Report Proposal - Recommendations for Corporate Email Policy Essay

Report Proposal - Recommendations for Corporate Email Policy - Essay Example The vast potential of internet and email services, therefore, necessitates the organizations to re-evaluate their business strategy and incorporate business plans so that the organizations can successfully exploit its potential for business purposes. But it is equally true that the internet, with its huge scope for expansion has also wide ranging implications, which may have damaging effects for the overall development of the organization if it is not used with caution and with an approach that calls for greater control and discipline. The impact of computer has been extensive in almost every area of one’s life including professional and personal. The direct and indirect use of computer technology in every sphere has made it extremely popular which has, in turn, made it highly susceptible for misuse by one and all, in the absence of any tangible means of control. According to a report in CNN ‘the survey of 294 U.S. companies with at least 1,000 employees found that, in many cases, employees who sent e-mails containing confidential information about the organization or e-mails that were considered obscene and offensive were disciplined or terminated’ (CNN, 2006). We would, therefore, be focusing on the urgent need for addressing the proper and efficient use of internet and email services in the organization that would help to develop internet and email policy to effectively monitor its use. Internet has become a very cost effective and time efficient tool with its wide ranging ramifications. But at the same time, it can also be easily misused by unscrupulous people for their own vested interests that may be extremely disastrous for the organization, general public and the states at large. As is evident by the latest trend, the use of information technology and internet by the various terrorist outfits has resulted in some of the worst human tragedies in

Resistance investigation Essay Example for Free

Resistance investigation Essay Resistance is the opposition to current and voltage within a given material. George Ohm discovered the concept of resistance in 1826. He stated that the current flowing through a wire is proportional to the potential difference across it as long as the temperature remains constant. The formula to calculate resistance is Resistance (measured in Ohms)= potential difference across a wire (volts) Current through a wire (amps) In this investigation we are going to find out how resistance changes in relationship to when the length of a wire is changed. We will take readings every 10 cm because this should give a substantial variation in the readings and go up to 100 cm because this will give us a sensible set of results to work with. To ensure that the experiment is safe we will have to clear the work area and make sure that it is clean and dry, and keep the current low, in this case two volts. I predict that as the length of the wire increases the resistance will also increase in direct proportion, as there will be more particle collisions in the longer wire. In addition the free electrons in the outer shell have to carry the charge further, which also increases the chances of collision. To make the experiment a fair test we will use 2 volts throughout and include a switch in the circuit, which will enable us to control that the circuit is only on when we are taking readings. It will therefore obey ohms law, as the temperature will remain cool, and the cross sectional area of the wire will also remain the same. We will keep the same apparatus throughout the experiment and will take more than five sets of results to ensure that we have a good statistical average. The only thing that we will change is the length of the wire. The apparatus we will need in the experiment are a power supply, wires, a switch, a 1metre ruler, a voltmeter and an ammeter. Results These are the sets of results that I obtained: Distance (cm) Voltage (v) Current (a) Resistance (ohms). From these results we have found out that as the length of a wire increases so does the voltage and resistance, whereas the current reduces. The data shows that the distance of a wire does have an effect on the resistance through it. This is because as the length of the wire increases the likelihood of collisions between the nucleus of the atom and the electron which carries the charge increases. On the graph the line of best fit shows that that there is a good correlation of the data showing that there is a direct and proportional relationship between the length of a wire and the resistance. This proves that my original prediction correct that the resistance of a wire will increase as the length does. Evaluation The method used for the experiment worked well and we were able to gain the results needed to make a conclusion. The accuracy of the data was on the whole good but there were two odd results. These were anomalies as the resistance was lower on average than the resistance from the reading taken from a 10 cm shorter wire. The method for the investigation was well suited to the experiment. To improve the reliability of the results we could keep the room temperature constant, and be more accurate in measuring the length of the wire. We could also use more accurate voltmeters and ammeters. Due the close position of the points plotted on the graph there is enough accurate information obtained from the results to support the definite conclusion that as the length of the wire increases so does the resistance. To improve the results we could repeat the experiment but take readings at different or more frequent intervals . We could also take more sets of results.

Importance Of Contextual Theology In And Of Africa

Importance Of Contextual Theology In And Of Africa The subject of contextual theology in Africa is of current interest as it flows into the contextual theology of Africa in the wider world through its links with, and affect on the growth of, Pentecostalism within and beyond its borders, due to globalisation. As both of these areas of contextual theology in Africa and of Africa have their positive and negative aspects, I wish to ask the question, What lessons can we learn from understanding the impact of setting and the history of contextual theology in and of Africa which can guide other establishing theological contexts, particularly of the Emergent Church and LGBTQI contexts, regardless of geographical location. The enormity of the subject requires that the scope of this essay be limited to consideration of Christology only, and in that I will particularly consider the work of Kwame Bediako (Bediako 2004), and compare other models of contextual theology (Bevans Schreiter 2002). The debates in Christology, its historical emergence in the early the church and in the African contexts, help us again recognise the implications for ministry to mind and body with fresh understanding of Christ as God and as Man, and how these various aspects relate to our praxis and theological method. This is no less important for understanding the dialogue with Islam as it is for understanding the impact on the historical divide between modern emerging contexts in Western and Non-Western cultures (other than Africa). I will also consider the positive benefits of globalisation and its positive effects on transmission of content and the sharing of method to the possible benefit of the whole church, made possible through dialogues with non-traditional settings and approaches that are emerging using the grass roots approach advocated in African contexts. In this I will consider some alternative modern Christologys from the LGBTQI context and draw some comparisons. I hope to suggest a n embryonic model for contextual