One of the Best Shots Ever Essay -- Narrative Memoir Essays

One of the Best Shots Ever   Ã‚  Ã‚  Ã‚  Ã‚   The soft moon rock jumped off the face of the club, as I moved through impact. All I saw was the perfect arch of the rock as it hurled through the air and over a small rock infested river that runs in front of the oblong green. I had just pulled off one of the best shots ever in my golf career.   Ã‚  Ã‚  Ã‚  Ã‚   It all started on a brisk August morning. That day I had to get up before the first rays of the sun could be noticed on the horizon. I awoke to the droning sound of my green digital alarm clock, and immediately jumped into a hot steaming shower to wake me up from a sleepless night. As I jumped out of the shower, I realized that I only had thirty minutes to be completely ready and do my morning warm-up. I flew through everything and still had to wait fifteen minutes for Jim to pick me up.   Ã‚  Ã‚  Ã‚  Ã‚   The drive down to Cedaredge took an eternity, since I was ready to get on the golf course. We drove in and noticed that we were the first of our team to arrive. This gave me plenty of time to get ready. I went inside the plain glass doors of the clubhouse and received a large, green, plastic bucket of range balls, picked up my clubs and headed to the driving range. I noticed that as I walked there was a slight coat of dew on everything. I set my bucket of balls down on the right side of the hitting area where I always went and proceeded to go through my routine. The ground was very supple, but I couldn't even make a divot in it early in the morning because I was so stiff. My swing had not yet gotten adjusted to feel each piece of the grass as it went over the ground. The first shot into the horizon was a promising one. It traveled perfectly with even a little right to left action, or a draw. Then the... ...ine the ball would be traveling on and noticed a crater of a ball mark from a previous shot hit to the green. I fixed the indention in the green so I was ready to putt. I used the red star of my marking to place my ball on the right line. I knew the putt was slick with a foot of break to the right which was perfect for me since I putt left handed. I lifted my belly putter out of my bag and took my stance over my Hogan ball. I felt my smooth stroke just tap the ball and heard the plunk of it dropping into the earth.   Ã‚  Ã‚  Ã‚  Ã‚   I had just planted a small moon rock into the center of the earth. It was no ordinary rock and it happened on the hardest hole I have ever played on a golf course. I knew as soon as my Hogan ball dropped the day was mine and all I needed was that one perfect shot (or lucky break of not going in the water) to get me started in my golfing career.

My Baptism Essay

The Sacrament of Baptism is often called â€Å"The door of the Church,† because it is the first of the seven sacraments not only in time (since most Catholics receive it as infants) but in priority, since the reception of the other sacraments depends on it. It is the first of the three Sacraments of Initiation, the other two being the Sacrament of Confirmation and the Sacrament of Holy Communion. Once baptized, a person becomes a member of the Church. Traditionally, the rite (or ceremony) of baptism was held outside the doors of the main part of the church, to signify this fact. The Necessity of Baptism: Christ Himself ordered His disciples to preach the Gospel to all nations and to baptize those who accept the message of the Gospel. In His encounter with Nicodemus (John 3:1-21), Christ made it clear that baptism was necessary for salvation: â€Å"Amen, amen I say to thee, unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God. † For Catholics, the sacrament is not a mere formality; it is the very mark of a Christian, because it brings us into new life in Christ. Baptism of Desire: That doesn’t mean that only those who have been formally baptized can be saved. From very early on, the Church recognized that there are two other types of baptism besides the baptism of water. The baptism of desire applies both to those who, while wishing to be baptized, die before receiving the sacrament and â€Å"Those who, through no fault of their own, do not know the Gospel of Christ or His Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do His will as they know it through the dictates of conscience† (Constitution on the Church, Second Vatican Council). Baptism of Blood: The baptism of blood is similar to the baptism of desire. It refers to the martyrdom of those believers who were killed for the faith before they had a chance to be baptized. This was a common occurrence in the early centuries of the Church, but also in later times in missionary lands. The baptism of blood has the same effects as the baptism of water. The Form of the Sacrament of Baptism: While the Church has an extended rite of Baptism which is normally celebrated, which includes roles for both parents and godparents, the essentials of that rite are two: the pouring of water over the head of the person to be baptized (or the immersion of the person in water); and the words â€Å"I baptize you in the name of the Father, and of the Son, and of the Holy Spirit. † The Minister of the Sacrament of Baptism: Since the form of baptism requires just the water and the words, the sacrament, like the Sacrament of Marriage, does not require a priest; any baptized person can baptize another. In fact, when the life of a person is in danger, even a non-baptized person—including someone who does not himself believe in Christ—can baptize, provided that the person performing the baptism follows the form