Does Beauty Really Matter?
When this article is being written, what comes immediately to mind is a series of surveys done by a popular magazine called Psychology Today. The surveys, conducted over the past three decades, were on how people feel about the appearance of their bodies. The findings are what they should not have been. Letís wish so.
In 1972 twenty-three percent of American women were dissatisfied with their appearance but by 1997 that figure had risen to fifty-six percent. In 1972 fifteen percent of men were dissatisfied with their appearance but by 1997 that figure had risen to forty-three percent. Thirty-eight percent of men are now dissatisfied with the size of their chests compared to the thirty-four percent of women dissatisfied with their breasts. Men are getting pectoral implants.
Millions of women have had surgery to change the shape of their breasts or increase their size. A strange phenomenon!
Shall we presume that there were more good-looking men and women three decades ago than there are now, or shall we presume that while looks might have remained the same (or believe it, turned better) but it is the attitude of a man or a woman towards him or herself that has changed. Is it that we are constantly failing to understand the true meaning of beauty or the beauty is failing in getting us become good-looking? Something is missing somewhere. Let’s come to that later.
We always, and everywhere, try to be beautiful, and in the process a mirror becomes more personal to us than we are to ourselves. The process of becoming beautiful and looking good is so rapid that what we become is just an outward us. Is being beautiful so important? Even now we see the most popular people not so good-looking, and the most beautiful people next door not so popular. Does beauty really matter? Probably it does, particularly for people who have a dying preoccupation for the body and would go to any length to safeguard it. No wonder then, despite nearly thirty years of feminism, beauty industry is a multi-billion dollar a year business. Those who make money have a mind, and those who spend have forgotten they have it.
Least do we realize that we would look the way we are, and an expression on our face is actually the reflection of what we are from within? We can camouflage the exterior, but what can we do to the interior. Our goodness or badness, generosity or animosity, or love or hatred, all show somewhere here or somewhere there on our bodies. If we are good from within, our face reflects a mesmerizing state of goodness; if we are not, we clearly show it through our expressions.
It is this body we always give a helping, and not to what lies beneath it. This way we only answer some deep-rooted anxieties in our psychology, and do not provide a solution to them. We keep on spinning answers for these anxieties, until we run out of them as we advance in age. Try as you might, you canít camouflage old age.
We fail to achieve ageless beauty. The reason being that we failed to recognize it when we were young. Ageless beauty, says Ayurveda, comes from within.
Ayurveda values inner beauty as much as it does value outer beauty. Beauty, it adds, is based on good health. What is more important is that whenever Ayurveda recommends an external application to enhance your looks, it always has some degree of effect that it exerts internally on you. Henna, for example, is a hair-coloring agent and vitalizer for of us, but when it remains on the scalp and remains in contact for long, it does more to our internal health than what meets the eye. Lifestyle changes, another thing Ayurveda recommends, make you look good naturally than become good artificially. Haven't you ever come across simple-looking, down-to-earth people who impress upon, and look good to you, in the first very instance? They are the ones who carry an inner, positive influence as a beautiful mark on their faces. Beauty is nothing but a mindset, and you are actually a positive or a negative mindset when you look beautiful, or do not.
صعوبات التعلم
Learning disability is a term used to denote various types of difficulties with learning.
Learning disability (U.S.) -- In the U.S., the term is used to refer to a learning difficulty that is unexpected given the general intelligence of the affected individual. That is, the academic performance of the affected person is much lower than the individual's general intelligence would predict.
Learning disability (U.K.)-- In the U.K., the term is used to refer more generally to developmental disability.
Disability means loss or lack of functioning, either physical or mental, such as blindness, paralysis, or mental subnormality—which, unlike illness, is usually permanent. Disabilities are usually stigmatizing . Moreover, disabled persons often need extra financial and personal support.
Learning disability means disorders characterized by substantial deficits in scholastic or academic skills, including reading disorder , mathematics disorder , and disorder of written expression . Also called academic skills disorders or learning disorders. Learning disability disorder that prevents students from learning as well as would be expected from their ability, as measured on an intelligence test. It covers a range of problems, including difficulties with reading, writing, mathematics, or communication.
The Americans With Disabilities Act (ADA) was enacted to protect qualified people with disabilities. The first article in this series focused on the requirement that a claimant under the ADA be otherwise qualified for the position, and able to perform the essential functions of the job, with or without reasonable accommodation by the employer. This article discusses the ADA concept of disability. The statute defines a disability in three distinct and unique ways that broaden its impact in the workplace. For purposes of the ADA, disability means having a physical or mental impairment that substantially limits one or more major life activities, having a record of such an impairment, or being regarded as having such an impairment. Physical or Mental Impairment The first definition of a disability is "a physical or mental impairment that substantially limits one or more of the major life activities of such individual." A great amount of legal debate has centered around the terms "physical or mental impairment," "substantially limits," and "major life activities." The Equal Employment Opportunities Commission (EEOC), the body charged with enforcing the ADA, has defined a "physical or mental impairment" as any physiological disorder or condition, cosmetic disfigurement, or anatomical loss affecting one of the major body systems, or any mental or psychological disorder such as mental retardation, organic brain syndrome, emotional or mental illness, or specific learning disabilities. In its interpretive guidance, the EEOC notes that it does not consider physical characteristics (eye and hair color, height, weight and muscle tone within normal ranges) as impairments. Similarly, predispositions to illness, pregnancy, and personality traits (poor judgment and quick temper) are not disabilities unless resulting from a psychological disorder. Advanced age is also not a disorder, according to the EEOC, although medical conditions associated with advanced age would be. The prevalence of learning disabilities is very apparent-early intervention is key to young children's success in school
الجشع والطمع
Greed
Greed is selfish excessive or uncontrolled desire for possession or pursuit of money, wealth, food, or other possessions, especially when this denies the same goods to others. It is generally considered a vice, and is one of the seven deadly sins in Catholicism. (People who do not view unconstrained acquisitiveness as a vice will generally use a word other than greed, which has strong negative connotations.)