theology which I shall call the Incarnational Model of Contextual Theology. African Christology on the cusp Globalisation Past and Present. Global impacts through empires whether they are Persian, Roman, or Colonial are outdone in speed and reach by the modern means of communications and travel, yet there remains many places that are still not enriched, and remain disconnected and controlled and limited by the theological context they have both inherited and developed. This is possibly because in poorer areas there are still the problems of translation and transmission, as well as exposure to other views, which are not facilitated or enabled by situational and resource poverty. In this, the grass roots are still dependant on a third party bringing them the corpus of knowledge; in that respect, they have in some ways simply exchanged their overlords without changing their situation. This means that they still lack independence. Thus, the positive benefits of globalisation remain to be fully exploited and could provide an appropriate vehicle for transmitting the lessons of contextual theology in and of Africa to other geog raphical regions and into non-academic grass-roots settings beyond its normal reaches, as well as allowing these areas to have free unhindered exchange with other groups. Without this, the theology in and of Africa will become in-bred and undeveloped. Comparison between Western and Southern Contexts of Christianity à ¢Ã¢â€š ¬Ã… ½Lothar Schreiner defines Contextual Theology as: Contextual theology is theology predicated with reference to its context. Contextuality, then, means relation to the substance and nature of the context, which goes beyond merely the literary setting to include geographic, linguistic, social, political, cultural, and ideological factors. Contextual theology is faith-knowledge on the basis of both the biblical revelation and the contemporary reference. (Schreiner, in (Fahlbusch et al. 1999) In considering Christology in the Western and Southern contexts, represented by Northern European and North American contexts on one hand, and the African contexts on the other, there is a distinction which Tennent refers to as Theology from Below in Africa which integrates the work and person of Christ with the human situation and experience, compared to the more philosophical upper-side theology of the early church which has continued in the Western tradition. (Tennent 2007) However, Tennent does not give consideration to the current evangelical modernist approach to theology it adopted in engaging with post-Enlightenment challenges, which has an effect on openness to considering alternative methods in the first instance, let alone the conclusions one can draw from these methods. This has an effect on dialogue within the African contexts, especially where there are still some remnants of colonial influence, but more so in transitioning to a contextual theology of Africa in the Afri can Diaspora, the uncritical adoption of modern evangelicalism would stifle dialogue and raise contention in both academic and grass-roots settings of Western Theology. This is as important for inter-faith dialogue as it is for inter-contextual dialogue. (Musk 2008) à ¢Ã¢â€š ¬Ã… ½George Evers alludes to the recognition that African context exists in reality as a plurality of contexts, and notes that there is a desire for independent African theology, despite its theological roots in Christian History represented by the great North African theologians of antiquity, Tertullian, Cyrian and Augustine. (Evers in Fahlbusch et al. 1999) Bediako parallels the methods of early Hellenistic writers within the church, and how they approached the enculturation of the gospel within a peri-Christian Graeco-Roman context, with that of the modern approaches of African Christologys dealing with both their own pre-Christian past, as well as their adoptive history imported by colonial missionaries. In this he illustrates for example the use of Hellenistic terms such as logos and the transition to the use of kyrios in the early church and compares this to grass roots references to Christ as Ancestor (among others) anticipating a transition in time to other terminologies. (Bediako 2004, p.63) Tennent points to the work of Jaroslav Pelikan who shows that each epoch of the church has had a prominent image of Christ, which collectively builds our modern day Christology. Thus, he lists a Jewish Messiah, a Gentile Lord Jesus, a post-Constantinian King of Kings, the Universal Man of the renaissance, a war-time Prince of Peace, and moder n day liberator. Tennent rightly points out that these historical reflections can not dictate a moratorium on future Christologys (Tennent 2007, p.110). It is vital that we recognise that every context has the right to not just write in the margins of the depositum fidei, but must write in the corpus, adding their parts of the Christological puzzle. This is true for African contexts, as it is for any other, including the emerging and LGBTQI contexts. Therefore, the task of integrating Christian faith with authentic African identity becomes a central theme in the emergence of African Christology. (Tennent 2007, p.115) In throwing off the Great Chain of Being (Lovejoy 1990, p.59) African contexts offer an authentic and hopefully empathetic voice to emerging and alternative contexts held captive by the chains of others. But the message and methods need to spread beyond its borders, and out of its centres of academia to be of immediate benefit both locally and globally. Who do People say I am? Various pre-Christian references to Christ that have arisen from African Traditional Religions are explored by Bediako, as well as by Stinton, who also provides useful survey data for her conclusions (Stinton 2004, p.47) and by Tennent (Tennent 2007, p.105). Between them, they highlight several images of Christ that arise from the grassroots African Christologys listed below: Table 1: Images of Christ in African Christology Master of Initiation Healer Ancestor Loved one Chief Liberator Lord of the Spirits Host and Giver of Hospitality Christ as Ancestor is particularly well expounded by Bediako (Bediako 2004, p.25) and Tennent (Tennent 2007, p.122) and provides an interesting point of contention which ultimately demonstrates the pan-cultural relevance of Christ, as well as the immutability of His work, playing to the holistic approach of African Christology which integrates the person and work of Christ. Bediako struggles to link this to Western/Hellenistic parallel, and overlooks the concept of elder brother [a parallel concept within Ancestor] which can be found in the titles of Christ in Greek/Hellenistic thought, such as firstborn (Gk. Prototokos  [1]  ) which does not refer to first-to-be-born but rather the pre-eminent heir, or else only-begotten (Gk. Monogenes  [2]  ) that is the unique-one, especially when prefigured as Wisdom. Both these Western/Hellenistic images of Christ provide parallels of unique source, and therefore ultimate ancestor. There is also a clear parallel to ancestor as mediator a nd Christ as mediator par excellence. Similarly, in Christ as Healer, there is a potential over-lap of experience between African and LGBTQI contexts in their shared experience of HIV/AIDS. In my own experience, working as a trainer in healthcare in Transkei, East Cape, RSA among the Xhosa people of Masameni, we worked with Church leaders, tribal leaders, and local practitioners of African Traditional Religions (ATR) who carried out ritual-circumcision, and local healthcare volunteers. We were able to get them to adopt the use of a disposable scalpel and suggested this was a commemorative gift to the individual to mark their rite of passage. These scalpels were made available via local health partners free of charge. In