Market Analysis of Coca Cola as a Global Brand Assignment

Market Analysis of Coca Cola as a Global Brand - Assignment Example The discussion seeks to answer the question: Why in the world, among the different categories and sectors of the global market, Coca Cola has happened to successfully penetrate and retain its market internationally and become the most valuable brand at the global scale level? The Coca Cola as a brand is not limited only to its Coca Cola soft drinks. As mentioned earlier, it encompasses a wide array of categories of beverages like soft drinks, sports drinks, energy drinks, water, ready – to – drink juices, teas, as well as coffees. Moreover, Coca Cola has managed to venture their products into new opportunities through different product variants in these different categories of beverages. The Coca Cola products are not without issues. In point of fact, a worldwide hate campaign, Killer Coke, is formed against The Coca Cola Company and is calling to boycott its products. Primarily, its products are criticised for their adverse possible negative effects on health among its consumer as a carbonated and sweetened drink. It produces nothing but products detrimental to health which can lead to death. Since Coca Cola products are high in sugar and calorie content, they fuel the prevalence of obesity and diabetes in the whole world. Some of chemical components and food dyes used in these products are identified to cause cancer. Caffeine, a substance causing physical dependence, is also present in these products. Nonetheless, in the soft drink category, Pepsi, RC Cola, and other local competitor brands are just behind Coca Cola. Despite the issues faced by Coca Cola, its consumers across the globe remain loyal to the brand and the brand has managed to be on top among the other sectors of beverages. Each of the Coca Cola products is positioned to target specific market. For example, the original version of Coke is not only serving as refreshment for an individual but is seen as a special part of the modern times. It functions as means of bonding to family as well, especially when having the traditional dining. While on the one hand, Diet Coke and Coke Zero target those who are health conscious and do not want to gain additional weight due to drinking soft drinks. Coke Zero is positioned as a no sugar and no calorie version of Coke. For those who do not want to ingest caffeine, there is also Caffeine – Free Coca Cola. For those who still want a fruity taste of soda, Coca Cola has its cherry, lime, citra, light sango and orange soda variants. For those who are not into soft drinks, Coca Cola also has ventured in RTD juices like Minute Maid which is positioned as a product with real pulps of fruits like orange. Because of the pulps in Minute Maid, it is considered by the consumers as a healthy citrus drink in the beverage sector. The Coca Cola Company has a

CHILDHOOD OBESITY Research Paper Example | Topics and Well Written Essays - 1250 words

CHILDHOOD OBESITY - Research Paper Example Furthermore, these children have an increased risk of having impaired glucose tolerance, insulin resistance, and may also have diabetes. Obese children are also prone to having breathing problems, and they may further develop asthma. Socially and psychologically, these obese children are likely to have problems such as being discriminated against and having low self-esteem, and these problems are likely to continue way into their adulthood. Obese children have a high likelihood of becoming obese adults, and this is associated with several serious health conditions which include heart disease and some types of cancers. Childhood obesity is a serious medical condition in children who have considerably more weight than is normal for their age and height. It is a very troubling problem because the extra weight often puts the children affected on a path that leads to health problems that one would expect to see only in adults, such as high blood pressure among others. ... w whether their child is obese or not, and it is always best to have a doctor measure the child’s weight in comparison with his or her height to determine whether he or she is in a healthy weight range. Childhood obesity, being a global problem, is increasingly affecting both the developing and the developed countries alike, although at different rates, depending on the economic conditions prevailing in such countries. The problem seems to be aggravated by the transitions in nutritional and physical activity that are currently taking place and are leading to an increase in the use of energy-saving devices, the availability of cheap high-calorie foods, and the limited participation of these children in physical activities both at home and at school. In some cultures in Africa and Asia, for example, the situation is further complicated due to the social and cultural beliefs that consider obesity and excess weight to be signs of wealth and prestige. One of the main reasons why mo re and more children are becoming obese is the fact that many of them spend more time in front of televisions, computers, or video games and, therefore, have less time for physical activity. The busy schedules and lifestyles which the families of today have result in their not having enough time to prepare home-cooked meals full of nutrients, and instead they have the tendency of ordering extremely unhealthy fast food. Bagchi (2010, p.233) states that childhood obesity may lead to some children being miserable about their weight, and these are more prone than those of regular weight to develop unhealthy eating habits and disorders such as anorexia. They are also more prone to depression and are at a great risk of getting involved in the abuse of addictive substances. There are many ways through

Social reformers Essay Example for Free

Social reformers Essay 1. Gautama Buddha, also known as SiddhÄ rtha Gautama, or simply the Buddha, was a sage on whose teachings Buddhism was founded. Buddha means awakened one or the enlightened one. Buddha is also used as a title for the first awakened being in an era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha of our age. Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the Sramana (renunciation) movement common in his region. He later taught throughout regions of eastern India such as Magadha and KoÅ›ala. The times of Gautamas birth and death are uncertain: most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE, but more recent opinion dates his death to between 486 and 483 BCE or, according to some, between 411 and 400 BCE. However, at a symposium on this question held in 1988, the majority of those who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddhas death. These alternative chronologies, however, have not yet been accepted by all other historians. Gautama is the primary figure in Buddhism, and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition, and first committed to writing about 400 years later. Primary biographical sources The primary sources for the life of SiddhÄ rtha Gautama are a variety of different, and sometimes conflicting, traditional biographies. These include the Buddhacarita, Lalitavistara SÃ… «tra, MahÄ vastu, and the NidÄ nakathÄ . Of these, the Buddhacaritais the earliest full biography, an epic poem written by the poet AÅ›vaghoá ¹ £a, and dating around the beginning of the 2nd century CE. The Lalitavistara SÃ… «tra is the next oldest biography, a MahÄ yÄ na/SarvÄ stivÄ da biography dating to the 3rd century CE. The MahÄ vastu from the MahÄ sÄ Ã¡ ¹Æ'ghikaLokottaravÄ da tradition is another major biography, composed incrementally until perhaps the 4th century CE. The Dharmaguptaka biography of the Buddha is the most exhaustive, and is entitled the Abhiniá ¹ £kramaá ¹â€¡a SÃ… «tra, and various Chinese translations of this date between the 3rd and 6th century CE. Lastly, the NidÄ nakathÄ  is from the TheravÄ da tradition in Sri Lanka, was composed in the 5th century CE by Buddhaghoá ¹ £a. From canonical sources, the JÄ takas, the Mahapadana Sutta (DN 14), and the Achariyabhuta Sutta (MN 123) include selective accounts that may be older, but are not full biographies. The JÄ takas retell previous lives of Gautama as a bodhisattva, and the first collection of these can be dated among the earliest Buddhist texts. The MahÄ padÄ na Sutta and Achariyabhuta Sutta both recount miraculous events surrounding Gautamas birth, such as the bodhisattvas descent from Tuá ¹ £ita Heaven into his mothers womb. Nature of traditional depictions Queen MÄ yÄ  miraculously giving birth to SiddhÄ rtha. Sanskritpalm leaf manuscript. NÄ landÄ , Bihar, India. PÄ la period Traditional biographies of Gautama generally include numerous miracles, omens, and supernatural events. The character of the Buddha in these traditional biographies is often that of a fully transcendent (Skt. lokottara) and perfected being who is unencumbered by the mundane world. In the MahÄ vastu, over the course of many lives, Gautama is said to have developed supramundane abilities including: a painless birth conceived without intercourse; no need for sleep, food, medicine, or bathing, although engaging in such in conformity with the world; omniscience, and the ability to suppress karma. Nevertheless, some of the more ordinary details of his life have been gathered from these traditional sources. In modern times there has been an attempt to form a secular understanding of SiddhÄ rtha Gautamas life by omitting the traditional supernatural eleme nts of his early biographies. Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human: It is important to stress that, despite modern Theravada teachings to the contrary (often a sop to skeptical Western pupils), he was never seen as being merely human. For instance, he is often described as having the thirty-two major and eighty minor marks or signs of a mahÄ puruá ¹ £a, superman; the Buddha himself denied that he was either a man or a god; and in the MahÄ parinibbÄ na Sutta he states that he could live for an aeon were he asked to do so. The ancient Indians were generally unconcerned with chronologies, being more focused on philosophy. Buddhist texts reflect this tendency, providing a clearer picture of what Gautama may have taught than of the dates of the events in his life. These texts contain descriptions of the culture and daily life of ancient India which can be corroborated from the Jain scriptures, and make the Buddhas time the earliest period in Indian history for which significant accounts exist.[27][full citation needed] British author Karen Armstrong writes that although there is very little information that can be considered historically sound, we can be reasonably confident that SiddhÄ rtha Gautama did exist as a historical figure.[28][dubious – discuss] Michael Carrithers goes a bit further by stating that the most general outline of birth, maturity, renunciation, search, awakening and liberation, teaching, death must be true. Biography Conception and birth Purported birthplace of Gautama Buddha in Lumbini, a holy shrine also for Hindus, who believe Buddha is the 9th of 10 Dashavataras of Vishnu. Most scholars regard Kapilavastu, present-day Nepal, to be the birthplace of the Buddha.Other possibilities are Lumbini, present-day Nepal Kapileswara, Odisha, present-day India; and Piprahwa, Uttar Pradesh, present-day India. According to the most traditional biography, Buddha was born in a royal Hindu family to King Ã…Å¡uddhodana, the leader of Shakya clan, whose capital was Kapilavastu, and who were later annexed by the growing Kingdom of Kosala during the Buddhas lifetime. Gautama was the family name. His mother, Queen Maha Maya (MÄ yÄ devÄ «) and Suddhodanas wife, was a Koliyan princess. Legend has it that, on the night Siddhartha was conceived, Queen Maya dreamt that a white elephant with six white tusks entered her right side, and ten months later Siddhartha was born. As was the Shakya tradition, when his mother Queen Maya became pregnant, she left Kapilvastu for her fathers kingdom to give birth. However, her son is said to have been born on the way, at Lumbini, in a garden beneath a sal tree. The day of the Buddhas birth is widely celebrated in Theravada countries as Vesak. Buddhas birth anniversary holiday is called Buddha Poornima in India as Buddha is believed to have been born on a full moon day. Various sources hold that the Buddhas mother died at his birth, a few days or seven days later. The infant was given the name Siddhartha (PÄ li: Siddhattha), meaning he who achieves his aim. During the birth celebrations, the hermit seerAsita journeyed from his mountain abode and announced that the child would either become a great king (chakravartin) or a great holy man. By traditional account, this occurred after Siddhartha placed his feet in Asitas hair and Asita examined the birthmarks. Suddhodana held a naming ceremony on the fifth day, and invited eight brahmin scholars to read the future. All gave a dual prediction that the baby would either become a great king or a great holy man.[32]Kaundinya (Pali: Kondaà ±Ãƒ ±a), the youngest, and later to be the first arahant other than the Buddha, was reputed to be the only one who unequivocally predicted that Siddhartha would become a Buddha While later tradition and legend characterized Ã…Å¡uddhodana as a hereditarymonarch, the descendant of the Solar Dynasty of Iká ¹ £vÄ ku (PÄ li: OkkÄ ka), many scholars think that Ã…Å¡uddhodana was the elected chief of a tribal confederacy. Early texts suggest that Gautama was not familiar with the dominant religious teachings of his time until he left on his religious quest, which is said to have been motivated by existential concern for the human condition.At the time, many small city-states existed in Ancient India, called Janapadas. Republics and chiefdoms with diffused political power and limited social stratification, were not uncommon amongst them, and were referred to as gana-sanghas. The Buddhas community does not seem to have had a caste system. It was not a monarchy, and seems to have been structured either as an oligarchy, or as a form of republic. The more egalitarian gana-sangha form of government, as a political alternative to the strongly hierarchical kingdoms, may have influenced the development of the Shramana-type Jain and Buddhist sanghas, where monarchies tended toward Vedic Brahmanism. Early life and marriage Departure of Prince Siddhartha Siddhartha was born in a royal Hindu family.[30] He was brought up by his mothers younger sister, Maha Pajapati.[38] By tradition, he is said to have been destined by birth to the life of a prince, and had three palaces (for seasonal occupation) built for him. Although more recent scholarship doubts this status, his father, said to be King Ã…Å¡uddhodana, wishing for his son to be a great king, is said to have shielded him from religious teachings and from knowledge of human suffering. When he reached the age of 16, his father reputedly arranged his marriage to a cousin of the same age named YaÅ›odharÄ  (PÄ li: YasodharÄ ). According to the traditional account,[which?] she gave birth to a son, named RÄ hula. Siddhartha is said to have spent 29 years as a prince in Kapilavastu. Although his father ensured that Siddhartha was provided with everything he could want or need, Buddhist scriptures say that the future Buddha felt that material wealth was not lifes ultimate goal.