Some desire to increase one's wealth is nearly universal and acceptable in any culture, but this simple want is not considered greed. Greed is the extreme form of this desire, especially where one desires things simply for the sake of owning them. Greed may entail acquiring material possessions at the expense of another person's welfare (for example, a father buying himself a new car rather than fix the roof of his family's home) or otherwise reflect flawed priorities.
Coveting another person's goods is usually called envy, a word commonly confused with jealousy. The two word denote opposite forms of greed. We may envy and wish to have the possessions or qualities of another, but we jealously guard the possessions or qualities we believe we have and refuse to share these with others. Greed for food or drink, combined with excessive indulgence in them, is called gluttony. Excessive greed for and indulgence in sex is called lust, although this term no longer carries as negative connotations as it once did.
Greed is sometimes represented by the frog.
A woodcut by Ugo da Carpi, is entitled "Hercules Chasing Avarice from the Temple of the Muses." . Thomas Aquinas metaphorically described the sin of Avarice as "Mammon being carried up from Hell by a wolf, coming to inflame the human heart with Greed".
Proponents of laissez-faire capitalism sometimes argue that greed should not be considered a negative trait and should instead be embraced, as they claim that greed is a profoundly benevolent force in human affairs, as well as a necessary foundation for the capitalist system. Critics have argued this definition confuses greed with self-interest, which can be benign
أمثال
Proverbs are speech metaphors. Many of the widely known proverbs each tell a condensed story. In some cultures only elderly people use proverbs. It is not enough for one to know proverbs, one must also know how to use them in the right contexts.
Functions of Proverbs:
Proverbs often contain witty statements hence they serve as repositories of wisdom and wit.
Proverbs may sum up situations, pass judgements, recommend a course of action or serve as a past precedents for present actions.
Proverbs are used either for education, advice, counselling or criticism.
They could be used for social or moral training of children: to be honest, patient, kind, hard working etc.).
Examples of Proverbs:
Honesty is the best policy
Those who live in glass houses should not throw stones.
A bird in hand is worth two in the bush.
Two heads are better than one.
One tree does not make a forest.
Rome is not built in a day.
Look before you leap.
An apple a day keeps the doctor away.
To err is human, to forgive is divine.
Better late than never.
Beauty lies in the eye of the beholder.
All that glitters is not gold.
أهمية تعليم الطفل لغات بجاننب العربية
Children have the capacity to develop new language more naturally than do adults. Children who learn more than one language before adolescence, will acquire those languages with more ease and "native-like" ability than they would trying to study those languages as adults. Most adults who began to seriously study a second language for the first time in junior high, high school or later, look at bilingual children with envy, realizing that even years of laborious study are not likely to render them "equal" or "balanced" bilinguals. It is true that many bilingual children are not balanced bilinguals, using each of their languages with equal ability, since assuring that they have equal exposure to both languages is quite a task--sometimes an impossible task--for the parents. However, bilingual children do acquire their dominant language (or both their languages if neither is dominant) to an ability equal of that of their monolingual peers. Additionally, they acquire a piece of a second language, generally learning far more of that language far more quickly than an adult could. How well a bilingual child develops their second language can vary from a child who only knows a few phrases and some very basic vocabulary in a second language, to a child who listens and understands, but cannot or perhaps will not speak, to a balanced bilingual child who communicates in both languages with the same command as monolingual peers in both languages.
Whether a bilingual child is just dipping their toe into a second language, or actually swimming in it, that child is experiencing to some degree the richness of another language. Children that are exposed to more than one language, even if they never fully learn that language as children, have a higher capacity for foreign language learning as teens or adults. Just playing foreign language cassettes in the home, and trying to speak whatever you know of a second language to your infants and young children will help their minds expand linguistically in a way that will give them an educational advantage later.
In addition to stretching their minds intellectually, learning two languages allows children to stretching their understanding of people beyond their dominant culture. Being able to step into another culture through its language is like being able to live a second life. Although some bilingual children do not have a lot of exposure to the culture of their second language, the language itself conveys much of the culture of the people who speak that language. Further, even if children are not living with native speakers of their second language (who are fully a part of the culture associated with the child's second language) in their house or community, they are still likely to be exposed to original songs and stories from that culture. Bilingual children have some experience seeing how different cultures cause different people to interpret completely differently the exact same circumstance. Seeing two different cultures internally helps bilingual children realize that much of what is considered universal human behavior within a culture may be unique to that culture. This awareness and understanding of differences between people prepares children to reserve judgment when they see someone respond "inappropriately" to a situation.
Bilingual children not only better appreciate what is human versus what is cultural, but they are also more inclined to have a deeper appreciation of language. They understand at an early age that their is more than one way to label or discuss something. They understand that different labels for the same object or idea in different languages can have different connotations. They are more likely to see the creative possibilities of language and explore their own linguistic creativity.
أما عن the wonderful Tinky Winky
اللي أنا أعرفه انه Tinky Winky شخصية من شخصيات Telletubies الشهيرة للأطفال
يا ليت أكون ساعدتك بسؤالك
Learning disability is a term used to denote various types of difficulties with learning.
Learning disability (U.S.) -- In the U.S., the term is used to refer to a learning difficulty that is unexpected given the general intelligence of the affected individual. That is, the academic performance of the affected person is much lower than the individual's general intelligence would predict.
Learning disability (U.K.)-- In the U.K., the term is used to refer more generally to developmental disability.
Disability means loss or lack of functioning, either physical or mental, such as blindness, paralysis, or mental subnormality—which, unlike illness, is usually permanent. Disabilities are usually stigmatizing . Moreover, disabled persons often need extra financial and personal support.