this approach we were able to guard against transmission of infection while honouring their traditional religion. Alas, this message has not penetrated the wider community. (Meel 2005) Nonetheless, in the group we worked with, the notion of Christ the healer working through the body of Christ, his people, was embraced as a wonderful image and inspiration, which even the practitioners of ATR were able to support. In his essay, Ezekiel understands AIDS; AIDS understands Ezekiel LGBTQI writer Jim Mitulski speaks of his own journey with HIV/AIDS and parallels Ezekiel vision of the valley of dry bones with Christs unifying role in creation. (Mitulski in Goss M. West 2000a, p.155) For him, and for the people in the African continent living with HIV/AIDS, understanding Christ as healer and consummator unifier of faith enables difficult journeys through sickness, and perhaps towards death, to be based on a solid foundation of faith in Christ. There is no sophistry in this journey. There is no sugar coating. Nonetheless, Christ is central to the journey both as a fellow pilgrim and also as the object of pilgrimage. But, even when the bodies are dead and buried, there is a role for Christ unifying the body again from dry bones. This parallels Christologys of Christ in African where Christ i s Lord of the Spirits and/or Christ as Chief. Applied Contextualisation Relocating Christological themes again in and from the African context relies on careful contextualisation. Various theologians have used disparate methods and approaches. Both Sanneh Bediako place heavy emphasis on the use of African languages; this places them at one extreme of those who support the translational model of contextual theology. If humanity is the receptor of language as they contend, then culture should be both dictionary and thesaurus. Thus, to extend that metaphor, the Christological puzzle must be a polyglottal interlinear. What both writers go on to show is that the importance lies not just in linguistic equivalence, but in a cross-mapping of cultural domains of thought. Sannehs vernacular is balanced by Bediakos use of grassroots images such as Christ as Ancestor and Christ as Healer, with the latter author drawing close to an anthropological method. While Bediako insists that we ought to speak positively of oral, spontaneous, implicit or grass roots theology, as theology which comes from where the faith lives, in life-situation of the community of faith, he stops short of an anthropological model by stressing that alternative religions are not the source and do not shape Christian affirmations. (Bediako 2004, p.17) Yet, in this quotation I see great resonance with the approaches with LQBTQI communities to do likewise and allow the theology and Christology to come from where faith lives. The translational model presupposes a supra-contextual unchanging message, while a purely anthropological model uses the personal and communal encounter as its starting point, and in method, allows the grass-roots to self define. On this matter, Donovan here makes a clear distinction between the gospel as revelation and the communal response to this revelation as religion, and thus recognises the immutability of the gospel as well as stressing the importance of seeking the authentic commonality from within the context in all its richness. This parallels the who do you say I am approach from within LGBTQI contexts. (Bohache 2008) and would not differ much from other approaches employing reading against the scriptures as a hermeneutical tool. (G. O. West Shomanah 2000, p.250; G. West 1996) I have not found any Christological examples of this within Queer Christologys, but in essence, the reading-against approach is employed by Koch in employing a non-typical approach to hermeneutics, though it is not applied to Christology. (Stone 2001, p.169) We should note here that within African contexts there is a potential dichotomy between what is demanded for a context in and of Africa, and that which is granted or permitted by that context to other external contexts. Thus, it is sad to see the African church being so vociferous in the debate about homosexuality; a simple methodological analysis should surely grant other contexts the same privilege as was claimed and rightly demanded by African theologians in their quest for liberation. That is, for the gospel to be authentic, the gospel must operate from within the context. This is a major tenet on which I propose an Incarnational model of contextual theology; that is, Christs incarnation was the ultimate step of identification and required a transition into the human context but went beyond that in fully identifying with the marginalised of society in the face of religious opposition. The model therefore, in this respect, imitates that objective. In principle what I propose is a modified synthetic model, in as far as I recognise the importance of several models; Bediakos translational approach enables sympathy with Donovans anthropological approach. A liberationist approach would possibly go further in allowing the praxis within community to inform our Christology, but I am not aware of any such models emanating from the African context. Nonetheless, I disagree with Newbiggins Counter-Cultural model in as far as I disagree with the assumptions behind the use of the gospel. Like Donovan, I see it as immutable, and therefore while I agree with Newbiggins analysis that everything should be subject to the gospel, I disagree that the gospel should be seen as a tool for refutation and rejection of local context. There is no threat from syncretism when you view God and the Gospel as immutable, and when you merely use the notions within other contexts to continue to resolve the Christological puzzle. Bediako, in drawing short of a fu ll anthropological model, sides with Newbiggin in seeing the gospel as a refutation and rejecting tool. However, emerging from modern western contexts are post-evangelicals who are rejecting the modernist method adopted by post-enlightenment Christians as they engaged with opponents of their time. This approach was embedded into the western theology imported into the African context. This modernist approach is still evident in the post-colonial echoes as the remnant of adoptive history present in various contexts in Africa, and as it has survived in Western contexts also, it parallels with the contexts of Africa found in Pentecostalism in the west. Relationship, Re-appropriation and Redemption The Jewish atheist Buber has contributed to philosophy with his understanding the I-thou versus I-thee framework. Part of this work expounds the notion of deepening understanding of I-thee relationships (interpersonal, interfaith, inter-group) which comes from a deeper understanding of the I-thou relations (cosmic.) and vice versa (Buber 2004) One of the global problems the church faces in all contexts is the gap between academic theology and grass roots theology, and a lack of exchange between the two. Not only do different groups exist in silos, but there is a gap between academic and grass roots within silos. Thus, when cross-talk between the silos takes places, it is usually only at the academic level, and does not penetrate to the grass-roots. The Christological puzzle demands that the gospel be found within all contexts and that each contributes their own piece to the puzzle. However, each silo considers its own received knowledge as universal and normative. Thus we need to learn several lessons in considering Christologys in and of Africa. First that the gospel has nothing to fear from experimentation intended to unearth Christ from within the context. All the various models of contextual theology should be permitted. Secondly, we should allow each context to self-define in order to obtain both an