[38 ] Departure and ascetic life. The Great Departure of Siddhartha Gautama, surrounded by a halo, he is accompanied by numerous guards, maithuna loving couples, and devata who have come to pay homage; Gandhara, Kushan period Prince Siddhartha shaves his hair and becomes an ascetic. Borobudur, 8th century At the age of 29, the popular biography[which?] continues, Siddhartha left his palace to meet his subjects. Despite his fathers efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome ageing, sickness, and death by living the life of an ascetic.[39] Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. Its said that, the horses hooves were muffled by the gods[40] to prevent guards from knowing of his departure. Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisaras men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment. He left Rajagaha and practised under two hermit teachers of yogic meditation.[41][42][43] After mastering the teachings of Alara Kalama (Skr. Ä€rÄ Ã¡ ¸ a KÄ lÄ ma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practise, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka RÄ maputra).[44] With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.[45] Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the seasons plowing. He attained a concentrated and focused state that was blissful and refreshing, the jhÄ na. Awakening See also: Enlightenment in Buddhism The Buddha surrounded by the demons of MÄ ra. Sanskritpalm leaf manuscript. NÄ landÄ , Bihar, India. PÄ la period According to the early Buddhist texts,[web 6] after realizing that meditative jhana was the right path to awakening, but that extreme asceticism didnt work, Gautama discovered what Buddhists call the Middle Way[web 6]—a path of moderation away from the extremes of self-indulgence and self-mortification.[web 6] In a famous incident, after becoming starved and weakened, he is said to have accepted milk and rice pudding from a village girl named Sujata.[web 7] Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.[web 7] Following this incident, Gautama was famously seated under a pipal tree—now known as the Bodhi tree—in Bodh Gaya, India, when he vowed never to arise until he had found the truth.[46] Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment.[46][47] According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or Awakened One (Buddha is also sometimes translated as The Enlightened One). According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the Four Noble Truths,[47] which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described NirvÄ na as the perfect peace of a mind thats free from ignorance, greed, hatred and other afflictive states,[47] or defilements (kilesas). Nirvana is also regarded as the end of the world, in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha. According to a story in the Ä€yÄ cana Sutta (Samyutta Nikaya VI.1) — a scripture found in the PÄ li and other canons — immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, BrahmÄ  Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach. Formation of the sangha Dhà ¢mek Stà »pa in Sà ¢rnà ¢th, India, site of the first teaching of the Buddha in which he taught the Four Noble Truths to his first five disciples After his awakening, the Buddha met two merchants, named Tapussa and Bhallika, who became his first lay disciples. They were apparently each given hairs from his head, which are now claimed to be enshrined as relics in the Shwe Dagon Temple in Rangoon, Burma. The Buddha intended to visit Asita, and his former teachers, Alara Kalama and Udaka Ramaputta, to explain his findings, but they had already died. He then travelled to the Deer Park near VÄ rÄ Ã¡ ¹â€¡asÄ « (Benares) in northern India, where he set in motion what Buddhists call the Wheel of Dharma by delivering his first sermon to the five companions with whom he had sought enlightenment. Together with him, they formed the first saá ¹â€¦gha: the company of Buddhist monks. All five become arahants, and within the first two months, with the conversion of Yasa and fifty four of his friends, the number of such arahants is said to have grown to 60. The conversion of three brothers named Kassapa followed, with their reputed 200, 300 and 500 disciples, respectively. This swelled the sangha to more than 1,000. Travels and teaching Buddha with his protector Vajrapani, GandhÄ ra, 2nd century CE, Ostasiatische Kunst Museum For the remaining 45 years of his life, the Buddha is said to have traveled in the Gangetic Plain, in what is now Uttar Pradesh, Bihar and southern Nepal, teaching a diverse range of people: from nobles to outcaste street sweepers, murderers such as Angulimala, and cannibals such as Alavaka. From the outset, Buddhism was equally open to all races and classes, and had no caste structure, as was the rule for most Hindus in the-then society. Although the Buddhas language remains unknown, its likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardization. The sangha traveled through the subcontinent, expounding the dharma. This continued throughout the year, except during the four months of the vassana rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to animal life. At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them. The first vassana was spent at Varanasi when the sangha was formed. After this, the Buddha kept a promise to travel to Rajagaha, capital of Magadha, to visit King Bimbisara. During this visit, Sariputta and Maudgalyayana were converted by Assaji, one of the first five disciples, after which they were to become the Buddhas two foremost followers. The Buddha spent the next three seasons at Veluvana Bamboo Grove monastery in Rajagaha, capital of Magadha. Upon hearing of his sons awakening, Suddhodana sent, over a period, ten delegations to ask him to return to Kapilavastu. On the first nine occasions, the delegates failed to deliver the message, and instead joined the sangha to become arahants. The tenth delegation, led by Kaludayi, a childhood friend of Gautamas (who also became an arahant), however, delivered the message. Now two years after his awakening, the Buddha agreed to return, and made a two-month journey by foot to Kapilavastu, teaching the dharma as he went. At his return, the royal palace prepared a midday meal, but the sangha was making an alms round in Kapilavastu. Hearing this, Suddhodana approached his son, the Buddha, saying: Ours is the warrior lineage of Mahamassata, and not a single warrior has gone seeking alms The Buddha is said to have replied: That is not the custom of your royal lineage. But it is the custom of my Buddha lineage. Several thousands of Buddhas have gone by seeking alms Buddhist texts say that Suddhodana invited the sangha into the palace for the meal, followed by a dharma talk. After this he is said to have become a sotapanna. During the visit, many members of the royal family joined the sangha. The Buddhas cousins Ananda and Anuruddha became two of his five chief disciples. At the age of seven, his son Rahula also joined, and became one of his ten chief disciples. His half-brother Nanda also joined and became an arahant. Of the Buddhas disciples, Sariputta, Maudgalyayana, Mahakasyapa, Ananda and Anuruddha are believed to have been the