Learning disability means disorders characterized by substantial deficits in scholastic or academic skills, including reading disorder , mathematics disorder , and disorder of written expression . Also called academic skills disorders or learning disorders. Learning disability disorder that prevents students from learning as well as would be expected from their ability, as measured on an intelligence test. It covers a range of problems, including difficulties with reading, writing, mathematics, or communication.
The Americans With Disabilities Act (ADA) was enacted to protect qualified people with disabilities. The first article in this series focused on the requirement that a claimant under the ADA be otherwise qualified for the position, and able to perform the essential functions of the job, with or without reasonable accommodation by the employer. This article discusses the ADA concept of disability. The statute defines a disability in three distinct and unique ways that broaden its impact in the workplace. For purposes of the ADA, disability means having a physical or mental impairment that substantially limits one or more major life activities, having a record of such an impairment, or being regarded as having such an impairment. Physical or Mental Impairment The first definition of a disability is "a physical or mental impairment that substantially limits one or more of the major life activities of such individual." A great amount of legal debate has centered around the terms "physical or mental impairment," "substantially limits," and "major life activities." The Equal Employment Opportunities Commission (EEOC), the body charged with enforcing the ADA, has defined a "physical or mental impairment" as any physiological disorder or condition, cosmetic disfigurement, or anatomical loss affecting one of the major body systems, or any mental or psychological disorder such as mental retardation, organic brain syndrome, emotional or mental illness, or specific learning disabilities. In its interpretive guidance, the EEOC notes that it does not consider physical characteristics (eye and hair color, height, weight and muscle tone within normal ranges) as impairments. Similarly, predispositions to illness, pregnancy, and personality traits (poor judgment and quick temper) are not disabilities unless resulting from a psychological disorder. Advanced age is also not a disorder, according to the EEOC, although medical conditions associated with advanced age would be. The prevalence of learning disabilities is very apparent-early intervention is key to young children's success in school
الجشع والطمع
Greed
Greed is selfish excessive or uncontrolled desire for possession or pursuit of money, wealth, food, or other possessions, especially when this denies the same goods to others. It is generally considered a vice, and is one of the seven deadly sins in Catholicism. (People who do not view unconstrained acquisitiveness as a vice will generally use a word other than greed, which has strong negative connotations.)
Some desire to increase one's wealth is nearly universal and acceptable in any culture, but this simple want is not considered greed. Greed is the extreme form of this desire, especially where one desires things simply for the sake of owning them. Greed may entail acquiring material possessions at the expense of another person's welfare (for example, a father buying himself a new car rather than fix the roof of his family's home) or otherwise reflect flawed priorities.
Coveting another person's goods is usually called envy, a word commonly confused with jealousy. The two word denote opposite forms of greed. We may envy and wish to have the possessions or qualities of another, but we jealously guard the possessions or qualities we believe we have and refuse to share these with others. Greed for food or drink, combined with excessive indulgence in them, is called gluttony. Excessive greed for and indulgence in sex is called lust, although this term no longer carries as negative connotations as it once did.
Greed is sometimes represented by the frog.
A woodcut by Ugo da Carpi, is entitled "Hercules Chasing Avarice from the Temple of the Muses." . Thomas Aquinas metaphorically described the sin of Avarice as "Mammon being carried up from Hell by a wolf, coming to inflame the human heart with Greed".
Proponents of laissez-faire capitalism sometimes argue that greed should not be considered a negative trait and should instead be embraced, as they claim that greed is a profoundly benevolent force in human affairs, as well as a necessary foundation for the capitalist system. Critics have argued this definition confuses greed with self-interest, which can be benign
أمثال
Proverbs are speech metaphors. Many of the widely known proverbs each tell a condensed story. In some cultures only elderly people use proverbs. It is not enough for one to know proverbs, one must also know how to use them in the right contexts.
Functions of Proverbs:
Proverbs often contain witty statements hence they serve as repositories of wisdom and wit.
Proverbs may sum up situations, pass judgements, recommend a course of action or serve as a past precedents for present actions.
Proverbs are used either for education, advice, counselling or criticism.
They could be used for social or moral training of children: to be honest, patient, kind, hard working etc.).
Examples of Proverbs:
Honesty is the best policy
Those who live in glass houses should not throw stones.
A bird in hand is worth two in the bush.
Two heads are better than one.
One tree does not make a forest.
Rome is not built in a day.
Look before you leap.
An apple a day keeps the doctor away.
To err is human, to forgive is divine.
Better late than never.
Beauty lies in the eye of the beholder.
All that glitters is not gold.
أهمية تعليم الطفل لغات بجاننب العربية
Children have the capacity to develop new language more naturally than do adults. Children who learn more than one language before adolescence, will acquire those languages with more ease and "native-like" ability than they would trying to study those languages as adults. Most adults who began to seriously study a second language for the first time in junior high, high school or later, look at bilingual children with envy, realizing that even years of laborious study are not likely to render them "equal" or "balanced" bilinguals. It is true that many bilingual children are not balanced bilinguals, using each of their languages with equal ability, since assuring that they have equal exposure to both languages is quite a task--sometimes an impossible task--for the parents. However, bilingual children do acquire their dominant language (or both their languages if neither is dominant) to an ability equal of that of their monolingual peers. Additionally, they acquire a piece of a second language, generally learning far more of that language far more quickly than an adult could. How well a bilingual child develops their second language can vary from a child who only knows a few phrases and some very basic vocabulary in a second language, to a child who listens and understands, but cannot or perhaps will not speak, to a balanced bilingual child who communicates in both languages with the same command as monolingual peers in both languages.
Whether a bilingual child is just dipping their toe into a second language, or actually swimming in it, that child is experiencing to some degree the richness of another language. Children that are exposed to more than one language, even if they never fully learn that language as children, have a higher capacity for foreign language learning as teens or adults. Just playing foreign language cassettes in the home, and trying to speak whatever you know of a second language to your infants and young children will help their minds expand linguistically in a way that will give them an educational advantage later.
