cultural identity of those in Japanese society are the 'proletariat', the mediating category is Fukasaku's implications, and the reified forms are the narrative devices and filmic discourses, that is to say, aesthetic devices used by Fukasaku in order to demonstrate his implications. As a summary of what has been identified as postmodernism and postmodernism theory's explicit reference to use in art, or more specifically film, it appears that an interaction between society and film has been successfully depicted. A post-modern society and the artistic products of its members are involved in a process in which society influences artistic media and, in tern, the resulting film, as is the case for Battle Royale, influences society as a broadcaster of social truths via aesthetic means. Some critics claim with drastic affect. For instance, Jean Baurillard ( 17) states that members of societies, those who accept and conform to the values that their culture imposes, are not ignorant of cultural influences. Fukasaku demonstrates this in Battle Royale. Although, as will be shown later in this essay through textual interpretive analysis, Fukasaku presents contemporary Japanese culture negatively, at a basic level of interpretation, Baurillard (17) would consider it vital that Fukasaku merely recognises the influence of the cultural identity of his society's members on their behaviour. A component of Baurillard's (17) study that has great relevance to this study is the concept of 'simulacra'. By this he implies that images are created of something that does not exist and has never existed. Fukasaku's film fits comfortably into the category of 'simulacra' as Battle Royale occurs in the future and is a paradoxical outlook to which Japanese society could become comparable. Finally, before this essay goes on to scrutinize the representation of the cultural identity of contemporary Japanese society in Battle Royale theories of identity must be addressed, to be precise, how"[a]rt makes perception available for communication, and it does so outside the standardized forms of a language." Luhmann, N. Art as a Social System, 000; pp. 48As this quotation demonstrates, Luhmann's (000) work explains how communication can be achieved between an artist through their chosen medium and an interpretive spectator. In the context of this essay the artist is Fukasaku, the medium is film and the spectator is the audience of Battle Royale. Therefore, Luhmann's (000) proposal will be considered using Fukasaku's film as the abstracted situation in question. The theory will indicate that the cultural identity of the members of Japanese society are perceived by Fukasaku, distorted by Fukasaku, and finally interpreted by the spectator. In terms of Luhmann's (000) theory this essay will be taking on the role of the spectator and if the implicit is made explicit, Fukasaku will be proven to have 'perpetually overcome' the literal context of post-modernity as the perpetrator of Japanese cultural identity. In support of this approach, McCall and Simmons (166) explain the spectator's identification of what it sees from the perspective of the spectator, rather than through a description of the objectives that must be obeyed by the filmmaker in order to produce a comprehendible film."[The spectator] concentrates upon the subset of the incoming selected perceptions that seems most important to him and his current enterprises […] The person's currently salient roles influence how things are interpreted and defined as objects even more than they influence perception[.]" McCall, G. and Simmons, J. Identities and Interactions, 166; pp. 111-The point that the two theorists communicate above is that if the spectator is entirely oblivious to what is witnessed then it is abstracted beyond their experience. If this essay fails to make any cognitive interpretation of what is being implied by ……….. in Battle Royal, Fukasaku has been unsuccessful in communicating his opinions of Japanese cultural identity to his audience. It has been discovered that many academics recognize post-modernity as existing in Japan, the components of postmodernism have been identified, and it has been acknowledged exactly how the spectator will be able to put these objectives in conjunction with one another in order to create meaning to what they see. It is now necessary to apply the perspectives, theories and models addressed so far in the context of Battle Royale. As Luhmann (000) phrases it, "nonactualized events must be actualised as nonactual". Specific incidents in the diegesis and aesthetic techniques used by Fukasaku in the film must be acknowledged as being paradoxical, interpreted in order to achieve cognitive meaning and discussed in terms of the cultural identity represented. In order for the abstract Battle Royale to be interpreted by the spectator, it is vital that Fukasaku establishes his 'nonactual' situation but in terms that the spectator will understand. In accordance with the theories addressed concerning Japanese social structure, postmodernism, and spectator and cultural identity it appears that that this achieved by the filmmaker. The challenge initiated by Luhmann (000) is completed successfully. He claims"artistic forms are bound to the context of their emergence and must perpetually overcome this context." Luhmann, N. Art as a Social System, 000; pp. Therefore, Fukasaku's challenge is to introduce fictional narrative information while maintaining undertones of reality. In the film's opening sequence this narrative information is presented in the form of text on the screen describing Fukasaku's abstraction of Japanese society. For instance, the spectator is informed that "[a]t the dawn of the millennium the nation collapsed. At 15 % unemployment, 10 million were out of work. 800,000 students boycotted school. The adults lost confidence and, fearing the youth, eventually passed the Millennium Educational Reform Act, a.k.a. the B.R. Act." If the only information provided was that 'the nation collapsed', the concept may be more difficult for the spectator to grasp. However, Fukasaku provides simulated socio-economic 'truths' in order to persuade the spectator that the 'nonactualities' are potential 'actualities'. If the research of Japan's socio-economic climate performed earlier in this essay is consulted, it can be demonstrated that these Fukasaku's 'nonactualities, no matter how exaggerated are indeed potential 'actualities'. Furedi (17) acknowledges transition into post-modernity and the repercussions on the cultural identity of the society's members are as such"The pattern of declining popular involvement is repeated in relation to virtually every public institution." Furedi, F. Culture of Fear, 17; pp. 17It is commonly considered amongst social commentators that rejection of social organizations represents an increasing attitude in post-modern communities. If these opinions on contemporary Japanese attitudes are considered in conjunction with Clegg's (17) commentary on the nation's loss of a great proportion of secondary industries, Fukasaku's diegetic 'actualities' can be