five closest to him. His ten foremost disciples were reputedly completed by the quintet of Upali, Subhoti, Rahula, Mahakaccana and Punna. In the fifth vassana, the Buddha was staying at Mahavana near Vesali when he heard news of the impending death of his father. He is said to have gone to Suddhodana and taught the dharma, after which his father became an arahant. The kings death and cremation was to inspire the creation of an order of nuns. Buddhist texts record that the Buddha was reluctant to ordain women. His foster mother Maha Pajapati, for example, approached him, asking to join the sangha, but he refused. Maha Pajapati, however, was so intent on the path of awakening that she led a group of royal Sakyan and Koliyan ladies, which followed the sangha on a long journey to Rajagaha. In time, after Ananda championed their cause, the Buddha is said to have reconsidered and, five years after the formation of the sangha, agreed to the ordination of women as nuns. He reasoned that males and females had an equal capacity for awakening. But he gave women additional rules (Vinaya) to follow. Assassination attempts According to colorful legends, even during the Buddhas life the sangha was not free of dissent and discord. For example, Devadatta, a cousin of Gautama who became a monk but not an arahant, more than once tried to kill him. Initially, Devadatta is alleged to have often tried to undermine the Buddha. In one instance, according to stories, Devadatta even asked the Buddha to stand aside and let him lead the sangha. When this failed, he is accused of having three times tried to kill his teacher. The first attempt is said to have involved him hiring a group of archers to shoot the awakened one. But, upon meeting the Buddha, they laid down their bows and instead became followers. A second attempt is said to have involved Devadatta rolling a boulder down a hill. But this hit another rock and splintered, only grazing the Buddhas foot. In the third attempt, Devadatta is said to have got an elephant drunk and set it loose. This ruse also failed. After his lack of success at homicide, Devadatta is said to have tried to create a schism in the sangha, by proposing extra restrictions on the vinaya. When the Buddha again prevailed, Devadatta started a breakaway order. At first, he managed to convert some of the bhikkhus, but Sariputta and Maudgalyayana are said to have expounded the dharma so effectively that they were won back. Mahaparinirvana The Buddhas entry into Parinirvana. Sanskritpalm leaf manuscript. NÄ landÄ , Bihar, India. PÄ la period The sharing of the relics of the Buddha, ZenyÃ… mitsu-Temple Museum, Tokyo According to the Mahaparinibbana Sutta of the Pali canon, at the age of 80, the Buddha announced that he would soon reach Parinirvana, or the final deathless state, and abandon his earthly body. After this, the Buddha ate his last meal, which he had received as an offering from a blacksmith named Cunda. Falling violently ill, Buddha instructed his attendant Ä€nanda to convince Cunda that the meal eaten at his place had nothing to do with his passing and that his meal would be a source of the greatest merit as it provided the last meal for a Buddha.[web 8] Dr Mettanando and Von Hinà ¼ber argue that the Buddha died of mesentericinfarction, a symptom of old age, rather than food poisoning.[48][note 11] The precise contents of the Buddhas final meal are not clear, due to variant scriptural traditions and ambiguity over the translation of certain significant terms; the Theravada tradition generally believes that the Buddha was offered some kind of pork, while the Mahayana tradition believes that the Buddha consumed some sort of truffle or other mushroom. These may reflect the different traditional views on Buddhist vegetarianism and the precepts for monks and nuns. Ananda protested the Buddhas decision to enter Parinirvana in the abandoned jungles of KuÅ›inÄ ra (present-day Kushinagar, India) of the Malla kingdom. The Buddha, however, is said to have reminded Ananda how Kushinara was a land once ruled by a righteous wheel-turning king that resounded with joy: 44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds—the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of Eat, drink, and be merry! The Buddha then asked all the attendant Bhikkhus to clarify any doubts or questions they had. They had none. According to Buddhist scriptures, he then finally entered Parinirvana. The Buddhas final words are reported to have been: All composite things (Saá ¹â€¦khÄ ra) are perishable. Strive for your own liberation with diligence (Pali: vayadhammÄ  saá ¹â€¦khÄ rÄ  appamÄ dena sampÄ dethÄ ). His body was cremated and the relics were placed in monuments or stupas, some of which are believed to have survived until the present. For example, The Temple of the Tooth or Dalada Maligawa in Sri Lanka is the place where what some believe to be the relic of the right tooth of Buddha is kept at present. According to the PÄ li historical chronicles of Sri Lanka, the DÄ «pavaá ¹Æ'sa and MahÄ vaá ¹Æ'sa, the coronation of Emperor AÅ›oka (PÄ li: Asoka) is 218 years after the death of Buddha. According to two textual records in Chinese (Ã¥  Ã¥â€¦ «Ã©Æ' ¨Ã¨ «â€" and éÆ' ¨Ã¥Å¸ ·Ã§â€¢ °Ã¨ «â€"), the coronation of Emperor AÅ›oka is 116 years after the death of Buddha. Therefore, the time of Buddhas passing is either 486 BCE according to TheravÄ da record or 383 BCE according to Mahayana record. However, the actual date traditionally accepted as the date of the Buddhas death in TheravÄ da countries is 544 or 545 BCE, because the reign of Emperor AÅ›oka was traditionally reckoned to be about 60 years earlier than current estimates. In Burmese Buddhist tradition, the date of the Buddhas death is 13 May 544 BCE,[49] whereas in Thai tradition it is 11 March 545 BCE.[50] At his death, the Buddha is famously believed to have told his disciples to follow no leader. Mahakasyapa was chosen by the sangha to be the chairman of the First Buddhist Council, with the two chief disciples Maudgalyayana and Sariputta having died before the Buddha. While in Buddhas days he was addressed by the very respected titles Buddha, ShÄ kyamuni, ShÄ kyasimha, Bhante and Bho, he was known after his parinirvana as Arihant, BhagavÄ /Bhagavat/BhagwÄ n, MahÄ vira,[51] Jina/Jinendra, SÄ str, Sugata, and most popularly in scriptures as TathÄ gata. Relics After his death, the Buddha was cremated and the ashes divided among his disciples. According to the PBS series Secrets of the Dead, an urn containing these was discovered in a stupa at Piprahwa near Birdpur [historical British variant as Birdpore], a Buddhist sacred structure in the Basti district of Uttar Pradesh in India by amateur archaeologist William Claxton Peppe in 1898. They were given to the King of Siam (Thailand) a couple of years later, where they still reside. Physical characteristics Main article: Physical characteristics of the Buddha GandhÄ ran depiction of the Buddha from Hadda, Afghanistan; Victoria and Albert Museum, London An extensive and colorful physical description of the Buddha has been laid down in scriptures. A kshatriya by birth, he had military training in his upbringing, and by Shakyan tradition was required to pass tests to demonstrate his worthiness as a warrior in order to marry. He had a strong enough body to be noticed by one of the kings and was asked to join his army as a general. He is also believed by Buddhists to have the 32 Signs of the Great Man. The Brahmin Sonadanda described him as handsome, good-looking, and pleasing to the eye, with a most beautiful complexion. He has a godlike form and countenance, he is by no means unattractive.