authentic and relevant message which also has current rather than historical application. Thirdly, language and poverty are real obstacles to dissembling walls between academic and grass roots theology and are a major contributing factor to the failure in positive effects of globalisation. Despite non-textual approaches in some contexts, there needs to be greater dialogue between the silos including non-traditional groups from outside the normal scope of research, and also greater exchanges within silos between academic and grass-roots. I would include here post-modern and non-traditional groups such as the LGBTQIA groups. The Incarnational model therefore suggests that there should be not only a top-down and bottom up commun ication within silos, but there has to be communication between silos at all levels that is both practical and pragmatic, but also respectful. Conclusion The methods and models employed in various contexts in and of Africa provide a strong methodological foundation for other contexts seeking to discover Christ in their contexts and thus incarnate their spirituality in their setting. There is a lack of intra-contextual and inter-contextual dialogue connecting academia and grass-root settings both in Africa and in Western theologies. I propose that by adopting a post-evangelical approach, which engages with postmodernism, a foundation of empathy with alternative groups and settings would be facilitated. This avoids the certainty trap which inevitably locks groups in a head-to-head confrontational stance as they seek to defend their position rather than discover the truth. Instead, it is possible that the groups align side-by-side on the journey. In this, the Incarnational Model of Contextual Theology post-modernises the Synthetic model with a refining-redeeming gospel to mirror culture rather than refute and reject it. But it finds its deepest meaning in the lives of the groups discovering its depth, and therefore incorporates a deeply spiritual and deeply practical element of praxis. The final aspect of this incarnational model alludes to the need for publishing the outcomes and rooting them in not just the religious practices of various groups, but in their secular lives too. Most importantly is facilitating access to the materials and resources outside of academic circles. Poverty and language will continue to be obstacles to be overcome. While certain contexts are disbarred because the materials are not in an accessible language and while the positive effects of global spread of the message through the internet requires access to that medium, then there will continue to be substantial pockets of every context existing in effective isolation from their academic partners and isolation from other enrichment from other contexts. (Adeyemo 2006) (Akper 2007)(Ballard Pritchard 2006) (Bediako 2004)(Bevans Schreiter 2002)(Chike 2008)(Clarke 2005)(Countryman/Ritley 2001) (Dada 2010)(Donaldson 1996)(Goldingay 1996)(Goss M. West 2000b)(Jenkins 2009)(Mashau Frederiks 2008)(Moloney 1987)(Nadar 2007)(Sankey 1994)(Stuart 2003)(Tennent 2007)(Thomson 2006)(Wilson 1995) (Jenkins 2006)(Jenkins 2007)(Stinton 2004)(G. West 1996) (Culley 1976)(Elliott 1986)(Fahlbusch et al. 1999)(Jewett, 1985)(WILLIAM 2004)(Winquist 1987) Bibliography Background reading Adeyemo, T., 2006. Africa Bible Commentary: A One-volume Commentary Written by 70 African Scholars, Zondervan. Akper, G., 2007. The Person of Jesus Christ in Contemporary African Christological Discourse. Religion Theology, 14(3/4), pp.224-243. Ballard, P.H. Pritchard, J., 2006. Practical Theology in Action, SPCK Publishing. Bediako, K., 2004. Jesus and the Gospel in Africa: History and Experience, Orbis Books. Bevans, S. Schreiter, R.J., 2002. Models of Contextual Theology Revised edition., Orbis Books (USA). Bohache, T., 2008. Christology from the Margins, SCM Press. Brown, C., 1986. New international dictionary of New Testament theology, Grand Rapids, MI: Zondervan Publishing House. Buber, M., 2004. I and Thou (Continuum Impacts) New Ed., Continuum International Publishing Group Ltd. Chike, C., 2008. PROUDLY AFRICAN, PROUDLY CHRISTIAN: THE ROOTS OF CHRISTOLOGIES IN THE AFRICAN WORLDVIEW. Black Theology: An International Journal, 6(2), pp.221-240. Clarke, C.R., 2005. Towards a Functional Christology Among AICs in Ghana. Mission Studies: Journal of the International Association for Mission Studies, 22(2), pp.287-318. Countryman/Ritley, 2001. Gifted by Otherness, Thomas More Press. Culley, R.C., 1976. Semeia 5, Oral Tradition and Old Testament Studies, Society of Biblical Literature. Dada, A.O., 2010. REPOSITIONING CONTEXTUAL BIBLICAL HERMENEUTICS IN AFRICA TOWARDS HOLISTIC EMPOWERMENT. Black Theology: An International Journal, 8(2), pp.160-174. Donaldson, L.E., 1996. Semeia 75: Postcolonialism and Scriptural Reading, Society of Biblical Literature. Elliott, J.H., 1986. Semeia 35: Social-Scientific Criticism of the New Testament and Its Social World, Society of Biblical Literature, Scholars Pr. Fahlbusch, E. et al., 1999. The Encyclopedia of Christianity: (A-D) v. 1 (Encyclopedia of Christianity, Brill. Goldingay, J., 1996. Models for Interpretation of Scripture, William B Eerdmans Publishing Co. Goss, R.E. West, M., 2000a. Take Back the Word A Queer Reading of the Bible, Pilgrim Press. Jenkins, P., 2006. The New Faces of Christianity: Believing the Bible in the Global South, OUP USA. Jenkins, P., 2007. The Next Christendom: The Coming of Global Christianity Revised edition., OUP USA. Jenkins, P., 2009. The Lost History of Christianity: The Thousand-year Golden Age of the Church in the Middle East, Africa, and Asia, Lion Publishing plc. Jewett,, R., 1985. Semeia 30: Christology and Exegesis: New Approaches, Society of Biblical Literature. Lovejoy, A., 1990. The Great Chain of Being New edition., Harvard University Press. Mashau, T.D. Frederiks, M.T., 2008. Coming of Age in African Theology: The Quest for Authentic Theology in African Soil. Exchange, 37(2), pp.109-123. Meel, B., 2005. Community perception of traditional circumcision in a sub-region of the Transkei, Eastern Cape, South Africa. Available at: http://www.safpj.co.za/index.php/safpj/article/viewArticle/256 [Accessed December 7, 2010]. Moloney, R., 1987. AFRICAN CHRISTOLOGY. Theological Studies, 48(3), pp.505-515. Musk, B., 2008. The Certainty Trap: Can Christians and Muslims Afford the Luxury of Fundamentalism, Nadar, S., 2007. CONTEXTUAL THEOLOGICAL EDUCATION IN AFRICA AND THE CHALLENGE OF GLOBALIZATION. Ecumenical Review, 59(2/3), pp.235-241. Sankey, P.J., 1994. The church as clan: Critical reflections on African ecclesiology. International Review of Mission, 83(330), p.437. Spicq, C.E., 1994. Theological lexicon of the New Testament, Peabody, MA.: Hendrickson. Stinton, D.B., 2004. Jesus of Africa: Voices of Contemporary African Christology, Orbis Books. Stone, K., 2001. Queer Commentary and the Hebrew Bible, Pilgrim Press. Stuart, E., 2003. Gay and Lesbian Theologies: Repetitions and Critical Difference, Ashgate Publishing Limited. Tennent, T.C., 2007. Theology in the Context of World Christianity: How the Global Church Is Influencing the Way We Think about and Discuss Theology, Zondervan. Thomson, A., 2006. Learning from the African Experience: Bediako and Critical Contextualisation. Evangelical Review of Theology, 30(1), pp.31-48. West, G., 1996. Semeia 73: READING WITH: EXPLORATION OF INTERFACE BETWEEN CRITICAL AND ORDINARY READINGS OF THE BIBLE, Society of Biblical Literature. West, G.O. Shomanah, M.W.D., 2000. The Bible in Africa: transactions, trajectories, and trends, BRILL. WILLIAM, S., 2004. DOGMATIC THEOLOGY 3RD ED HB 3rd ed., EVANGELICAL PRESS. Wilson, N., 1995. Our Tribe: Queer Folks, God, Jesus, and the Bible, Harpercollins. Winquist, C.E., 1987. Semeia 40: Text and Textuality, Scholars Press.