appreciated by the spectator as parodies of social 'actualities'. The spectator is then presented with images of media speculation and excitement. Fukasaku explicitly indicates the news reporters by the use of cameras and microphones and a scramble amongst one another. These aesthetics are instantly recognized as social 'actualities' by the spectator. The presence of military personnel, represented by similar aesthetic application, that is to say, they are dressed in military uniforms, indicates that the 'B.R. Act', as well as attracting substantial media attention, is controversial opposed by certain groups. Therefore, within the opening minutes of Battle Royale, the filmmaker has presented images that maintain a stronghold on reality, whilst through these images he has suggested, although not entirely explicitly at this stage, an abstract situation. Still without having been introduced to the film's primary characters that will eventually motivate the narrative, the spectator receives the image of a class of school children in a photograph, made explicit through similar aesthetic means as with the presentation of the reporters and military security guards. The children where school blazers and in the centre of the front row of children sits their teacher, recognizable aesthetically by his attire of a suit and tie, mise-en-scène dictating his central position as representing his authority. Through Battle Royale's establishing sequence, Fukasaku has been proven here to have 'perpetually overcome the context' of the film, in accordance with Luhmann's (000) model of maintaining reality in an abstract medium. Following the establishing sequence the spectator is introduced to the film's narrator and central character, Nanahara. His voiceover narration is used to similar affect as the informative text in the opening sequence. He informs the spectator that his mother left home on his first day of fourth grade at school and on the first day of seventh grade his father committed suicide. In a dramatic contrast to the uniformity that the spectator has witnessed in the previous camera shot of the school photograph, Fukasaku expresses social pressure through common components of a post-modern society, in this case, infidelity and unemployment. The note that Nanahara's father left for him instructs, "Go Shuya!! You can make it Shuya!", proposing that life in contemporary Japanese society has become an unstructured, unguided struggle. This again relates back to Furedi's (17) views of declining association with and value of society's institutions, the specific institutions here being marriage, family and industry. Fukasaku amplifies this concept further as Nanahara expresses his isolation and solitude by stating, "I didn't have a clue what to do, and no one to show me either." Furedi (17) goes onto explain the reasons for such isolation in a post-modern community. The declining trust of fellow members of society has resulted in "a world of risky strangers". It has been acknowledged that Fukasaku successfully represents in a cognitive manner declining trust of institutions by the members of contemporary Japanese society which, as a consequence suggests a lack of cultural values amongst the society, as Baurillard (17) recognizes as a factor of post-modern societies, "instability and fleeting qualities". In order to amplify the presence of such components of post-modernity, Fukasaku represents a lack of trust between individuals. For instance, when on the island competing in the 'Battle Royale' contest, in which the students must kill one another until only one is left alive, there appears to be a distinct lack of trust between the groups of friends. In the sequence in which Mitsuko murders Megumi creates an atmosphere of mistrust through semiotic devices. "Semiotics is premised on the hypothesis that all types of phenomena have a corresponding underlying system that constitutes both the specificity and intelligibility of those phenomena." Buckland, 000; pp. 7As Buckland, (000) explains above, there are signs and symbols that evoke associations by the spectator due to the symbols relevance to the individual's culture. Megumi indicates that she acknowledges Mitsuko as belonging to a "clique" other than her own. Her nervous actions and responses to Mitsuko's interrogation amplify the atmosphere of mistrust due to the use of diction concerning segregation. Due to the lack of values amongst those of Megumi's culture, she is forced to contemplate whether or not Mitsuko would be prepared to be so immoral as to kill her fellow student. This point is emphasized further still in Noriko's flashback of being bullied in the girls washroom at school by Mitsuko's group of friends. The parallel drawn between the two incidents represents the reasons for such a brutal parody used by Fukasaku in the film as a whole. The flashback seems remarkably innocent and juvenile compared to the cruel murder of Megumi. This directs the spectator to address questions concerning misrule amongst Japan's generation of youths due to their experience in a post-modern society and, even though the 'nonactualities', or the context applied by Fukasaku is somewhat fantastical, the possible consequences are suggested. Another cinematic tool used by Fukasaku to good effect, is the application of non-diegetic music in the film. In the scenes in which the teacher, Kitano is presented to the spectator in the surroundings of the control centre of the 'Battle Royale' contest the non-diegetic music applied is classical and has an atmosphere of imperialism. Imperialism suggests the strict regime being oppressed onto a society of dependents, therefore, in Battle Royale Kitano represents the regime and the students represent the dependents. This example demonstrates another application of culturally specific symbols to evoke cognitive interpretation by the spectator, relating to Buckland's (000) approach to semiotics McCall and Simmons's (166) "current enterprises" of the members of an audience, in their approach to identities through aesthetics. In conclusion, Fukasaku's representation of post-modernity in contemporary Japanese society and its affect on the cultural identities and values of the members of the society is most accurately summarized by what Nanahara expresses towards the end of Battle Royale"My Mum and Dad ran off and died because they felt like it."As shown with the theories considered and examples of their application to the film's context, a lack of values and morals exist amongst the members of contemporary Japanese society and, therefore, the individual's become isolated and their lives are lived without guidance. Although Fukasaku uses an extreme medium to express Japanese cultural identity, the components of post-modernity and, therefore, Japanese identity are clearly distinguishable in the film as a critical perception of what his culture has the potential to become. Fukasaku does as Haralambos (17) is quoted as expressing at the beginning of this essay, and attempts to "outline the future direction of social change".

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