of baptism and intends, by the baptism, to do what the Church does—in other words, to bring the person being baptized into the fullness of the Church. Infant Baptism: In the Catholic Church today, baptism is most commonly administered to infants. While some other Christians strenuously object to infant baptism, believing that baptism requires assent on the part of the person being baptized, the Eastern Orthodox, Anglicans, Lutherans, and other mainline Protestants also practice infant baptism, and there is evidence that it was practiced from the earliest days of the Church. Since baptism removes both the guilt and the punishment due to Original Sin, delaying baptism until a child can understand the sacrament may put the child’s salvation in danger, should he die un-baptized. Adult Baptism: Adult converts to Catholicism also receive the sacrament, unless they have already received a Christian baptism. (If there is any doubt about whether an adult has already been baptized, the priest will perform a conditional baptism. ) A person can only be baptized once as a Christian—if, say, he was baptized as a Lutheran, he cannot be rebaptized when he converts to Catholicism. While an adult can be baptized after proper instruction in the Faith, adult baptism normally occurs today as part of the Rite of Christian Initiation for Adults (RCIA) and is immediately followed by Confirmation and Communion. The Effects of the Sacrament of Baptism: Baptism has six primary effects, which are all supernatural graces: 1. The removal of the guilt of both Original Sin (the sin imparted to all mankind by the Fall of Adam and Eve in the Garden of Eden) and personal sin (the sins that we have committed ourselves). 2. The remission of all punishment that we owe because of sin, both temporal (in this world and in Purgatory) and eternal (the punishment that we would suffer in hell). 3. The infusion of grace in the form of sanctifying grace (the life of God within us); the seven gifts of the Holy Spirit; and the three theological virtues. 4. Becoming a part of Christ. 5. Becoming a part of the Church, which is the Mystical Body of Christ on earth. 6. Enabling participation in the sacraments, the priesthood of all believers, and the growth in grace. Question: What is Baptism? Christian denominations differ widely on their teachings about baptism. Some believe baptism accomplishes the washing away of sin. Others consider baptism a form of exorcism from evil spirits. Still others teach that baptism is an important step of obedience in the believer’s life, yet only an acknowledgment of the salvation experience already accomplished – baptism itself has no power to cleanse or save from sin. The following takes a look at the latter perspective called â€Å"Believer’s Baptism:† Answer: A general definition for the word baptism is â€Å"a rite of washing with water as a sign of religious purification and consecration. † This rite was practiced frequently in the Old Testament. It signified purity or cleansing from sin and devotion to God. Since baptism was first instituted in the Old Testament many have practiced it as a tradition yet have not fully understood its significance and meaning. In the New Testament, the significance of baptism is seen more clearly. John the Baptist was sent by God to spread the news of the coming Messiah—Jesus Christ. John was directed by God (John 1:33) to baptize those who accepted his message. John’s baptizing is called â€Å"a baptism of repentance for the forgiveness of sins. † Mark 1:4 (NIV). Those baptized by John acknowledged their sins and professed their faith that through the coming Messiah they would be forgiven. Baptism then is significant in that it represents the forgiveness and cleansing from sin that comes through faith in the Lord Jesus Christ. The Purpose of Baptism: Water Baptism identifies the believer with the Godhead – Father, Son & Holy Spirit. â€Å"Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. † Matthew 28:19 (NIV) †¢Water Baptism identifies the believer with Christ in His death, burial and resurrection. â€Å"When you came to Christ, you were â€Å"circumcised,â €  but not by a physical procedure. It was a spiritual procedure–the cutting away of your sinful nature. For you were buried with Christ when you were baptized. And with him you were raised to a new life because you trusted the mighty power of God, who raised Christ from the dead. † Colossians 2:11-12 (NLT) â€Å"We were therefore buried with Him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. † Romans 6:4 (NIV) †¢Water Baptism is an act of obedience for the believer. It should be preceded by repentance, which simply means â€Å"change. † It is turning from our sin and selfishness to serve the Lord. It means placing our pride, our past and all of our possessions before the Lord. It is giving the control of our lives over to Him. â€Å"Peter replied, ‘Each of you must turn from your sins and turn to God, and be baptized in the name of Jesus Christ for the forgiveness of your sins. Then you will receive the gift of the Holy Spirit. ‘ Those who believed what Peter said were baptized and added to the church–about three thousand in all. † Acts 2:38, 41 (NLT) †¢Water Baptism is a public testimony – the outward confession of an inward experience. In baptism, we stand before witnesses confessing our identification with the Lord. †¢Water Baptism is a picture representing profound spiritual truth: Death – â€Å"I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me. † Galatians 2:20 (NIV) Resurrection – â€Å"We were therefore buried with Him through baptism into death in order that, just