The Latest Treatment for Migraines :: Health Medical Headaches Essays

The Latest Treatment for Migraines Headaches are among the most common health complaints today. According to the National Headache Foundation in Chicago, 45 million Americans suffer from recurring headaches—16 to 18 million of which are migraines (1). Migraines are vascular headaches because they involve the swelling of the brain's blood vessels (2). The occurrence of migraine headaches, contrary to popular belief, is a disease. If you suffer from migraines you might be used to people comparing your migraine to a headache or trying to blame these "headaches" on you and your lifestyle. However, migraines are caused by the expansion of blood vessels whereas regular headaches area caused by the constriction of blood vessels. Although certain things such as harsh lighting, movement, or chocolate may trigger a migraine, the actual cause of this vessel swelling is unknown and may vary from person to person. Currently, there is no cure for migraine (3). One theory as to the cause of migraines lies in excitement of the nervous system caused by stress, anxiety, or some unknown (4). A more recent form of treatment known as neurobiofeedback actually works by allowing patients to train their brains to function at a more relaxed mental state. The success of this treatment may indicate that increased neuron activity is one of the more common causes of migraines. Neurobiofeedback has been identified as successful for migraines precipitated by PMS, food allergies, or stress. It is not clear exactly how food allergies are related to increased nerve activity. Stress, however, regardless of the type, seems to be strongly correlated with migraines as it will determine the severity of the headache. Neurobiofeedback goes to the root of this problem and, as a result, is one of the more preferred methods of treatment (5). Biofeedback, in general, is a technique in which the body's responses to specific stimuli are measured in order to give patients knowledge about how they physically react to various events. In the case of headaches, patients can condition their mind or body to react differently to pre-headache symptoms and prevent a headache from occurring (1). Neurobio or electroencephalogram (EEG) feedback, specifically, measures brain wave activity and feeds back to a patient their own brain wave patterns so that they can modify these patterns through game-like computer simulations (6). Why does this work? Brain waves are recordings of electrical changes in the brain.

The Importance of Ghosts In Emily Brontes Wuthering Heights Essay

The Importance of Ghosts In Emily Bronte's ‘Wuthering Heights’ ‘My fingers closed on the fingers of a little, ice-cold hand! The intense horror of nightmare came over me: I tried to draw back my arm, but the hand clung to it’ (Page 20) In this extract Lockwood thought he had a dream, he remembers that he ‘turned and dozed’ and dreamt again, but the above extract shows that this was different from any other dream, it is much more realistic and increasingly frightening. This leads the reader to believe that this really is not a dream and that a supernatural being is causing this entire disturbance. The importance that this has to the novel is that it adds an element of excitement and mystery, rather than Lockwood just having a dream about a ghost by the end of the extract, they believe that there really was one there. What makes this part of the novel all the more stirring is the fact that there is evidence that this really was a ghost at Lockwood’s window. For instance Lockwood says that that name of the ghost was ‘Catherine Linton’: ‘(Why did I think of Linton? I had read Earnshaw twenty times for Linton)’ (Page20) This is to say that in any dream one would not expect to dream about someone they had never met before, and they would expect for their dreams to be a collaged combination of all the things that had happened to them. In this particular extract Lockwood is saying that he had read the name Earnshaw, all he saw ‘was nothing but a name repeated in all kinds of characters, large and small-Catherine Earnshaw,’ Lockwood is saying that if this really was a dream then why did it say Linton? The theme of the afterlife is repeated all throughout the novel, and is especially reiterated by the fact that Heathc... ... ‘There’s Heathcliff and a woman, yonder, under t’ nab,’ he blubbered, ‘un’ I dare not pass ‘em.’ (Page 288) The primary importance of this sighting of the ghost is that it could actually be real. The evidence for this was that the moors were very much a favourite place for Heathcliff and Catherine to go walking. This is important because it shows that their love for each other has lasted until after their death. The most important piece of evidence for these ghosts being real is that ‘neither the sheep would go on’ with the boy. As human kind we always say that animals do have a sixth sense and that they can detect the ghosts and other spirits which new cannot. Brontà « has used ideas like the sheep so that the reader can gain a real perspective of what was on the moors, and of course how strong the relationship between Catherine and Heathcliff really was.

A View From The Bridge by Arthur Miller Essay example -- View From Bri

A View From The Bridge by Arthur Miller Alfieri is a lawyer who works for the Sicilian community in Brooklyn. He opens the play with a very exposing account of what life used to be like and is like in that particular community. The audience knows from that speech everything about Alfieri and about the community in Red Hook. He launches into graphic detail about past bandits and murders and about how justice is very important to the Italians. The community is the 'gullet of New York, ´ which is 'swallowing the tonnage of the world. ´ This sentence is quite ironic since Red Hook is a fishing town and tonnage is another word for cargo. Alfieri speaks as though Red Hook has swallowed up all the complications of the world and is now reduced to a slum. This creates a vivid mental picture and therefore invents the ideal environment for tragic goings on. Alfieri also utters an intriguing statement, 'now we settle for half. ´ This proclamation gives the impression that in this Italian community pride and justice is fierce and that no one will settle for half of what they believe is right. Alfieri makes this statement in the past tense leaving the question did the events that Alfieri witness determine whether people settle for half. He also wonders if there is another unfortunate lawyer sitting back, unable to do anything as the events, 'run their bloody course. ´ The indirect reference to blood creates another question about whether blood will be shed, considering the Italian community has a reputation to fight to the death. Alfieri is essential to the structure of the play as he opens and closes the play. I believe that he is Arthur Miller's mouthpiece and he moves the action that Miller has once witnessed. Edd... ... not. If Eddie had managed to get Catherine, it would have been unnatural and ridiculous. Beatrice notices the relationship but her unwillingness to speak out makes her part of the problem. The reason why Eddie betrayed his wife ´s cousins is that he loved Catherine so much. However, even Eddie Carbone could not stand in the way of fate. Rodolpho and Catherine were meant to be together and no amount of vigorous and passionate arguing could stop fate from running its natural course. The doom in this play starts at the very beginning with Eddie ´s outward and awkward feeling for Catherine, when he claims her as his own. The prospect of dooms mounts as the play goes on, but the main factor is that the play is about incestuous love, jealousy and betrayal. When these are combined with an underprivileged, passionate Italian way of life, the results are harsh.