(D,I:115). It is wonderful, truly marvellous, how serene is the good Gotamas appearance, how clear and radiant his complexion, just as the golden jujube in autumn is clear and radiant, just as a palm-tree fruit just loosened from the stalk is clear and radiant, just as an adornment of red gold wrought in a crucible by a skilled goldsmith, deftly beaten and laid on a yellow-cloth shines, blazes and glitters, even so, the good Gotamas senses are calmed, his complexion is clear and radiant. (A,I:181) A disciple named Vakkali, who later became an arahant, was so obsessed by Buddhas physical presence that the Buddha is said to have felt impelled to tell him to desist, and to have reminded him that he should know the Buddha through the Dhamma and not through physical appearances. Although there are no extant representations of the Buddha in human form until around the 1st century CE (see Buddhist art), descriptions of the physical characteristics of fully enlightened buddhas are attributed to the Buddha in the Digha Nikayas Lakkhaá ¹â€¡a Sutta (D,I:142).[52] In addition, the Buddhas physical appearance is described by Yasodhara to their son Rahula upon the Buddhas first post-Enlightenment return to his former princely palace in the non-canonical Pali devotional hymn, NarasÄ «ha GÄ thÄ  (The Lion of Men).[web 10] Among the 32 main characteristics it is mentioned that Buddha has blue eyes.[53] Nine virtues The nine virtues of the Buddha appear throughout the Tipitaka.[54] Recollection of the nine virtues of the Buddha is a common Buddhist devotional practice, it is also one of the 40 Buddhist meditation subjects. Araham – Worthy of homage. An Arahant is one with taints destroyed, who has lived the holy life, done what had to be done, laid done the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowledge. Sammasambuddho – Perfectly self-awakened Reclining Buddha in Jade Temple, Shanghai Some scholars believe that some portions of the Pali Canon and the Ä€gamas contain the actual substance of the historical teachings (and possibly even the words) of the Buddha.[55][56] Some scholars believe the Pali Canon and the Agamas pre-date the MahÄ yÄ na sÃ… «tras.[57] The scriptural works of Early Buddhism precede the Mahayana works chronologically, and are treated by many Western scholars as the main credible source for information regarding the actual historical teachings of Gautama Buddha. However, some scholars do not think that the texts report on historical events.[58][dubious– discuss][59][60] Hajime Nakamura writes that there is nothing in the traditional Buddhist texts that can be clearly attributed to Gautama as a historical figure:[61] [I]n the Buddhist texts there is no word that can be traced with unquestionable authority to Gautama ÅšÄ kyamuni as a historical personage, although there must be some sayings or phrases derived from him. Some of the fundamentals of the teachings attributed to Gautama Buddha are: The Four Noble Truths: that suffering is an ingrained part of existence; that the origin of suffering is craving for sensuality, acquisition of identity, and annihilation; that suffering can be ended; and that following the Noble Eightfold Path is the means to accomplish this; The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration; Dependent origination: the mind creates suffering as a natural product of a complex process; Rejection of the infallibility of accepted scripture: Teachings should not be accepted unless they are borne out by our experience and are praised by the wise. See the Kalama Sutta for details; Anicca (Sanskrit: anitya): That all things that come to be have an end; Dukkha (Sanskrit: duá ¸ ¥kha): That nothing which comes to be is ultimately satisfying; AnattÄ  (Sanskrit: anÄ tman): That nothing in the realm of experience can really be said to be I or mine; NibbÄ na (Sanskrit: NirvÄ na): It is possible for sentient beings to realize a dimension of awareness which is totally unconstructed and peaceful, and end all suffering due to the minds interaction with the conditioned world. However, in some Mahayana schools, these points have come to be regarded as more or less subsidiary. There is disagreement amongst various schools of Buddhism over more complex aspects of what the Buddha is believed to have taught, and also over some of the disciplinary rules for monks. According to tradition, the Buddha emphasized ethics and correct understanding. He questioned everyday notions of divinity and salvation. He stated that there is no intermediary between mankind and the divine; distant gods are subjected to karma themselves in decaying heavens; and the Buddha is only a guide and teacher for beings who must tread the path of NirvÄ Ã¡ ¹â€¡a (PÄ li: NibbÄ na) themselves to attain the spiritual awakening called bodhi and understand reality. The Buddhist system of insight and meditation practice is not claimed to have been divinely revealed, but to spring from an understanding of the true nature of the mind, which must be discovered by treading the path guided by the Buddhas teachings. Other religions Buddha depicted as the 9th Avatar of god Vishnu in a traditional Hindu representation Main article: Gautama Buddha in world religions In Hinduism, Gautama is regarded as one of the ten avatars of God Vishnu.[note 6] The Buddha is also regarded as a prophet by the Ahmadiyyas[62][63][64] and a Manifestation of God in the Bahà ¡Ãƒ ­ faith.[65] Some early Chinese Taoist-Buddhists thought the Buddha to be a reincarnation of Lao Tzu.[66] The Christian Saint Josaphat is based on the life of the Buddha. The name comes from the Sanskrit Bodhisatva via Arabic BÃ… «dhasaf and Georgian Iodasaph.[67] The only story in which St. Josaphat appears, Barlaam and Josaphat, is based on the life of the Buddha.[68] Josaphat was included in earlier editions of the Roman Martyrology (feast day 27 November) — though not in the Roman Missal — and in the Eastern Orthodox Church liturgical calendar (26 August). 2. Annabhau Sathe Despite lack of formal education, Sathe wrote in Marathi 35 novels, one among which was Fakira (1959). Fakira, which is currently in its 19th edition, received a state government award in 1961. There are 15 collections of Sathes short stories. A large number of his short stories have been translated into many Indian and as many as 27 non-Indian languages. Besides novels and short stories, Sathe wrote a play, a travelogue on Russia, 12 screenplays, and 10 ballads powade(Marahti). Sathe wrote directly from his experiences in life, and his novels celebrate the fighting spirit in their characters who work against all odds in life. Early life Annabhau Sathe was born in the village of Wategaon near Sangli in a family belonging to the Dalit [[Mang [Hindu] (caste)|Mang]] community. (The community has been identified by the Indian government as a SCscheduled caste.) Poverty had prevented Sathe from obtaining formal education. His brother Shankarbhau recounts in his biography of Sathe, titled Majhe Bhau Annabhau, that the family members worked as laborers at the site of Kalyan tunnel when it was being constructed. Writings Lok Rajya, a Maharashtra state government fortnightly, published on 1 November 1993, a special commemorative issue concerning Sathe. The state government also issued in 1998 a collection of his works under the title Lokshahir Annabhau Sathe Nivadak Sahitya.Amartya shinde and Aditya Shinde,Nerul Navi Mumbai 706 also having good information regarding