as Christ was raised from the dead through the glory of the father, we too may live a new life. If we have been united with Him like this in His death, we will certainly also be united with Him in His resurrection. † Romans 6:4-5 (NIV) â€Å"He died once to defeat sin, and now he lives for the glory of God. So you should consider yourselves dead to sin and able to live for the glory of God through Christ Jesus. Do not let sin control the way you live; do not give in to its lustful desires. Do not let any part of your body become a tool of wickedness, to be used for sinning. Instead, give yourselves completely to God since you have been given new life. And use your whole body as a tool to do what is right for the glory of God. † Romans 6:10-13 (NLT) Cleansing – â€Å"And this water symbolizes baptism that now saves you also – not the removal of dirt from the body but the pledge of a good conscience toward God. It saves you by the resurrection of Jesus Christ. † I Peter 3:21 (NIV) â€Å"But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. † I Corinthians 6:11 (NIV) Questions On Baptism Friday, October 10, 2003 Home Greetings! Initiation of a non-Christian into the Roman Catholic Church is celebrated in a Rite called â€Å"baptism†. In this rite, a person is either immersed in water, or sprinkled with water by another Christian who says, â€Å"I baptize you in the name of the Father, and of the Son, and of the Holy Spirit. What makes a baptism valid? Baptism is valid so long as water was used with the Trinitarian formula (See Mt 28:19 for the Trinitarian formula, and John 3:5 for the necessity of water). In an emergency, even tears or saliva could be used where running water is not present. Catholics believe that all people who have received water baptism in the Trinitarian formula are mysteriousl y united to the Church, and indwelt with the grace of Jesus Christ. What is grace? Grace is God’s favor, and more than this, it is the very life of God within a person through the Holy Spirit. With grace, three dispositions, or virtues are infused in the soul: faith, hope and love. God cannot co-exist with sin, and when we turn away from God, we can sin so badly as to cut off this flow of divine life within us. Catholics call this â€Å"mortal sin†, referring to the notion of deadly sin we find in 1 John 5:17. Yet, even when we sin mortally, the Council of Trent states that faith lingers in the soul to draw us back to Christ. Only blasphemy of the Holy Spirit – an ongoing and deliberate rejection of the free gift of grace – can damn us. We can trust teh one who started the work of salvation in us through baptism to bring it to completion. Is Baptism necessary for salvation? The Second Vatican Council affirms that the grace of baptism is necessary for salvation. Yet, the Council speaks of salvation outside, but not apart from the Church. Catholics believe that the grace of baptism is given through the rite itself, but is also provided to those who, through no fault of their own, have either never heard the Gospel, or heard the Gospel in a distorted manner so that they were unable to accept it. Many theologians (myself included) argue that anyone who has not actively rejected the Gospel as properly understood may be under the saving grace of baptismal grace. The Church has always maintained that the Old Testament prophets are counted among the saints in heaven. The Council of Trent affirmed that even prior to baptism, a grace called prevenient grace draws a person to baptism. Furthermore, the Church always taught that there is such a thing as baptism by desire. Traditionally, baptism of desire was used to refer to martyrs who were murdered while preparing for the rite of baptism. These various doctrines have lead theologians to the conclusion that there is saving grace available without strictly receiving water baptism. Yet, for a believer in Jesus Christ, it would make no sense to reject water baptism, since Christ himself was baptized and taught his disciples to baptize. In the early church, baptism was a public witness to becoming a Christian, and often a person was placing their life on the line by receiving the sacrament. To reject water baptism and claim to believe in Jesus is a contradiction, and in this sense, baptism is necessary for all believers. However, knowing that prevenient grace draws the sinner to the sacrament, many theologians today argue that there are two types of saving faith, and one depends on the other. Primordial faith is a trust in a vague and fuzzy awareness of divine holy mystery and openess to transcendant experience that goes beyond language. This faith is what begins the salvation process in us, and it is this grace that is spoken of when we say the grace of baptism is necessary for salvation. Many theologians since Karl Rahner argue that we are all born with the gift of such grace, even as we are all effected by original sin. If we respond to this grace, we seek language to describe the experience, and primordial faith is then translated into fiducial faith, which is the belief in a particular creed, doctrine, and set of religious practices. For the Catholic Christian, fiducial faith expresses itself and becomes actualized in cooperation with Christ through the sacraments. However, the non-Catholic may very well be saved by fiducial faith expressing primordial faith in a different cultural context. Who performs a baptism? Typically, a baptism is performed by a priests, but in an emergency, any Christian who has already received baptism can perform the rite. Catholics recognize the baptisms of other Christian demonimations