The Host Chapter 13: Sentenced

Are they here?† We choked out the words-they burst from us like the water in our lungs had, expelled. After water, this question was all that mattered. â€Å"Did they make it?† Uncle Jeb's face was impossible to read in the darkness. â€Å"Who?† he asked. â€Å"Jamie, Jared!† Our whisper burned like a shout. â€Å"Jared was with Jamie. Our brother! Are they here? Did they come? Did you find them, too?† There was barely a pause. â€Å"No.† His answer was forceful, and there was no pity in it, no feeling at all. â€Å"No,† we whispered. We were not echoing him, we were protesting against getting our life back. What was the point? We closed our eyes again and listened to the pain in our body. We let that drown out the pain in our mind. â€Å"Look,† Uncle Jeb said after a moment. â€Å"I, uh, have something to take care of. You rest for a bit, and I'll be back for you.† We didn't hear the meaning in his words, just the sounds. Our eyes stayed closed. His footsteps crunched quietly away from us. We couldn't tell which direction he went. We didn't care anyway. They were gone. There was no way to find them, no hope. Jared and Jamie had disappeared, something they knew well how to do, and we would never see them again. The water and the cooler night air were making us lucid, something we did not want. We rolled over, to bury our face against the sand again. We were so tired, past the point of exhaustion and into some deeper, more painful state. Surely we could sleep. All we had to do was not think. We could do that. We did. When we woke, it was still night, but dawn was threatening on the eastern horizon-the mountains were lined with dull red. Our mouth tasted of dust, and at first we were sure that we had dreamed Uncle Jeb's appearance. Of course we had. Our head was clearer this morning, and we noticed quickly the strange shape near our right cheek-something that was not a rock or a cactus. We touched it, and it was hard and smooth. We nudged it, and the delicious sound of sloshing water came from inside. Uncle Jeb was real, and he'd left us a canteen. We sat up carefully, surprised when we didn't break in two like a withered stick. Actually, we felt better. The water must have had time to work its way through some of our body. The pain was dull, and for the first time in a long while, we felt hungry again. Our fingers were stiff and clumsy as we twisted the cap from the top of the canteen. It wasn't all the way full, but there was enough water to stretch the walls of our belly again-it must have shrunk. We drank it all; we were done with rationing. We dropped the metal canteen to the sand, where it made a dull thud in the predawn silence. We felt wide awake now. We sighed, preferring unconsciousness, and let our head fall into our hands. What now? â€Å"Why did you give it water, Jeb?† an angry voice demanded, close behind our back. We whirled, twisting onto our knees. What we saw made our heart falter and our awareness splinter apart. There were eight humans half-circled around where I knelt under the tree. There was no question they were humans, all of them. I'd never seen faces contorted into such expressions-not on my kind. These lips twisted with hatred, pulled back over clenched teeth like wild animals. These brows pulled low over eyes that burned with fury. Six men and two women, some of them very big, most of them bigger than me. I felt the blood drain from my face as I realized why they held their hands so oddly-gripped tightly in front of them, each balancing an object. They held weapons. Some held blades-a few short ones like those I had kept in my kitchen, and some longer, one huge and menacing. This knife had no purpose in a kitchen. Melanie supplied the name: a machete. Others held long bars, some metal, some wooden. Clubs. I recognized Uncle Jeb in their midst. Held loosely in his hands was an object I'd never seen in person, only in Melanie's memories, like the big knife. It was a rifle. I saw horror, but Melanie saw all this with wonder, her mind boggling at their numbers. Eight human survivors. She'd thought Jeb was alone or, in the best case scenario, with only two others. To see so many of her kind alive filled her with joy. You're an idiot, I told her. Look at them. See them. I forced her to see it from my perspective: to see the threatening shapes inside the dirty jeans and light cotton shirts, brown with dust. They might have been human-as she thought of the word-once, but at this moment they were something else. They were barbarians, monsters. They hung over us, slavering for blood. There was a death sentence in every pair of eyes. Melanie saw all this and, though grudgingly, she had to admit that I was right. At this moment, her beloved humans were at their worst-like the newspaper stories we'd seen in the abandoned shack. We were looking at killers. We should have been wiser; we should have died yesterday. Why would Uncle Jeb keep us alive for this? A shiver passed through me at the thought. I'd skimmed through the histories of human atrocities. I'd had no stomach for them. Perhaps I should have concentrated better. I knew there were reasons why humans let their enemies live, for a little while. Things they wanted from their minds or their bodies†¦ Of course it sprang into my head immediately-the one secret they would want from me. The one I could never, never tell them. No matter what they did to me. I would have to kill myself first. I did not let Melanie see the secret I protected. I used her own defenses against her and threw up a wall in my head to hide behind while I thought of the information for the first time since implantation. There had been no reason to think of it before. Melanie was hardly even curious on the other side of the wall; she made no effort to break through it. There were much more immediate concerns than the fact that she had not been the only one keeping information in reserve. Did it matter that I protected my secret from her? I wasn't as strong as Melanie; I had no doubt she could endure torture. How much pain could I stand before I gave them anything they wanted? My stomach heaved. Suicide was a repugnant option-worse because it would be murder, too. Melanie would be part of either torture or death. I would wait for that until I had absolutely no other choice. No, they can't. Uncle Jeb would never let them hurt me. Uncle Jeb doesn't know you're here, I reminded her. Tell him! I focused on the old man's face. The thick white beard kept me from seeing the set of his mouth, but his eyes did not seem to burn like the others'. From the corner of my eye, I could see a few of the men shift their gaze from me to him. They were waiting for him to answer the question that had alerted me to their presence. Uncle Jeb stared at me, ignoring them. I can't tell him, Melanie. He won't believe me. And if they think I'm lying to them, they'll think I'm a Seeker. They must have experience enough to know that only a Seeker would come out here with a lie, a story designed for infiltration. Melanie recognized the truth of my thought at once. The very word Seeker made her recoil with hatred, and she knew these strangers would have the same reaction. It doesn't matter anyway. I'm a soul-that's enough for them. The one with the machete-the biggest man there, black-haired with oddly fair skin and vivid blue eyes-made a sound of disgust and spit on the ground. He took a step forward, slowly raising the long blade. Better fast than slow. Better that it was this brutal hand and not mine that killed us. Better that I didn't die a creature of violence, accountable for Melanie's blood as well as my own. â€Å"Hold it, Kyle.† Jeb's words were unhurried, almost casual, but the big man stopped. He grimaced and turned to face Melanie's uncle. â€Å"Why? You said you made sure. It's one of them.† I recognized the voice-he was the same one who'd asked Jeb why he'd given me water. â€Å"Well, yes, she surely is. But it's a little complicated.† â€Å"How?† A different man asked the question. He stood next to the big, dark-haired Kyle, and they looked so much alike that they had to be brothers. â€Å"See, this here is my niece, too.