In addition to stretching their minds intellectually, learning two languages allows children to stretching their understanding of people beyond their dominant culture. Being able to step into another culture through its language is like being able to live a second life. Although some bilingual children do not have a lot of exposure to the culture of their second language, the language itself conveys much of the culture of the people who speak that language. Further, even if children are not living with native speakers of their second language (who are fully a part of the culture associated with the child's second language) in their house or community, they are still likely to be exposed to original songs and stories from that culture. Bilingual children have some experience seeing how different cultures cause different people to interpret completely differently the exact same circumstance. Seeing two different cultures internally helps bilingual children realize that much of what is considered universal human behavior within a culture may be unique to that culture. This awareness and understanding of differences between people prepares children to reserve judgment when they see someone respond "inappropriately" to a situation.
Bilingual children not only better appreciate what is human versus what is cultural, but they are also more inclined to have a deeper appreciation of language. They understand at an early age that their is more than one way to label or discuss something. They understand that different labels for the same object or idea in different languages can have different connotations. They are more likely to see the creative possibilities of language and explore their own linguistic creativity.
أما عن the wonderful Tinky Winky
اللي أنا أعرفه انه Tinky Winky شخصية من شخصيات Telletubies الشهيرة للأطفال
يا ليت أكون ساعدتك بسؤالك
صعوبات التعلم Learning disability is a term used to denote various types of difficulties with learning. Learning disability (U.S.) -- In the U.S., the term is used to refer to a learning difficulty that is unexpected given the general intelligence of the affected individual. That is, the academic performance of the affected person is much lower than the individual's general intelligence would predict. Learning disability (U.K.)-- In the U.K., the term is used to refer more generally to developmental disability. Disability means loss or lack of functioning, either physical or mental, such as blindness, paralysis, or mental subnormality—which, unlike illness, is usually permanent. Disabilities are usually stigmatizing . Moreover, disabled persons often need extra financial and personal support. Learning disability means disorders characterized by substantial deficits in scholastic or academic skills, including reading disorder , mathematics disorder , and disorder of written expression . Also called academic skills disorders or learning disorders. Learning disability disorder that prevents students from learning as well as would be expected from their ability, as measured on an intelligence test. It covers a range of problems, including difficulties with reading, writing, mathematics, or communication. The Americans With Disabilities Act (ADA) was enacted to protect qualified people with disabilities. The first article in this series focused on the requirement that a claimant under the ADA be otherwise qualified for the position, and able to perform the essential functions of the job, with or without reasonable accommodation by the employer. This article discusses the ADA concept of disability. The statute defines a disability in three distinct and unique ways that broaden its impact in the workplace. For purposes of the ADA, disability means having a physical or mental impairment that substantially limits one or more major life activities, having a record of such an impairment, or being regarded as having such an impairment. Physical or Mental Impairment The first definition of a disability is "a physical or mental impairment that substantially limits one or more of the major life activities of such individual." A great amount of legal debate has centered around the terms "physical or mental impairment," "substantially limits," and "major life activities." The Equal Employment Opportunities Commission (EEOC), the body charged with enforcing the ADA, has defined a "physical or mental impairment" as any physiological disorder or condition, cosmetic disfigurement, or anatomical loss affecting one of the major body systems, or any mental or psychological disorder such as mental retardation, organic brain syndrome, emotional or mental illness, or specific learning disabilities. In its interpretive guidance, the EEOC notes that it does not consider physical characteristics (eye and hair color, height, weight and muscle tone within normal ranges) as impairments. Similarly, predispositions to illness, pregnancy, and personality traits (poor judgment and quick temper) are not disabilities unless resulting from a psychological disorder. Advanced age is also not a disorder, according to the EEOC, although medical conditions associated with advanced age would be. The prevalence of learning disabilities is very apparent-early intervention is key to young children's success in school الجشع والطمع Greed Greed is selfish excessive or uncontrolled desire for possession or pursuit of money, wealth, food, or other possessions, especially when this denies the same goods to others. It is generally considered a vice, and is one of the seven deadly sins in Catholicism. (People who do not view unconstrained acquisitiveness as a vice will generally use a word other than greed, which has strong negative connotations.) Some desire to increase one's wealth is nearly universal and acceptable in any culture, but this simple want is not considered greed. Greed is the extreme form of this desire, especially where one desires things simply for the sake of owning them. Greed may entail acquiring material possessions at the expense of another person's welfare (for example, a father buying himself a new car rather than fix the roof of his family's home) or otherwise reflect flawed priorities. Coveting another person's goods is usually called envy, a word commonly confused with jealousy. The two word denote opposite forms of greed. We may envy and wish to have the possessions or qualities of another, but we jealously guard the possessions or qualities we believe we have and refuse to share these with others. Greed for food or drink, combined with excessive indulgence in them, is called gluttony. Excessive greed for and indulgence in sex is called lust, although this term no longer carries as negative connotations as it once did. Greed is sometimes represented by the frog. A woodcut by Ugo da Carpi, is entitled "Hercules Chasing Avarice from the Temple of the Muses." [1]. Thomas Aquinas metaphorically described the sin of Avarice as "Mammon being carried up from Hell by a wolf, coming to inflame the human heart with Greed". Proponents of laissez-faire capitalism sometimes argue that greed should not be considered a negative trait and should instead be embraced, as they claim that greed is a profoundly benevolent force in human affairs, as well as a necessary foundation for the capitalist system. Critics have argued this definition confuses greed with self-interest, which can be benign أمثال Proverbs are speech metaphors. Many of the widely known proverbs each tell a condensed story. In some cultures only elderly people use proverbs. It is not