Annabhau Sathe and his relations with Famous Film Actor Balraj Sahani. Other achievements To generate social awareness, he organized stage performances of powade and tamasha, ethnic dances chiefly performed by women, which are popular in rural Maharashtra. He produced 14 tamasha shows. In the late 1940s, the then Home Minister of the Bombay state government Morarji Desai had banned tamasha shows, but Sathe courageously defied the ban by renaming them as lokanatya. People in Maharashtra conferred the epithet lok shahir on Sathe. On the issue of a postage stamp of Anna Bhau Sathe at Chembur, Mumbai minister Pramod Mahajan called Anna as a saint of Maharashtra. Sathe was an important mobilizer in the Samyukta Maharashtra movement. He used the medium of powade to great effect in that movement. Sathe was attracted to communism and had visited USSR. He was a founder member of the Lal Bawta Kalapathak of the Communist Party in Maharashtra. Sathe lived a life of destitution. After spending 22 years in a Ghatkopar (west), chirag nagar slum, Sathe moved to a modest house in Goregaon which the state government provided him in 1968, one year before he died. External links http://www.manase.org/maharashtra.php?mid=68smid=23pmid=8id=800 Authority control VIAF: 13245460 {{Persondata | NAME = Sathe, Annabhau | ALTERNATIVE NAMES = | SHORT DESCRIPTION = Indian writer | DATE OF BIRTH = August 1, 1920 | PLACE OF BIRTH = | DATE OF DEATH = July 18, 1969Tukaram alias Annabhau Sathe was born in the village of Wategaon near Sangli in a family belonging to the Dalit Matang community. on 1st August 1920 (The community has been identified by the Indian government as a scheduled caste.) There are 15 collections of Sathes short stories. A large number of his short stories have been translated into many Indian and as many as 27 non-Indian languages. Besides novels and short stories, Sathe wrote a play, a travelogue on Russia, 12 screenplays, and 10 ballads powade(Marahti). Sathe wrote directly from his experiences in life, and his novels celebrate the fighting spirit in their characters who work against all odds in life. Lok Rajya, a Maharashtra state government fortnightly, published on November 1, 1993, a special commemorative issue concerning Sathe. The state government also issued in 1998 a collection of his works under the title Lokshahir Annabhau Sathe Nivadak Sahitya. Other achievements Sathe worked among the poor. To generate social awareness, he organized stage performances of powade and tamasha, ethnic dances chiefly performed by women, which are popular in rural Maharashtra. He produced 14 tamashashows. In the late 1940s, the then Home Minister of the Bombay state government Morarji Desai had banned tamasha shows, but Sathe courageously defied the ban by renaming them as lokanatya. People in Maharashtra conferred the epithet lok shahir on Sathe. on the Occasion of Postage stamp of Anna Bhau Sathe at Chembur,Mumbai Honrable minister Mr.Pramod Mahajan, called Ann as A saint of Maharashtra. Sathe was an important mobilizer in the Samyukta Maharashtra movement. He used the medium of powade to great effect in that movement. on the same occasion he sung a Chakkad as Mazi Maina Gavavar Rahili Mazya Jiwachi hottiya Kahili-edited by Prof. Balaji Shinde and Amartya shinde,Nerul Navi Mumbai-706 Sathe was attracted to communism and had visited USSR. He was a founder member of the Lal Bawta Kalapathak of the Communist Party in Maharashtra. Also Annabhu sathe was the member of Matang Samaj Kaminty at Satara and Sagli Personal life Sathe lived a life of destitution. After spending 22 years in a Ghatkopar (west) chirag nagar slum, Sathe moved to a modest house in Goregaon which the state government provided him in 1968, one year before he died. Honors Many cultural organizations and roads in Maharashtra have been named after Sathe. Shahir Bapu Pawar (Solapur, Contact no 8805500620) have written song on Annabhau Sathes life release Adio cassettes CDs also Death-11th July 1969 | PLACE OF DEATH = }}

Cheating and Plagiarism: Academic Dishonesty

Cheating and Plagiarism: Academic Dishonesty Cheating and plagiarism have always been a problem in the society. Especially academics dishonestly have risen in favor of fashion. Universities continue develop honor code to stop cheating from happening, also cheaters come up with new technical to cheat. Nowadays, cell phones have supported students to cheat and websites serve unethical solutions to assignments. What is academic integrity? â€Å"Academic integrity means honesty and responsibility in scholarship. Students and faculty alike must obey rules of honest scholarship, which means that all academic work should result from an individuals own efforts. Intellectual contributions from others must be consistently and responsibly acknowledged. Academic work completed in any other way is fraudulent† ( ). Academic dishonesty occurs usually in many forms: cheating, recycling, fabrication, unauthorized collaboration and plagiarism. These may be accomplished by submitting someone’s work acting as own work, or using unauthorized sources that not allow in exams or assignments. It is important that students should become familiar with what is academic dishonesty and how to avoid it. Cheating is one of the high level academic dishonesty forms. These actions are considered cheating: using unauthorized sources on tests, copying from other students’ assignments or allowing your work to be copy, stealing assignments, test, or projects before tests, or using electronic device when taking tests. Fabrication is just making things up. According to Penn university academic integrity, fabrication is manufacturing sources, information, quotes, or anything else has no place in articles or papers based on analysis, reporting, or a research. Submitting own work which has been graded and submitting again for another courses called recycling. But some instructors may allow using as long as students did themselves, students must not assume that it’s acceptable process. If student want to reuse a same assignment discuss with professor. If professor give permission to use it than revise assignment and check sources and citation, or not using it at all. Unauthorized collaboration is working with partner without permission of instructor and submitted for a grade. In computer science class, students are allowed to discuss projects concepts, but code has to be their own. If students work together and submitted same code separately than it will consider as plagiarism. They have to create their own code if a concept is same that’s fine. Example of cheating, Mia was a student at University of Minnesota. In 2013, she moved Twin cities from another county. It is hard for her to fit in Twin cities because of understand the language, and make new friends. Sometimes it is difficult to do assignments and concentrate on all her classes. Fall 2013, she is taking a biology class. She thought it would be doable class but it turn out pretty tough. Mia studied as hard as she could for the class work and testes. In one of the tests, the answers are to be marked in scantram by blacking out lettered circles on a scantram. The test covered the topics that she didn’t study. She tried her best to finish the test and then hands in. she come back to her desk and await the end of class. Other students are still working on the test. Mark was one of them, he seems to have no problem with the test and he is taking his time to do finish the test. Mia is still waiting for the class to end but between than she saw mark scantram