The Significance and Role of the Theme of Hospitality Essay Example for Free

The Significance and Role of the Theme of Hospitality Essay In Ancient Greece, when the world was still young and vastly unexplored, people relied on good faith in welcoming strangers in their lands hoping that the favor shall also be repaid in kind in the future when they too shall travel. There were poor means of communication between tribes, cities or small communities separated by a wide expanse of empty land and the open sea. Anyone who decides to set out on an epic voyage to uncharted territories can only trust the unspoken tradition of hospitality among people scattered in unknown places. One can not depend solely on personal renown to be allowed access in strange lands. Similarly, while the fame and reputation of Odysseus did precede him throughout the lands, it was not so much because of his prominence that helped him through his voyage. Rather it was due to the practice of unconditional altruism which played an important role in Odysseus’s travels. It is the principle of doing to others what one wishes that others do in return. It is the unspoken bond of humanity among individuals who were then too few in the world and had each other to ask for assistance as brothers and comrades in the nascent world The theme of travel and wandering prevails in the Homer’s Epic, the Odyssey. After the fall of Troy, Odysseus with his small army set out to sail for home. However, he was destined to suffer years of torment and agony because Poseidon, among a number of other gods, wanted to prevent him from ever succeeding while the rest of the gods in Mount Olympus pitied him and wanted him to succeed. Just like the harsh and uninviting ocean storms, Odysseus’ fate was tossed and turned by the whims of these gods. He was subjected to numerous trials and tests during his protracted journey home until he finally reached Ithaca and proved to be seaworthy, so to speak, in all respects (Aylen, 1964). Yet travel only underscores the salient theme of hospitality during the ancient era. Travel was prevalent during that time of exploration and the growth of Western civilization. People traveled for commerce and trade including the exchange of goods and ideas. Trade routes were established specifically to satisfy a society’s needs to go beyond their borders and establish different friendly relations with other states (Aylen, 1964). Trade routes were also developed to make sure that voyage to and fro is very convenient, safe and fast. Along trade routes and other important nautical highways were small tribes peppered along the shorelines. One or two may be hostile and unaccommodating to seafarers but even if most of them are highly suspicious of strangers, they still treated them with kindness even extravagance (1964). To everybody’s minds, it is most likely that people will continue to pass by routes and highways of exchange and its better to treat them well as opposed to driving them away and creating feud than friendship. A visitor today may be one’s host in the future. Likewise, a stranger that passes now might become a good friend eventually. Hospitality, the ready and willing cordial welcome of guests from strange lands, made voyage in the ancient world possible and better. The desire for adventure, to travel and to discover new places will have been a nightmare if people did not practice amicable attitudes to strangers. The benefits of being hospitable to seafarers outweigh the risks of treating strangers like friends into one’s home. Put differently, the risk in turning away visitors is more costly resource-wise than providing feasts and unlimited assistance to whoever is need of help (Aylen, 1964). It is true that the host, in order to show goodwill, have to go the distance of putting up expensive festive celebrations or sacrifice the best of what little resource he may have in his storehouse, but these things are necessary costs before reaping the benefits of being kind to a stranger who might later turn out to be a king or some rich merchant. Hospitality, in other words, is an investment in the future (1964). Ties of blood and friendship are created or destroyed by the practice of this tradition. Odysseus’ adventures and other incidental stories in Homer’s Odyssey evince the importance of hospitality in the sparsely populated ancient world. The different ways in which he and his men were welcomed in strange lands spelled either good tidings or disaster for them as the guests of honor and for the hosts. The mythical undertones that gird the motives of the hosts to give assistance in an ostentatious fashion merely attribute the sense of the divine in an otherwise natural and practical way to create stronger and long-lasting friendships. Book III of the epic, where Athena goaded Nestor to assist Telemachus in his business, was an adornment. It supports the traditional claim that hospitality was completely sanctioned by the gods. Anyone who fails or