enough for one to know proverbs, one must also know how to use them in the right contexts. Functions of Proverbs: Proverbs often contain witty statements hence they serve as repositories of wisdom and wit. Proverbs may sum up situations, pass judgements, recommend a course of action or serve as a past precedents for present actions. Proverbs are used either for education, advice, counselling or criticism. They could be used for social or moral training of children: to be honest, patient, kind, hard working etc.). Examples of Proverbs: Honesty is the best policy Those who live in glass houses should not throw stones. A bird in hand is worth two in the bush. Two heads are better than one. One tree does not make a forest. Rome is not built in a day. Look before you leap. An apple a day keeps the doctor away. To err is human, to forgive is divine. Better late than never. Beauty lies in the eye of the beholder. All that glitters is not gold. أهمية تعليم الطفل لغات بجاننب العربية Children have the capacity to develop new language more naturally than do adults. Children who learn more than one language before adolescence, will acquire those languages with more ease and "native-like" ability than they would trying to study those languages as adults. Most adults who began to seriously study a second language for the first time in junior high, high school or later, look at bilingual children with envy, realizing that even years of laborious study are not likely to render them "equal" or "balanced" bilinguals. It is true that many bilingual children are not balanced bilinguals, using each of their languages with equal ability, since assuring that they have equal exposure to both languages is quite a task--sometimes an impossible task--for the parents. However, bilingual children do acquire their dominant language (or both their languages if neither is dominant) to an ability equal of that of their monolingual peers. Additionally, they acquire a piece of a second language, generally learning far more of that language far more quickly than an adult could. How well a bilingual child develops their second language can vary from a child who only knows a few phrases and some very basic vocabulary in a second language, to a child who listens and understands, but cannot or perhaps will not speak, to a balanced bilingual child who communicates in both languages with the same command as monolingual peers in both languages. Whether a bilingual child is just dipping their toe into a second language, or actually swimming in it, that child is experiencing to some degree the richness of another language. Children that are exposed to more than one language, even if they never fully learn that language as children, have a higher capacity for foreign language learning as teens or adults. Just playing foreign language cassettes in the home, and trying to speak whatever you know of a second language to your infants and young children will help their minds expand linguistically in a way that will give them an educational advantage later. In addition to stretching their minds intellectually, learning two languages allows children to stretching their understanding of people beyond their dominant culture. Being able to step into another culture through its language is like being able to live a second life. Although some bilingual children do not have a lot of exposure to the culture of their second language, the language itself conveys much of the culture of the people who speak that language. Further, even if children are not living with native speakers of their second language (who are fully a part of the culture associated with the child's second language) in their house or community, they are still likely to be exposed to original songs and stories from that culture. Bilingual children have some experience seeing how different cultures cause different people to interpret completely differently the exact same circumstance. [Example] Seeing two different cultures internally helps bilingual children realize that much of what is considered universal human behavior within a culture may be unique to that culture. This awareness and understanding of differences between people prepares children to reserve judgment when they see someone respond "inappropriately" to a situation. Bilingual children not only better appreciate what is human versus what is cultural, but they are also more inclined to have a deeper appreciation of language. They understand at an early age that their is more than one way to label or discuss something. They understand that different labels for the same object or idea in different languages can have different connotations. They are more likely to see the creative possibilities of language and explore their own linguistic creativity. أما عن the wonderful Tinky Winky اللي أنا أعرفه انه Tinky Winky شخصية من شخصيات Telletubies الشهيرة للأطفال يا ليت أكون ساعدتك بسؤالكصعوبات التعلم Learning disability is a term used to denote various types of difficulties with...
عزيزتي دلوعة زوج الله يخليكِ تساعديني بها الرايتنج هو من ثلاثة اقسام والله يعينك علينا
تعبناك...
هذا بيكون عندنا الاختبار بكرة واحد منهم بيجي لنا وان شاء الله ايكون مبسط مو طويل لاهنتي ..والله يرزقك اللي في بالك..
Read the three questions below, then discuss what verbs/tenses you will use
In your answers , how do you decide?
Your are spending the weekend at a friend's house .Write a postcard to your
brother or sister .In your postcard , you should write
Say what the house is like*
Say what you have done this morning *
Tell him/her your plans for the rest of the weekend*
You are spending next weekend with some friend who live ihe country. Write a postcard to them .in your postcard you should
Say you plan to get there
Ask about what you will all do
Tell them what time you arrive
You spent last weekend at a friend's house .write a postcard to your friend. In your postcard , you should
Say what you enjoyed most *
*Tell him/her about your journey home
Tell him/her your plans for next weekend*شكرا لج والله يوفقك دوووووم..
تعبناك...
هذا بيكون عندنا الاختبار بكرة واحد منهم بيجي لنا وان شاء الله ايكون مبسط مو طويل لاهنتي ..والله يرزقك اللي في بالك..
Read the three questions below, then discuss what verbs/tenses you will use
In your answers , how do you decide?
Your are spending the weekend at a friend's house .Write a postcard to your
brother or sister .In your postcard , you should write
Say what the house is like*
Say what you have done this morning *
Tell him/her your plans for the rest of the weekend*
You are spending next weekend with some friend who live ihe country. Write a postcard to them .in your postcard you should
Say you plan to get there
Ask about what you will all do
Tell them what time you arrive
You spent last weekend at a friend's house .write a postcard to your friend. In your postcard , you should
Say what you enjoyed most *
*Tell him/her about your journey home
Tell him/her your plans for next weekend*شكرا لج والله يوفقك دوووووم..
الصفحة الأخيرة
Foreign media scramble to win over Arab viewers
Western media outfits, most with public funding and partly political motives, are racing to add more Arabic TV channels and websites to the mix, undeterred by scant advertising revenue
Rarely have Western news organisations wooed Arab hearts and minds so avidly - or with so little certainty of political or commercial reward.
Freed by satellite television and the Internet from the dreary monopoly of state media, Arabs already get news in their own language from a plethora of local and foreign sources.