and ther e are many answers different than her. So she trust on mark answers and ask professor for her scantram back, saying that she did not correctly put her student ID number. Professor hand it back scantram, she quickly erases and changes some answers that she saw on Mark’s scantram and turn it back in. Sometime later, the instructor informs her that the proctor saw her change her answers beside student ID number. She is going to be given an â€Å"F† for the test and for the course ( ). Mia has trouble with English isn’t excuse for copying answers from another student. If she having difficulty to catch up with class than she should talk with instructor, or approach another students, or get help from Teacher Assistant. This is clear case of cheating because Mia copied answers from Mark. Mia could ask for extra time to study for the test, or asked about what kind of questions were going to be on the test so she could focus on studies. If we looking from Mia point of view than she is from another country that she probably don’t know the rules or help are available for her. Stress is not considered justifying circumstance, but failure might be. Example of plagiarism, John is undergraduate subject coordinator on intro to programming. The projects require students to submit code with design, implement, and test and debug programs using C++ language (programming language). John knows that students can get code from internet, friends or buy from websites rather than create own code. So he creates an assignment to reduce the opportunities to copy from internet and not doing their work. It is important to that projects will help to build the basic knowledge of programming. Amy was one of John’s colleagues; she asks if she can test her shared code on john’s student assignments john agrees. John thinks his students did their assignments their own, but Amy’s program find 15% of the students copied code from classmates. Sometime, programming assignments have certain common ways to solve the problem. So that didn’t mean that they copied from each other or get from internet because at the beginning level class they don’t have enough knowledge about the ways that they can approach the same solution. But it didn’t mean that students didn’t copied form internet or other students. It’s all depend how accurate Amy program is, if program just looking same character that found in the students assignment than their might chance that students copied, but if programming testing on the algorithms than it’s all depend on the requirements of the assignment. Because if professor assign that student have to includes technique than sure it will be large number will display. There are some situation it’s hard to decide that students done Academic Integrity violations. For example, Kali and Lucy are international students form Narnia and in the same science class. Lucy understands English better than Kali. Lucy works hard to improve Kali’s English vocabulary. Kali tries her best to improve her English, but she is having a hard time accommodating the information because she isn’t sleeping well or eating. During exam, Kali is having trouble understanding what questions are asking for therefore she doesn’t know what to write for the answer. She scared that she’ll fail the class. Kali starts asking Lucy what to do. The TA notices that Kali and Lucy are talking in Narnian and he asks them what they are talking about. So Lucy explain than Kali doesn’t understands what question asking for so she just translating the questions for Kali. The TA asks them not to talk and if Kali has question then she should bring it to him. Kali want to him and TA explain to her but she still didn’t understand what the questions asking for. So she went back to her seat and starts to panic. Few minutes later, they both start talking in Narnian. TA tells them to stop talking, but TA knows Lucy is a smart student but thinks that Lucy might just translate the question but he isn’t sure. So he decides to report to the professor. Lucy risked her grade by not doing as the TA said. Both could get failing grades on the exam. It would have been better if Lucy had talked to the professor about Kali’s problems about understanding English. The professor might suggest to take ESL classes to improve Kali’s English and make new friends or might able to accommodate Kali’s needs better if he had know there was a problem. The professor might give one change to both to re-take exam, if possible with a Narnian translator for Kali to test her knowledge. Because it is a very tough situation that there is change that Lucy might just translate questions to Kali and not gave any answers. So that would be unfair for her to define as academic dishonesty. References http://www.library.illinois.edu/learn/research/academicintegrity.html cheating example http://tutorials.istudy.psu.edu/academicintegrity/academicintegrity_print.html

Coda Lidencing :: essays research papers

The first question about this topic would be: Why would a word-final consonant have to be syllabified in an onset, and not in a normal post-nuclear rhymal complement (Coda) position. After all, we have this position in word internally, and this Coda is so important as it differs some languages to others called â€Å"CV languages†.   Ã‚  Ã‚  Ã‚  Ã‚  First of all, Coda is an old term, back to the time that all consonants which occur after a nucleus could be simply attached to the rhyme in the form: (1) ,where C could even accommodate 2 consonants when N is neither a long vowel nor a heavy diphthong. Nowadays, Coda is more accurately called rhymal complement, to accentuate the fact that it is not a constituent, while onset and nuclear are. Why can’t a word end in a consonant? If we observe the way languages behave, so many exceptions seem to occur in the word-final â€Å"Coda†, every rules about how it should normally behaves is so frequently broken that leads us to the question whether this â€Å"Coda† could be defined as such. 1-  Ã‚  Ã‚  Ã‚  Ã‚  The case of vowel shortening rule. Basically, long vowels are shortened in a closed syllable (Kaye). And here are some examples to illustrate this proposition. Ex: French, chat [Sa:] and chatte [Sat] Yawelmani, [sa:pit] and [sapnit] In both cases above, the vowels are shortened to accommodate a consonant in its rhymal complement position, because we know that there is no long vowel or heavy diphthong in a branching rhyme. But in cases when the consonant which occurs after long vowel is also situate at the end of the word, this rule is not observe. Ex: French, vert [ve:r] and verdure [verdu:r] English, keep [ki:p], and green [gri:n] (2) Those examples shows violation of the above rule stated where no coda could be accommodated into a rhyme with long vowel or heavydiphthong. 2-  Ã‚  Ã‚  Ã‚  Ã‚  The case of word-finally consonant cluster. Words in English like kept, child, find†¦pose several problems in phonological analysis. First problem would be the rule about â€Å"no branching coda in a branching rhyme†, the second would be the nature of consonant clusters; consonant like pt, ld, rt†¦ are not the normal consonant cluster so-called well-formed cluster, the well-formed cluster in a language could be easily spotted in a branching onset. If we could not find them at the beginning of any English word, there is a big chance that they are not a good cluster, so we can separate them into two different syllable if found in middle of a word, the natural order of two consonant occurring next to each other must be respected, re-syllabification is not possible.