transgresses this tradition had to answer to the gods. In the same vein, Nestor provided food, shelter and a decent means of transportation for Telemachus, who was out in an important errand, upon the advice of the mentor god (Kitto, 1990). The fact that Nestor gave without question is instructive on the point that any material gifts to the hosts are just as good as altar sacrifices to the gods. In other words, Nestor showed his best form of hospitality in consideration of accumulating favors from the gods, if not militate the possibility of incurring the wrath of the gods. Being hospitable had a two-pronged effect, one that redounds positively to the host as a friend to the guest and the host as a favored individual in the eyes of the gods (Kitto, 1990). Subsequently in Book IV, Homer reveals subtly another good reason why hospitality was an important element in the epic. At first, upon the arrival of Telemachus and Nestor’s son, a messenger reported to Menelaus that â€Å"there are two strangers here, two men who look as if they are descended from great Zeus† and asked politely, â€Å"so tell me if we should, on their behalf, take their fast horses out of harness, or send them off to find some other host wholl welcome them as friends† (Book IV, Lines 31-40). The herald was both being courteous and cautious at the same time. He apprises to Menelaus that visitors, who looked like Greeks, were at their doorsteps and awaited the king’s instructions whether or not to accept them as guests or send them off to another place where they shall also be welcomed. The fact that the herald seemed a bit hesitant to allow the visitors in does not lessen the sense of hospitality in the epic. If anything, the question was addressed to the king taking into account the fact that they were presently engaged in other festivities. At any rate, Menelaus, hurriedly dispatched the notion and with playful chiding, told the messenger to tarry no longer in calling Telemachus and his companion and letting them in, saying: â€Å"Before today, Eteoneus, son of Boethous, you havent been a fool. But now you talk just like a silly child. For both of us often feasted on the hospitality of other men before we got back here, hoping that Zeus would give us some relief from later suffering (emphasis supplied). So unhitch those horses the strangers brought, and bring the men inside, so they may dine† (Book IV Lines 42-50). The lines in italics bespeak Menelaus anxious anticipation to finally have the opportunity to repay the favors he had been getting ever since he left for Troy. Indeed, he has enjoyed the hospitality of strangers in different lands and now is the best time to return the favor to another stranger. It is in the hope of perpetuating the cycle of hospitality as a tradition which turns full circle in his acceptance of two strangers and shall be repeated in the future when Menelaus himself shall travel again. Also, it bears stressing that Menelaus had no idea who these strangers were before welcoming them in with such gusto. It was only when the strangers had entered and set properly before the tables of festivity before Menelaus started to asked who they were and what brings them to his place right after they shall have dine with him. To wit: â€Å"enjoy our food and once youve had your meal, well ask you who you are. For in you two your parents breeding has not been destroyed—since you are from a royal human stock, from god-nurtured kings who wield a scepter [†¦] Worthless men could not father men like you† (Book IV, lines 61-67). More importantly, when Menelaus invoked Zeus in kind and in favor to justify the need to welcome the strangers in, the epic reveals yet another layer in the theme of hospitality (Kitto, 1990). Zeus was actually in fact the god of travelers and of hospitality (1990). He favors those who treat visitors well and guests who behave themselves properly while being accommodated (1990). This reciprocity of kindness and courteousness is embodied in the traditional concept of the Xenia, where both the host and the guest follow certain predetermined divine rules in terms of hospitality. The host must provide necessary assistance to his guests and treat him as a part of the household, whilst the guest must not desecrate the honor granted to him. The host must not ask impertinent questions or if he must, out of polite curiosity, it can only be done after the guest has fully settled himself in and satisfied his needs. When the time comes for the guest to depart, the host shall, or regularly will, give a parting gift to bid the guest farewell and god-speed in his journey. Xenia is a Greek ancient custom of treating strangers as friends in the household. The practice of which has been so pervasive that it has partaken the nature of a ritual that still bears persuasive force even among modern societies in the Western world (1990). Otherwise, a person who does not observe the rite of the xenia or practically of hospitality, the consequences