† â€Å"Not anymore she's not,† Kyle said flatly. He spit again and took another deliberate step in my direction, knife ready. I could see from the way his shoulders leaned into the action that words would not stop him again. I closed my eyes. There were two sharp metallic clicks, and someone gasped. My eyes flew open again. â€Å"I said hold it, Kyle.† Uncle Jeb's voice was still relaxed, but the long rifle was gripped tightly in his hands now, and the barrels were pointed at Kyle's back. Kyle was frozen just steps from me; his machete hung motionless in the air above his shoulder. â€Å"Jeb,† the brother said, horrified, â€Å"what are you doing?† â€Å"Step away from the girl, Kyle.† Kyle turned his back to us, whirling on Jeb in fury. â€Å"It's not a girl, Jeb!† Jeb shrugged; the gun stayed steady in his hands, pointed at Kyle. â€Å"There are things to be discussed.† â€Å"The doctor might be able to learn something from it,† a female voice offered gruffly. I cringed at the words, hearing in them my worst fears. When Jeb had called me his niece just now, I'd foolishly let a spark of hope flame to life-perhaps there would be pity. I'd been stupid to think that, even for a second. Death would be the only pity I could hope for from these creatures. I looked at the woman who'd spoken, surprised to see that she was as old as Jeb, maybe older. Her hair was dark gray rather than white, which is why I hadn't noticed her age before. Her face was a mass of wrinkles, all of them turning down into angry lines. But there was something familiar about the features behind the lines. Melanie made the connection between this ancient face and another, smoother face in her memory. â€Å"Aunt Maggie? You're here? How? Is Sharon -† The words were all Melanie, but they gushed from my mouth, and I was unable to stop them. Sharing for so long in the desert had made her stronger, or me weaker. Or maybe it was just that I was concentrating on which direction the deathblow was going to fall from. I was bracing for our murder, and she was having a family reunion. Melanie got only halfway through her surprised exclamation. The much-aged woman named Maggie lunged forward with a speed that belied her brittle exterior. She didn't raise the hand that held the black crowbar. That was the hand I was watching, so I didn't see her free hand swing out to slap me hard across the face. My head snapped back and then forward. She slapped me again. â€Å"You won't fool us, you parasite. We know how you work. We know how well you can mimic us.† I tasted blood inside my cheek. Don't do that again, I scolded Melanie. I told you what they'd think. Melanie was too shocked to answer. â€Å"Now, Maggie,† Jeb began in a soothing tone. â€Å"Don't you Now, Maggie' me, you old fool! She's probably led a legion of them down on us.† She backed away from me, her eyes measuring my stillness as if I were a coiled snake. She stopped beside her brother. â€Å"I don't see anyone,† Jeb retorted. â€Å"Hey!† he yelled, and I flinched in surprise. I wasn't the only one. Jeb waved his left hand over his head, the gun still clenched in the right. â€Å"Over here!† â€Å"Shut up,† Maggie growled, shoving his chest. Though I had good reason to know she was strong, Jeb didn't wobble. â€Å"She's alone, Mag. She was pretty much dead when I found her-she's not in such great shape now. The centipedes don't sacrifice their own that way. They would have come for her much sooner than I did. Whatever else she is, she's alone.† I saw the image of the long, many-legged insect in my head, but I didn't make the connection. He's talking about you, Melanie translated. She placed the picture of the ugly bug next to my memory of a bright silver soul. I didn't see a resemblance. I wonder how he knows what you look like, Melanie wondered absently. My memories of a soul's true appearance had been new to her in the beginning. I didn't have time to wonder with her. Jeb was walking toward me, and the others were close behind. Kyle's hand hovered at Jeb's shoulder, ready to restrain him or throw him out of the way, I couldn't tell. Jeb put his gun in his left hand and extended the right to me. I eyed it warily, waiting for it to hit me. â€Å"C'mon,† he urged gently. â€Å"If I could carry you that far, I woulda brought you home last night. You're gonna have to walk some more.† â€Å"No!† Kyle grunted. â€Å"I'm takin' her back,† Jeb said, and for the first time there was a harsher tone to his voice. Under his beard, his jaw flexed into a stubborn line. â€Å"Jeb!† Maggie protested. â€Å"‘S my place, Mag. I'll do what I want.† â€Å"Old fool!† she snapped again. Jeb reached down and grabbed my hand from where it lay curled into a fist against my thigh. He yanked me to my feet. It was not cruelty; it was merely as if he was in a hurry. Yet was it not the very worst form of cruelty to prolong my life for the reasons he had? I rocked unsteadily. I couldn't feel my legs very well-just prickles like needle points as the blood flowed down. There was a hiss of disapproval behind him. It came from more than one mouth. â€Å"Okay, whoever you are,† he said to me, his voice still kind. â€Å"Let's get out of here before it heats up.† The one who must have been Kyle's brother put his hand on Jeb's arm. â€Å"You can't just show it where we live, Jeb.† â€Å"I suppose it doesn't matter,† Maggie said harshly. â€Å"It won't get a chance to tell tales.† Jeb sighed and pulled a bandanna-all but hidden by his beard-from around his neck. â€Å"This is silly,† he muttered, but he rolled the dirty fabric, stiff with dry sweat, into a blindfold. I kept perfectly still as he tied it over my eyes, fighting the panic that increased when I couldn't see my enemies. I couldn't see, but I knew it was Jeb who put one hand on my back and guided me; none of the others would have been so gentle. We started forward, toward the north, I thought. No one spoke at first-there was just the sound of sand grinding under many feet. The ground was even, but I stumbled on my numb legs again and again. Jeb was patient; his guiding hand was almost chivalrous. I felt the sun rise as we walked. Some of the footsteps were faster than others. They moved ahead of us until they were hard to hear. It sounded like it was the minority that stayed with Jeb and me. I must not have looked like I needed many guards-I was faint with hunger, and I swayed with every step; my head felt dizzy and hollow. â€Å"You aren't planning to tell him, are you?† It was Maggie's voice; it came from a few feet behind me, and it sounded like an accusation. â€Å"He's got a right to know,† Jeb replied. The stubborn note was back in his voice. â€Å"It's an unkind thing you are doing, Jebediah.† â€Å"Life is unkind, Magnolia.† It was hard to decide who was the more terrifying of the two. Was it Jeb, who seemed so intent on keeping me alive? Or Maggie, who had first suggested the doctor-an appellation that filled me with instinctive, nauseated dread-but who seemed more worried about cruelty than her brother? We walked in silence again for a few hours. When my legs buckled, Jeb lowered me to the ground and held a canteen to my lips as he had in the night. â€Å"Let me know when you're ready,† Jeb told me. His voice sounded kind, though I knew that was a false interpretation. Someone sighed impatiently. â€Å"Why are you doing this, Jeb?† a man asked. I'd heard the voice before; it was one of the brothers. â€Å"For Doc? You could have just told Kyle that. You didn't have to pull a gun on him.† â€Å"Kyle needs a gun pulled on him more often,† Jeb muttered. â€Å"Please tell me this wasn't about sympathy,† the man continued. â€Å"After all you've seen†¦Ã¢â‚¬  â€Å"After all I've seen, if I hadn't learned compassion, I wouldn't be worth much. But no, it was not about sympathy. If I had enough sympathy for this poor creature, I would have let her die.† I shivered in the oven-hot air. â€Å"What, then?