Western media outfits, most with public funding and partly political motives, are racing to add more Arabic TV channels and websites to the mix, undeterred by scant advertising revenue.
Jihad Ballout, spokesman for the Dubai-based Al Arabiya television, said competition was welcome, giving more choice to consumers, but argued that from a business perspective the TV market was saturated. “The pie is quite limited,” he said.
Ballout, whose own channel was set up with Saudi financing, questioned why foreign media groups were planning big investments that were likely to take years to see a return.
“Is it purely to reflect a different perspective, and whose perspective will it be?” he asked.
The British Broadcasting Corporation (BBC) plans to launch an Arabic TV channel in the autumn. Germany’s Deutsche Welle has aired three hours daily of Arabic news and features since 2002.
France’s planned CNN-style channel expects to start an Arabic component next year. Even the Danish Broadcasting Corporation says it is contemplating news in Arabic.
Russia Today, a state-run English-language television channel, has announced plans for an Arabic version.
“It will definitely not be political,” asserted Akram Khuzam, the venture’s general producer, before adding: “Television is influence. Why should Russia ignore this instrument, especially in such a restive region?”
Media cacophony: A powerful tool it may be, but the challenge for any foreign news organisation will be to gain credibility in an area where distrust for Western policies is deep-rooted and flourishing - and where the airwaves are already brimming with alternatives.
“There’s a real cacophony of media in the region. Even poor neighbourhoods in Damascus have satellite dishes,” said Ali Abunimah, who runs Electronic Intifada (electronicintifada.net) to promote Palestinian views on the Middle East conflict.
“Even in a country as restricted as Syria, there is enormous access to media from elsewhere,” said the 34-year-old Jordanian based in Chicago. “That challenges the US stereotype of a controlled media where people don’t know any better.”
Polls show the channel of choice in most Arab homes is still the Qatar-based Al Jazeera, which blazed to success after it went on air in 1996 with its combination of hard news, slick format and talk shows that broke taboos in the Arab world.
While its Arab perspective delighted an audience sometimes irritated - or simply not reached - by CNN or BBC World, Al Jazeera offended Arab governments by giving dissidents a platform and hosting often raucous political debates.
Saudi Arabia hit back with Al Arabiya. Now Arab governments from Abu Dhabi to Mauritania have their own satellite stations, as do some Lebanese factions such as Hizbollah.
Al Jazeera, which plans to launch its own English channel this year, also upset Washington by airing statements from al Qaeda’s Osama bin Laden after the Sept. 11 attacks.
As Arab anger mounted over the Iraq war and US support for Israel, the Americans launched Al Hurra (the Free One) Arabic TV station in 2004 to cut through what President George W Bush called “the barriers of hateful propaganda” in the Middle East.
Least popular: A poll published by the University of Maryland last year showed Al Hurra was the least watched of eight Arabic networks. Hizbollah’s al-Manar channel did little better. Al Jazeera led with 65 percent of viewers, trailed by Al Arabiya on 34 percent.
The survey, conducted in October with pollsters Zogby International, did its research in Jordan, Lebanon, Morocco, Saudi Arabia, Egypt and the United Arab Emirates.
Can new Western entrants add value for Arab viewers?
Lawrence Pintak, director of the American University in Cairo’s Adhem Center for Electronic Journalism, said BBC Arabic TV might be best-placed to win over an Arab public sceptical of Western “public diplomacy” and jaded by media overload.
“The BBC brings a lot of credibility,” he said, citing the track record of the BBC’s Arabic radio service, for decades a listening habit for Arabs seeking independent news.
Competitors suggest that the BBC’s Arabic venture, directly funded by the Foreign Office, may be tarnished by the British government’s decision to join the US-led invasion of Iraq.
Johannes Hoffmann, spokesman for Deutsche Welle, said Arab viewers perceived the German station, unlike the US or British media, as independent and objective. “After all, we were not one of the warring parties (in Iraq),” he said.
Abunimah said anything that smacked of propaganda would fall flat among Arabs tired of being treated as if they were stupid.
“We don’t need more documentaries about Denmark without addressing the political divides (between Arabs and the West).”
Foreign media eyeing the Arab world should complement their coverage with “an honest acknowledgement of what is at the root of the divisions - anger at the policy choices of Western governments and intolerance in Western societies,” he said. reuters
البنات وفضل تربيتهن
Girls are a blessing from Allah swt and a means of attaining Paradise. The love of boys and hatred of girls is a custom from the days before Islam, the Days of Ignorance, and are rejected by the Quran. We find on the contrary, that Islam encourages Muslims and believers to seek out the great rewards obtained for those who raise their daughters on love of Allah and love of the Prophet (s). The Prophet (s) said “If a person has a baby girl, teaches her, raises and trains her well, then gives her hand in marriage, Allah gives him a double reward.” The Prophet (s) said, “If a person has a baby girl and never humiliated her and never put her down and never put his son above her, Allah will grant him paradise.” The Holy Quran encourages the teaching of girls and called for women to be partners in interfaith debates when it says, “If any one disputes in this matter with thee, now after (full) knowledge hath come to thee, say: ‘Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!’" In this verse, Allah mentioned the women in total equality with the men, as participants in a religious debate with unbelievers who refused to accept the faith in the time of the Prophet (s).
حقوق الأنسان في الأسلام ولجان حقوق الأنسان
The political system of Islam is based on the three principles of towhid(Oneness of Allah), risala (Prophethood) and Khilifa(Caliphate).
Towhidmeans that one Allah alone is the Creator, Sustainer and Master of the universe and of all that exists in it - organic or inorganic. He alone has the right to command or forbid. Worship and obedience are due to Him alone. No aspect of life in all its multifarious forms ¾ our own organs and faculties, the apparent control which we have over physical objects or the objects themselves ¾ has been created or a acquired by us in our own right. They are the bountiful provisions of Allah and have been bestowed on us by Him alone.