are dire either with respect to the gods’ fury or men’s retribution (1990). On another note, a perusal of Menelaus’ and his subjects’ attitude towards their guests, who had an air of royalty and superiority, will uncover another dimension of the concept of hospitality. Curiously enough, both the messenger and Menelaus noticed a semblance between them and the two strangers. They both automatically assumed that Telemachus and his companion were of divine and royal origin. As such, they were moved to treat them to which their station in life properly deserves. A whole feast befitting a king was given in honor of Telemachus. In addition, arguing that Telemachus was not a king, his Greek appearance perhaps inspired a sense of kinship with Menelaus being both Greeks. Indeed, if men had a tendency to behave altruistically towards individuals who physically resembled them, they might indirectly be doing their own kind a huge favor by being hospitable to Greek strangers. Menelaus, like other Greeks, had a kin-like tendency to identify with strangers who closely resemble oneself physically. This kind of natural response would lead to the providential growth of one’s race. At a time when Greeks moved around little or heavily throughout the region, chances are high that any random individual that pays a visit may be close kin to the host, not just in terms of ties of friendship but even through blood-lines. Thus, being nice to any stranger who look similar or appears to share the same qualities as one may possess, could have a positive survival value in the long run. In this sense, Homer seems to imply that being hospitable to strangers is more than just showing good manners and courtesy. In a time when the Greeks were holding off invaders from their lands it is but wise to know your allies and treat them well, for in the off chance that the nation-states have to unite in battle against foreign belligerent armies, the person you welcome today might be the very person fighting with and for you in war. Menelaus, being a warmonger himself, knows this too well and at the sight of a fellow Greek in need of help, he had no qualms in giving him what he, as a member of a race, rightly deserves. Homer continues to wax different dimensions of hospitality in Books V-VIII which stresses the importance of Xenia and the concept of hospitality in the survival of Odysseus in his journey. At around this time, Odysseus has recently departed the place of Calypso. He set out to sail in a raft but was constantly being harassed by Poseidon who determined to kill him. Odysseus had been washed over to alien shores but was lucky enough to find people willing to give him some assistance. However, Homer casts a shadow of doubt as to the genuine motives of the people who came to the aid of Odysseus. Upon Odysseus’ unplanned arrival at the land of the Phaeacians, he was met with several people who were wondering who he was. There is an air of foreboding and caution since in all appearances and circumstances Odysseus was a total stranger. Athena while disguised as stranger admonished Odysseus that: â€Å"The people here are not fond of strangers—they dont extend a friendly welcome to those from other lands, but put their trust in their swift ships to carry them across vast gulfs of the sea† (Book VII, lines 40-45). Nonetheless, after Odysseus, who was then covered in mist which later dispersed, prostrated himself before the attendants inside the palace, he was welcomed to dine and sleep in the palace if only because they were wary of strangers but had a heart for those who pay homage properly viz. by being pious suppliants. The attendants of the palace were not as welcoming as the Greeks. Yet they gave him something to drink, clothe himself and sleep on until Alcinous the king would pass wise judgment on the best way to treat Odysseus. Thereafter, king Alcinous bid the Phaeacians to extend a little warmth of kindness to Odysseus before he sets out for his home again with a sacrifice to be made to Zeus. The king made it clear that in no way was Odysseus to be ill-treated or harm precisely because for such a long time the gods have yet to show their true form and the stranger before them might be one of the gods. Odysseus was quick to reply that he was an ordinary man stranded and lost at sea. The wise and timely words of Odysseus gained the approval of everyone in the majestic palace. King Alocinous even offered his daughter in marriage so then their line would continue to produce wise men like him. At this point, Odysseus, with his cunning and resourcefulness, had finally earned not only the respect of the Phaeacians but his keep during his stay at the palace (Book VII, Lines 380-400). Later in Book VIII, the brand of hospitality shown by the Phaeacians is beginning to look more obvious. Athena knows well that the Phaeacians were not good with strangers and as such, in order to compel respect and awe among them, Athena â€Å"poured an amazing poise on him [Odysseus], across his shoulders and his head and made him look taller and more powerful, so the Phaeacians would welcome him, and he would win from them respect and awe (Book VIII, Lines 18-24). Indeed, as it were, people are moved to show generosity and courtesy in varying levels of motivation. It could be purely out of the kindness of one’s heart, the desire to be repaid in turn in the future, to help a kinsman, or it could well probably be shown out of respect, fear and awe. As in the case of Odysseus’ stay with the Phaeacians, he had nothing else but his wisdom and the guidance of Athena to merit the approving welcome of his hosts. Although the Phaeacians were not famous for being so accommodating to strangers, they still observed the rituals of hospitality and Xenia by offering their guest a means to get back home—fifty handpicked men of the finest caliber and a ship to sail with as well. On the part of the Odysseus as the guest of honor, when provoked into an experiment of skill and strength, did show some remarkable feats but spurned suggestions of having to wrestle with his host lest his fortunes may turn (Book VIII, 40). Thus far, Homer has shown how people of the ancient world have embraced and perceived hospitality as a part of their customs and way of life. Hospitality was presented as a tool to earn favors and forge relationships among men, and as an unconditional gift to which the reward is the sense of satisfaction from being able to lend a hand to those in need. However, hospitality may lend itself to abuse what with the fact that people seem to be kind and generous all the time. Such abuse of hospitality is not without a fitting punishment at the instance that a guest desecrates the honor of the host. Book IX of the epic, narrates Odysseus’ experience with the Cyclops. He recounts that when he left to check their ship his men wantonly killed a number of sheep in the midst and casually ate what they could grab their hands on. Odysseus had a share in the loot as well and even went inside the cave which was the house of the terrible Cyclops. But when the master of the house arrived, in trembling and fear-inspiring fashion, none of the supplications of Odysseus neither his wise and calculated words had an effect to the Cyclops (Book IX, Lines 331-339). The Cyclops was angry because uninvited strangers ate some of his prized sheep and even slept on his abode. The Cyclops bellows that he was not afraid of Zeus. Thus, he had no business whatsoever neither had he any divine obligation to show kindness to the trespassers. He can do whatever he wanted with the strangers who were presently trapped inside the cave (Book IX, Lines 300-310). In the same breath, Homer attributed the inhospitality with the fact that Odysseus and his men failed to pay the proper respects to their host. They went on pillaging resources without asking for permission. The Cyclops would have been more lenient had they observed the rites as visitors. At any rate, the Cyclops is a being beyond the control of established rules and laws of men. This was a creature who did not answer to the gods. It was an independent and free-thinking uncivilized brute that could do as he please without fear of incurring the wrath of the gods. Furthermore, the Cyclops did not fit the ideal host precisely because he had nothing to gain from feeding, clothing and accepting into his home strangers who come his way. At the least, strangers who pass by are nothing but piecemeal desserts to him. The Cyclops was only interested in entertainment and food, and cared little about the problems of stranded seafarers. Then again, as a host who had performed poorly in attending to his visitors, the Cyclops suffered his just punishment. Odysseus and his men crafted a scheme to escape and in the process gorged the only eye of the Cyclops, depriving him totally of the sense of sight. What worse punishment can there be to a Cyclops than to take from him his one eye for being inhospitable? The lack of hospitality in Book IX of the epic and in other parts signifies the untamed and wild aspects of the ancient world. It is true that there are many who are willing and able to render aid to strangers with such generosity and kindness. Yet it is equally true that there are some who are not so keen in helping out people in need. The ancient world has a collection of creatures and beings of this sort. Driven by selfishness and self-serving interest, they see little benefits in spending resources, time and energy to outsiders. Not even the divine and universal laws of gods and men’s customs and traditions have the power to compel them to do the right thing. Such creatures are uncivilized and nothing can be expected from them but hostility and danger. Wise words can not trick them to do something against their brutish nature. As independent creatures, they rely on themselves for support and livelihood. Anyone who intrudes into their domain is readily met with a poor or lack of kind treatment.