† Kyle's brother demanded. There was a long silence, and then Jeb's hand touched mine. I grasped it, needing the help to get back on my feet. His other hand pressed against my back, and I started forward again. â€Å"Curiosity,† Jeb said in a low voice. No one replied. As we walked, I considered a few sure facts. One, I was not the first soul they'd captured. There was already a set routine here. This â€Å"Doc† had tried to get his answer from others before me. Two, he had tried unsuccessfully. If any soul had forgone suicide only to crack under the humans' torture, they would not need me now. My death would have been mercifully swift. Oddly, I couldn't bring myself to hope for a quick end, though, or to try to effect that outcome. It would be easy to do, even without doing the deed myself. I would only have to tell them a lie-pretend to be a Seeker, tell them my colleagues were tracking me right now, bluster and threaten. Or tell them the truth-that Melanie lived on inside me, and that she had brought me here. They would see another lie, and one so richly irresistible-the idea that the human could live on after implantation-so tempting to believe from their perspective, so insidious, that they would believe I was a Seeker more surely than if I claimed it. They would assume a trap, get rid of me quickly, and find a new place to hide, far away from here. You're probably right, Melanie agreed. It's what I would do. But I wasn't in pain yet, and so either form of suicide was hard to embrace; my instinct for survival sealed my lips. The memory of my last session with my Comforter-a time so civilized it seemed to belong to a different planet-flashed through my head. Melanie challenging me to have her removed, a seemingly suicidal impulse, but only a bluff. I remembered thinking how hard it was to contemplate death from a comfortable chair. Last night Melanie and I had wished for death, but death had been only inches away at the time. It was different now that I was on my feet again. I don't want to die, either, Melanie whispered. But maybe you're wrong. Maybe that's not why they're keeping us alive. I don't understand why they would†¦ She didn't want to imagine the things they might do to us-I was sure she could come up with worse than I. What answer would they want from you that bad? I'll never tell. Not you, not any human. A bold declaration. But then, I wasn't in pain yet†¦ Another hour had passed-the sun was directly overhead, the heat of it like a crown of fire on my hair-when the sound changed. The grinding steps that I barely heard anymore turned to echoes ahead of me. Jeb's feet still crunched against the sand like mine, but someone in front of us had reached a new terrain. â€Å"Careful, now,† Jeb warned me. â€Å"Watch your head.† I hesitated, not sure what I was watching for, or how to watch with no eyes. His hand left my back and pressed down on my head, telling me to duck. I bent forward. My neck was stiff. He guided me forward again, and I heard our footsteps make the same echoing sound. The ground didn't give like sand, didn't feel loose like rock. It was flat and solid beneath my feet. The sun was gone-I could no longer feel it burn my skin or scorch my hair. I took another step, and a new air touched my face. It was not a breeze. This was stagnant-I moved into it. The dry desert wind was gone. This air was still and cooler. There was the faintest hint of moisture to it, a mustiness that I could both smell and taste. There were so many questions in my mind, and in Melanie's. She wanted to ask hers, but I kept silent. There was nothing either of us could say that would help us now. â€Å"Okay, you can straighten up,† Jeb told me. I raised my head slowly. Even with the blindfold, I could tell that there was no light. It was utterly black around the edges of the bandanna. I could hear the others behind me, shuffling their feet impatiently, waiting for us to move forward. â€Å"This way,† Jeb said, and he was guiding me again. Our footsteps echoed back from close by-the space we were in must have been quite small. I found myself ducking my head instinctively. We went a few steps farther, and then we rounded a sharp curve that seemed to turn us back the way we'd come. The ground started to slant downward. The angle got steeper with every step, and Jeb gave me his rough hand to keep me from falling. I don't know how long I slipped and skidded my way through the darkness. The hike probably felt longer than it was with each minute slowed by my terror. We took another turn, and then the floor started to climb upward. My legs were so numb and wooden that as the path got steeper, Jeb had to half drag me up the incline. The air got mustier and moister the farther we went, but the blackness didn't change. The only sounds were our footsteps and their nearby echoes. The pathway flattened out and began to turn and twist like a serpent. Finally, finally, there was a brightness around the top and bottom of my blindfold. I wished that it would slip, as I was too frightened to pull it off myself. It seemed to me that I wouldn't be so terrified if I could just see where I was and who was with me. With the light came noise. Strange noise, a low murmuring babble. It sounded almost like a waterfall. The babble got louder as we moved forward, and the closer it got, the less it sounded like water. It was too varied, low and high pitches mingling and echoing. If it had not been so discordant, it might have sounded like an uglier version of the constant music I'd heard and sung on the Singing World. The darkness of the blindfold suited that memory, the memory of blindness. Melanie understood the cacophony before I did. I'd never heard the sound because I'd never been with humans before. It's an argument, she realized. It sounds like so many people arguing. She was drawn by the sound. Were there more people here, then? That there were even eight had surprised us both. What was this place? Hands touched the back of my neck, and I shied away from them. â€Å"Easy now,† Jeb said. He pulled the blindfold off my eyes. I blinked slowly, and the shadows around me settled into shapes I could understand: rough, uneven walls; a pocked ceiling; a worn, dusty floor. We were underground somewhere in a natural cave formation. We couldn't be that deep. I thought we'd hiked upward longer than we'd slid downward. The rock walls and ceiling were a dark purpley brown, and they were riddled with shallow holes like Swiss cheese. The edges of the lower holes were worn down, but over my head the circles were more defined, and their rims looked sharp. The light came from a round hole ahead of us, its shape not unlike the holes that peppered the cavern, but larger. This was an entrance, a doorway to a brighter place. Melanie was eager, fascinated by the concept of more humans. I held back, suddenly worried that blindness might be better than sight. Jeb sighed. â€Å"Sorry,† he muttered, so low that I was certainly the only one to hear. I tried to swallow and could not. My head started to spin, but that might have been from hunger. My hands were trembling like leaves in a stiff breeze as Jeb prodded me through the big hole. The tunnel opened into a chamber so vast that at first I couldn't accept what my eyes told me. The ceiling was too bright and too high-it was like an artificial sky. I tried to see what brightened it, but it sent down sharp lances of light that hurt my eyes. I was expecting the babble to get louder, but it was abruptly dead quiet in the huge cavern. The floor was dim compared to the brilliant ceiling so far above. It took a moment for my eyes to make sense of all the shapes. A crowd. There was no other word for it-there was a crowd of humans standing stock-still and silent, all staring at me with the same burning, hate-filled expressions I'd seen at dawn. Melanie was too stunned to do anything more than count. Ten, fifteen, twenty†¦ twenty-five, twenty-six, twenty-seven†¦ I didn't care how many there were. I tried to tell her how little it mattered. It wouldn't take twenty of them to kill me. To kill us. I tried to make her see how precarious our position was, but she was beyond my warnings at the moment, lost in this human world she'd never dreamed was here. One man stepped forward from the crowd, and my eyes darted first to his hands, looking for the weapon they would carry. His hands were clenched in fists but empty of any other threat. My eyes, adjusting to the dazzling light, made out the sun-gilded tint of his skin and then recognized it. Choking on the sudden hope that dizzied me, I lifted my eyes to the man's face.