Hence, it is not for us to decide the aim and purpose of our existence or to set the limits of our worldly authority; nor does anyone else have the right to make these decisions for us. This right rests only with Allah. This principle of the Oneness of Allah makes meaningless the concept of the legal and political sovereignty of human beings. No individual, family, class or race can set themselves above Allah. Allah alone is the Ruler and His commandments constitute the law of Islam.
Risala is the medium through which we receive the law of Allah. We have received two things from this source: the Qur’an, the book in which Allah has expounded His law, and the authoritative interpretation and exemplification of that Book by the Prophet Muhammad (blessings of Allah and peace be upon him), through word and deed, in his capacity as the representative of Allah. The Qur’an laid down the broad principles on which human life should be based and the Prophet of Allah, in accordance with these principles, established a model system of Islamic life. The combination of these two elements is called the shari’a (law).
Khilifa means "representation". Man, according to Islam, is the representative of Allah on earth, His vice-gerent; that is to say, by virtue of the powers delegated to him by Allah, and within the limits prescribed, he is required to exercise Divine authority.
To illustrate what this means, let us take the case of an estate of yours which someone else has been appointed to administer on your behalf. Four conditions invariably obtain: First, the real ownership of the estate remains vested in you and not in the administrator; secondly, he administers your property directly in accordance with your instructions; thirdly, he exercises his authority within the limits prescribed by you; and fourthly, in the administration of the trust he executes your will and fulfils your intentions and not his own. Any representative who does not fulfil these four conditions will be abusing his authority and breaking the covenant which was implied in the concept of "representation".
This is exactly what Islam means when it affirms that man is the representative (khalifa) of Allah on earth. Hence, these four conditions are also involved in the concept of Khalifa. The state that is established in accordance with this political theory will in fact be a caliphate under the sovereignty of Allah.
Democracy In Islam
The above explanation of the term Khilafa also makes it clear that no individual or dynasty or class can be Khalifa: the authority of Khilafa is bestowed on the whole of any community which is ready to fulfil the conditions of representation after subscribing to the principles of towhid and Risala. Such a society carries the responsibility of the Khilafa as a whole and each one of its individuals shares in it.
This is the point where democracy begins in Islam. Every individual in an Islamic society enjoys the rights and powers of the caliphate of Allah and in this respect all individuals are equal. No-one may deprive anyone else of his rights and powers. The agency for running the affairs of the state will be formed by agreement with these individuals, and the authority of the state will only be an extension of the powers of the individuals delegated to it. Their opinion will be decisive in the formation of the government, which will be run with their advice and in accordance with their wishes.
Whoever gains their confidence will undertake the duties and obligations of the caliphate on their behalf; and when he loses this confidence he will have to step down. In this respect the political system of Islam is as perfect a dorm of democracy as there can be.
What distinguishes Islamic democracy from Western democracy, therefor, is that the latter is based on the concept of popular sovereignty, while the former rests on the principle of popular Khilafa. In Western democracy, the people are sovereign; in Islam sovereignty is vested in Allah and the people are His caliphs or representatives. In the former the people make their own; in the latter they have to follow and obey the laws (shari’a) given by Allah through His Prophet. In one the government undertakes to fulfil the will of the people; in the other the government and the people have to fulfil the will of Allah.
The Purpose Of The Islamic State
We are now in a position to examine more closely the type of state which is built on the foundations of tawhid, Risala and Khilafa.
The Holy Qur’an clearly states that the aim and purpose of this state is the establishment, maintenance and development of those virtues which the Creator wishes human life to be enriched by and the prevention and eradication of those evils in human life which He finds abhorrent. The Islamic state is intended neither solely as an instrument of political administration nor for the fulfillment of the collective will of any particular set of people; rather, Islam places a high ideal before the state for the achievement of which it must use all the means at its disposal.
This ideal is that the qualities of purity, beauty, goodness, virtue, success and prosperity which Allah wants to flourish in the life of His people should be engendered and developed and that all kinds of exploitation, injustice and disorder which, in the sight of Allah, are ruinous for the world and detrimental to the life of His creatures, should be suppressed and prevented. Islam gives us a clear outline of its moral system by stating positively the desired virtues and the undesired evils. Keeping this outline in view, the Islamic state can plan its welfare programme in every age and in any environment.
The constant demand made by Islam is that the principles of morality must be observed at all costs and in all walks of life. Hence, it lays down as an unalterable policy that the state should base its policies on justice, truth and honesty. It is not prepared, under any circumstances, to tolerate fraud, falsehood and injustice for the sake of political, administrative or national expediency. Whether it be relations between the rulers and the ruled within the state, or the relations of the state with other states, precedence must always be given to truth, honesty and justice.
Islam imposes similar obligations on the state and the individual: to fulfil all contracts and obligations; to have uniform standards in dealings; to remember obligations along with rights and not to forget the rights of others when expecting them to fulfil their obligations; to use power and authority for the establishment of justice and not for the perpetration of injustice; to look upon duty as a sacred obligation and to fulfil it scrupulously; and to regard power as a trust from Allah to be used in the belief that one has to render an account of one's actions to Him in the life Hereafter.
Fundamental Rights
Although an Islamic state may be set up anywhere on earth, Islam does not seek to restrict human rights or privileges to the boundaries of such a state. Islam has laid down universal fundamental rights for humanity which are to be observed and respected in all circumstances. For example, human blood is sacred and may not be spilled without strong justification; it is not permissible to oppress women, children, old people, the sick or the wounded; women's honour and chastity must be respected; the hungry must be fed, the naked clothed and the wounded or diseased treated medically irrespective of whether they belong to the Islamic community or are from amongst its enemies. These, and other provisions have been laid down by Islam as fundamental rights for every man by virtue of his status as a human being.