The Rise of Reggae and the influence of Toots and the Maytals. :: Essays Papers

The Rise of Reggae and the influence of Toots and the Maytals. Reggae music is one of the world’s few living folk music’s. It has remained incredibly popular and spontaneously generated by people’s experiences, emotions and traditions. Since it’s birth reggae music has been Jamaica’s emotional outlet, to express thoughts and feelings about life, love and religion. These popular sounds have been created without the interference of outside multinational markets, press agents and spin doctors. Reggae music is created with incredible amounts of soul and pride. It is more than just music, it is a way of life for those who live in Jamaica and many others around the world. Reggae music is soulful entertainment in Jamaica today, it’s a powerful social force that represents the pressures of everyday life putting them into words that describe, reveal and persuade the people that listen to its powerful messages. The music originated from confrontation and struggle, it’s based on freedom and never giving up. Politicians have been know to use reggae music as the central part of their campaigns. Prime Ministers have had songwriters create songs for their political campaigns, knowing full well that this music can easily bring crowds of people together, while uniting a country, and political party at the same time. The music of Jamaica began five centuries ago, when Columbus colonized the land of the Arawak Indians. This dates the start of oppression by first the Spanish and then the English in this area of the Caribbean. Blacks were brought in as slaves by the English, and although Jamaica has had it's independence since 1963, the tension of authority and control still reigns. Jamaica is a story of injustice, international influence, ineffective governing, and unequal distribution of wealth; all of these elements provide a solid base for the theme of oppression and the need for a revolution and redemption in Jamaican music. Reggae in particular reflects these injustices, and the feelings, needs and desires to change the lifestyle that Jamaicans have historically lived. Reggae music has two meanings. It’s generic name for all Jamaican popular music since 1960 (West Indian style of music with a strongly accented subsidiary beat, according to the Oxford dictionary) Reggae can also refer to the particular beat that was extremely popular in Jamaica from around 1969 to 1983. Jamaican music can be divided into four areas that carry their own distinctive beat.

Chilean Copper Mine Collapse Essay

When an unforeseen tragedy comes into a small community, the devastation can cause havoc. The members of the Chilean society found themselves with more questions than answers when word spread there had been a collapse in a local mine. The families of the trapped mine workers and employees affected were in need of guidance. When communicating the messages to Chilean people, awareness of the audience played an important role in ensuring all measures were being taken to save the miners lives. Trapped Miners in San Jose Mine During the summer of 2010, the San Jose, Chile copper mine collapsed trapping 33 miners inside. The employees of the mine, owned by Minera San Esteban Primera, were informed that the miners were trapped at a depth of approximately 300 meters with little to no food, water and oxygen. In the days that followed the initial collapse, a second collapse occurred leaving both rescuers and spectators wondering if the miners were even alive. (Weik, 2010). Considering the Audience It is important to remember the current state of shock, travesty and unawareness of the receivers within the Chilean community following the mines collapse. The families of the victims as well as the employees of the mine are in desperate need of answers and reassurance that rescuers are doing everything in their power to save the trapped miners. The messages relayed to these individuals need to be calm and collective while providing them with the information and details that are attainable at the current time. Government and mine officials also need to prepare to communicate to the employees and public future actions to be taken to prevent reoccurrence of this disaster. Families Potential Needs At the time of this catastrophe, the families of the trapped miners are in need of the most important thing in their lives at that moment, their trapped loved one. The families will need to be provided with a basic understanding of the factors involved with the collapse and what potential outcomes may occur. They will be in need of reassurance and comfort that all actions are being taken to confirm that a positive result will conclude this horrible misfortune. Lastly, it is important to provide the families with a plan in which rescuers are following and explain how the family member’s roles in saving the trapped miners are clarified. Employees Potential Needs Much like the families potential needs, the employees of the Chilean mine also need reassurance and guidance. It is likely that although the employees are concerned about how this collapse is going to affect them in the future, in the present moment they are concerned about the survival of their coworkers. A clear message will need to be presented to the employees indicating what role they can take in providing the rescuers with details they may need to help assist in the retrieval of the trapped miners. They also may be in need of counseling and other types of treatment as a result of experiencing such horrible events. Necessary Actions Prior to the messages being given, it is vital that the communicator has been provided with as many details as possible. This is important to know information that is both provided and withheld from the public for their safety. The message needs to be reviewed by both the mine company as well as any government officials involved in the incident. After a message has been communicated to the families and employees involved in the mine collapse, the most important actions to be taken is verification and understanding of the message. The communicator can provide these individuals with resources to assist them during this time such as crisis counselors. It will also be beneficial to make available written communication points that the families and employees can reference back to with questions and concerns. Lastly, a plan for continued communication is vital is supporting these individuals. It is important for a communicator to be aware of their audience, especially following a tragedy such as the Chilean mine collapse, when giving the message to the families and employees involved. The proper approach to relaying this message will provide the necessary support to instill the much needed sense of safety and security. Understanding the position of the receiver and their potential needs will assist in communicating the message intended. References Weik, J. (2010). Over 30 workers trapped after Chilean copper mine collapse. Metal Bulletin Daily, (224), 65.