Rose And Graff :: essays research papers

Two professors of different backgrounds, Mike Rose of California, and Gerald Graff, of Illinois, discuss the problems college students face today in America. Though similar in slight variations, both professors view the problem in different regards and prepare solutions that solve what they feel to be the heart of this academic problem.   Ã‚  Ã‚  Ã‚  Ã‚  Mike Rose, author of The Politics of Remediation, explains that “linguistic exclusion'; is the barrier that prevents many new college students from excelling in the academics at any given university. Gerald Graff, on the other hand, feels that the problem comes from the lack of communication between professors, and that many of the times the students are taught the same concepts but through opposite understandings and in a bias fashion.   Ã‚  Ã‚  Ã‚  Ã‚  Mike Rose met many struggling students at UCLA’s Tutorial Center, the Writing Research Project, and the school’s Summer program. He first describes the loneliness students feel upon arriving at college, and that as they try to find themselves, they all to often lose themselves because they are bombarded with ideas that are so foreign to them. He introduces his audiences to Andrea, a bright young girl out of high school who, despite hours of memorizing in her textbook, could not obtain a passing grade on her Chemistry mid-term. How is this possible if she spent so much time studding? Rose explains that she failed because in college, and in this course in particular, it is not enough for a student to know the material, but rather, to be able to apply it in a various amount of problems. Yet the problem Andrea faces is that she was never taught this in high school.   Ã‚  Ã‚  Ã‚  Ã‚   Rose writes of other students he tried to help as they sat in front of him with eyes that were both sad and confused. From young, jocks, to a twenty-eight year old mother, and an insecure girl that was so afraid to use her own ideas, she turns to plagiarism. Rose explains this situation in great detail, “Students were coming to college with limited exposure to certain kinds of writing and reading and with conceptions and beliefs that were dissonant with those in the lower-division curriculum they encountered.';   Ã‚  Ã‚  Ã‚  Ã‚  Rose places great blame on the professors who assume that these students are culturally prepared to address, and analyze, ideas and concepts that they have never even heard of before. Students, who come from different cultures and backgrounds, are not prepared (especially on their own) to give up everything that have spent the past eight-teen years believing in, in order to write the prefect college essay.

Harlem Renaissance Essay

The Harlem renaissance is considered to be one of the most important periods in the history of African Americans literature. It marks the period between the early 1920’s and the late 1930’s when the African Americans demonstrated their capabilities in the literature art. The literature in the Harlem renaissance has been rated as one of the greatest attempts to define the identity of women in the American society. The period saw the rise of African American writers both men and women in literature who demonstrated that the African Americans have equally literacy capabilities as their white counterparts (Hatch, 2002). The Harlem renaissance has been closely linked to the African American modernism. However, relating authenticity of literacy work by the African Americans or modernism and the African American writers has been a big mistake. This is because of the assumption that the terns refers to African Americans. The term modernity can be understood as the tendency of thinking and doing things in the modern way. However, the term has been used inappropriately in relation to the authenticity of the literature work by African Americans. The development that took place in the African American literature work during the Harlem renaissance is clear evidence that this assumption is a big mistake. This is because the authenticity of literacy work is not determined by race. The birth of the African American literature in the early 19th century fitted well in the traditions of the American society. Many people see this as the real modernism where the art and literature reflects nationalism. The Harlem renaissance therefore made American literature new by eliminating the European influence of the 19th century and introduced nationalism and modernity in American literature. In many ways, the events of the Harlem renaissance contributed to the birth of the African American literature and art modernism (Kuenz, 2007). Mexican Revolution The Mexican revolution in the early 20th century was an important event towards the establishment of Mexican modernity. Though the Mexican revolution was an armed revolution where illegal rebels were involved, literature played an important role in the modernism of Mexico. A group of revolutionist used the cultural representation to push their agenda forward. These group involved writers and literacy artists who used their literacy work as weapon to fight in the revolution. The main aim of this literacy representation was not only to drive the autocratic government out of office but also to eliminate the authenticity in the 19th century Mexican literature and introduce modernity (Gallo, 2005). The Mexican writers in the Mexican revolution played an important role in the modernization of the Mexico literature in the 20th century. It is not a coincidence that the Mexican revolution took place at the same time literature and art in the country was undergoing some changes and becoming modernized. This is because literature played an important role in the revolution. Cinemas and plays as well as poems and verses written during the revolution introduced nationalism themes which were not only designed for Mexican audience but also for export. This way, modernism reintroduced the uniqueness of the Mexican society and national identity. The revolution did not only revolutionize the Mexican political leadership but also broke the traditional styles of literature which had a large impact on the culture of the Mexican societies (Pick, 2010)