Nor, in Islam, are the rights of citizenship confined to people born in a particular state. A Muslim ipso facto becomes the citizen of an Islamic state as soon as he sets foot on its territory with the intention of living there and thus enjoys equal rights along with those who acquire its citizenship by birth. And every Muslim is to be regarded as eligible for positions of the highest responsibility in an Islamic state without distinction of race, colour or class.
Islam has also laid down certain rights for non-Muslims who may be living within the boundaries of an Islamic state and these rights necessarily form part of the Islamic constitution. In Islamic terminology, such non-Muslims are called dhimmis (the covenanted), implying that the Islamic state has entered into a covenant with them and guaranteed their protection. The life, property and honour of a dhimmis is to be respected and protected in exactly the same way as that of a Muslim citizen. Nor is there difference between a Muslim and a non-Muslim citizen in respect of civil or criminal law.
The Islamic state may not interfere with the personal rights of non-Muslims, who have full freedom of conscience and belief and are at liberty to perform their religious rites and ceremonies in their own way. Not only may they propagate their religion, they are even entitled to criticize Islam within the limits laid down by law and decency.
These rights are irrevocable. Non-Muslims cannot be deprived of them unless they renounce the covenant which grants them citizenship. However much a non-Muslim state may oppress its Muslim citizens it is not permissible for an Islamic state to retaliate against its non-Muslim subjects; even if all the Muslims outside the boundaries of an Islamic state are massacred, that state may not unjustly shed the blood of a single non-Muslim citizen living within its boundaries.
Executive And Legislature
The responsibility for the administration of the government in an Islamic state is entrusted to an amir (leader) who may be compared to the president or the prime minister in a Western democratic state. All adult men and women who subscribe to the fundamentals of the constitution are entitled to vote for the election of the amir.
The basic qualifications for an amir are that he should command the confidence of the majority in respect of his knowledge and grasp of the spirit of Islam, that he should possess the Islamic quality of fear of Allah and that he should be endowed with qualities of statesmanship. In short, he should have both virtue and ability.
A shoora(advisory council) is also elected by the people to assist and guide the amir. It is incumbent on the amir to administer his country with the advice of this shooraThe amir may retain office only so long as he enjoys the confidence of the people and must relinquish it when he loses that confidence. Every citizen has the right to criticize the amir and his government and all reasonable means for the ventilation of public opinion must be available.
Legislation in an Islamic state is to be carried out within the limits prescribed by the law of the shari’a. The injunctions of Allah and His Prophet are to be accepted and obeyed and no legislative body may alter or modify them or make any law contrary to them. Those commandments which are liable to two or more interpretations are referred to a sub-committee of the advisory council comprising men learned in Islamic law. Great scope remains for legislation on questions not covered by specific injunctions of the shari’a and the advisory council or legislature is free to legislate in regard to these matters.
In Islam the judiciary is not places under the control of the executive. It derives its authority directly from the shari’a and is answerable to Allah. The judges are appointed by the government but once a judge occupies the bench he has to administer justice impartially according to the law of Allah; the organs and functionaries of the government are not outside his legal jurisdiction, so that even the highest executive authority of the government is liable to be called upon to appear in a court of law as a plaintiff or defendant. Rulers and ruled are subject to the same law and there can be no discrimination on the basis of position, power or privilege, Islam stands for equality and scrupulously adheres to this principle in social, economic and political realms alike.
Human Rights, The West And Islam
The Western Approach
People in the West have the habit of attributing every beneficial development in the world to themselves. For example, it is vociferously claimed that the world first derived the concept of basic human rights from the Magna Carta of Britain - which was drawn up six hundred years after the advent of Islam. But the truth is that until the seventeenth century of no-one dreamt of arguing that the Magna Carta contained the principles of trial by jury, Habeas Corpus and control by Parliament of the right of taxation. If the people who drafted the Magna Carta were living today they would be greatly surprised to be told that their document enshrined these ideals and principles.
To the best of my knowledge, the West had no concept of human and civic rights before the seventeenth century; and it was not until the end of the eighteenth century that the concept took on practical meaning in the constitutions of America and France.
After this, although there appeared references to basic human rights in the constitutions of many countries, more often than not these rights existed only on paper. In the middle of the present century, the United Nations, which may now be more aptly described as the Divided Nations, made a Declaration of Universal Human Rights, and passed a resolution condemning genocide; regulations were framed to prevent it. But there is not a single resolution or regulation of the United Nations which can be enforced if the country concerned wants to prevent it. They are just expressions of pious hopes. They have no sanctions behind them, no force, physical or moral, to enforce them. Despite all the high-sounding resolutions of the United Nations, human rights continue to be violated and trampled upon.
The Islamic Approach
When we speak of human rights in Islam we mean those rights granted by Allah. Rights granted by kings or legislative assemblies can be withdrawn as easily as they are conferred; but no individual and no institution has the authority to withdraw the rights conferred by Allah.
The charter and the proclamations and the resolutions of the United Nations cannot be compared with the rights sanctioned by Allah; the former are not obligatory on anybody, while the latter are an integral part of the Islamic faith. All Muslims and all administrators who claim to be Muslim have to accept, recognize and enforce them. If they failed to enforce them or violate them while paying lip-service to them, the verdict of the Holy Qur’an is unequivocal:
"Those who do not judge by what Allah has sent down are the disbelievers (Kafirun)." (5:44)
The following verse also proclaims:
"They are the wrong-doers (zalimoon)". (5:45)
A third verse in the same chapter says:
"They are the perverse and law-breakers (fasiqoon)." (5:47)
In other words, if temporal authorities regard their own words and decisions as right and those given by Allah as wrong, they are disbelievers. If, on the other hand, they regard Allah's commands as right but deliberately reject them in favour of their owns decisions, then they are wrong-doers. Law-breakers are those who disregard the bond of allegiance.