Moral vs. Morale How to Choose the Right Word

Youre not alone if you have trouble deciding when to use the look-alike words moral and morale. In present-day English, the adjective moral relates to what is considered to be behaviorally right and wrong, and the noun morale refers to a mental or emotional state. In the relatively recent past, however, the Oxford English Dictionary reports that morale meant the morals or morality of a person or group of persons, and moral was sometimes used to mean the mental or emotional state of a person or persons, although neither of these usages is common today. How to Use Moral The adjective moral (with the stress on the first syllable) characterizes an action or object as ethical or virtuous. When it is used as a noun, moral refers to the ethical lesson or principle taught by a story or event. In the plural form, morals refers to a persons beliefs with respect to right and wrong, as well as his qualities in the areas of sexual morality and ethics as perceived by others. Moral was first used in English when Gregory the Greats sixth-century exposition on the Book of Job in the Judeo-Christian Bible was translated—the Latin title was Magna Moralia. How to Use Morale The noun morale (pronounced with the stress on the second syllable) means spirit or attitude, the mental state of a person or group involved in an activity. Morale, however, was borrowed from the French moral, meaning something like esprit de corps or the feeling of pride members of a group hold in belonging. The term was respelled to morale in English to preserve the French stress on the final syllable. Examples Use moral as an adjective when youre referring to a persons understanding of right and wrong. Our mayor is an outstanding example of high moral standards.My mother had great moral courage as an immigrant shopkeeper.Anne found herself in a moral dilemma, caught between what was right for her and right for her family. Moral as a noun is the underlying meaning of a particular fable or tale. The Greek storyteller Aesop (circa 620–564 B.C.) always included explicit morality lessons in his fables to teach children how to be better people. The moral of Aesops fable The Fox and the Grapes, was that its easy to condemn what you cant have. In the plural, the term morals is used as a general statement about a persons moral philosophy or a set of personal standards of right and wrong. My grandmother always ended our conversations by telling me that she didnt care for the lax morals of todays young people. Use morale when you refer to the mental or spiritual state of an individual or group.   When the teacher announced a pop quiz, the morale of the class quickly sank. How to Remember the Difference Although the two words have the same root and allied meanings, its easy to remember that morale is a noun that means a spirit or attitude if you pronounce it to yourself as mo-RALLY and think of a rally that gets people excited and uplifts the group. Sources Fogarty, Mignon. Moral Versus Morale. Grammar Girls 101 Misused Words Youll Never Confuse Again. New York: St. Martins Griffin, 2011. p. 84.Moral. Merriam-Webster, Merriam-Webster.Moral, n.  OED Online, Oxford University Press, December 2018.â€Å"Morale.†Ã‚  Merriam-Webster, Merriam-Webster.Morale, n.  OED Online, Oxford University Press, December 2018.