as valid, so long as water was used, and the Trinitarian formula was followed. Catholics consider the rite of baptism to be a sacrament. Sacraments are outward signs of internal grace instituted by Christ and preserved in the Apostolic tradition. Catholics believe that Christ, himself, acts in each sacrament, so that even if a sacramental rite is performed by the worst sinner, the sacrament is valid. How often can baptism be received? Because it is the first step of initiation, baptism is only received one time in life, and Catholics do not believe anyone who has received a valid baptism needs to repeat it, even if the rite was performed before a person was fully mature, or the rite was by an imperfect person, or in a manner that was hasty or sloppy. Indeed, Catholics see it as a lack of faith to repeat baptism. At the same time, Catholics do bless themselves with holy water as they enter a church as a constant reminder of baptism. What are the effects of baptism? Perhaps the effects of baptism are best understood by looking at the symbolic meaning of the rite. Water is a natural symbol of birth, life, and cleanliness. It symbolizes birth as a mother’s water is broken. It symbolizes life as we need it for nourishment. It symbolizes cleanliness as we bathe daily with water. Water also symbolizes death, as we can drown in water. In Judaism, ritual baths and purifications symbolized that we were making ourselves presentable to God, the most high and most holy and pure being of all. According to the New Testament, the baptism of John, who preceded Jesus was a baptism of repentance. The word for repentance in Greek means conversion, and is rooted in the notion of turning a stiff neck. John seemed to use water baptism as a symbolic action to convey the notion of the hope to one day be immersed in the Spirit to be cleansed from sin to live a new life. John’s preaching was eschatological and forward looking, and painted a picture of cosmic conflict between good and evil. John’s baptism looked for the day when the Spirit would be poured forth like a river on the people to produce a change of heart. Jesus received the baptism of John, and many Bible scholars point to this incidence as evidence of a historical person named Jesus. According to the criteria of embarrassment, the early church would have no reason to invent this encounter, since the action implies John is greater than Jesus and that Jesus needed to repent. Many believers in Christianity are raised to believe that Jesus was baptized by John in order to provide us an example. However, this oversimplifies the issue, and implies that Jesus was play acting. Even a perfect person can and would have turning points in life if that person is fully human. A conversion experience does not always involve turning from sin to virtue. Rather, like a moth becoming a butterfly, a conversion experience can be growth from one stage of human development to another. The New Testament is clear that Jesus grew as a human person (See Luke 2:40). By receiving the baptism of John, Jesus reveals that he has fully entered the human condition. Like us, in his humanity, he longed to be immersed in the Holy Spirit and to grow and change. John preached that there would be one who come after him who would baptize with fire and Spirit. Having received the baptism of John, the growth or conversion that Jesus displayed was to begin to live as though the fullness of God’s reign was breaking into our world here and now, already present, but not fully present yet! There is some evidence in the New Testament that Jesus continued the ministry of baptism after John, and may have even rivaled John for a period (See John 4:1). However, where John was an ascetic preaching hell-fire and brimstone, Jesus preached that the reign of God was breaking in through mercy upon the marignalized. It is not that Jesus made no mention of hell. However, when he does mention hell, it is always in the context of the rigidly unforgiving, or those who commit heinous sins that hurt other people. For Jesus, it appears that baptism was transformed from a symbolic act that looked forward to a day of immersion in the Spirit, to a symbolic rite that made the Spirit present. In Jesus and his disciples, baptism truly became a rite of initiation for those who choose in the here and now to live in the reign of god breaking into our reality. By accepting the baptism of Jesus, one was chosing to live here and now as though God is your only king, and to trive for perfection. After the crucifixion and resurrection of Jesus, baptism took on new meaning. Under the inspiration of the Holy Spirit, Saint Paul called baptism an immersion in the death and resurrection of the Lord (See Romans 6:4 and Colossians 2:12). The author of 1 Peter refers to baptism as a cleansing. With Saint Augustine int he fourth century, the emphasis on the notion of bap tism as cleansing became critical in his debates with a monk named Pelegius. Pelegius believed that Christ saved us by offerring an example of perfection that we chose to follow by our own inherent goodness. Those who rejected Christ and refuse to imitate him are simply evil. Pelegius taught a crass works righteousness. Augustine, profoundly aware of his own sinfulness, countered that he could not even want to follow Christ if God had not given him the gift to desire Christ. Augustine, relying on Saint Paul, believed that we are saved by grace, and that grace enables us to imitate Christ. Augustine developed the concept of original sin to explain what he felt Paul was saying when Paul says all people are sinners due to Adam’s sin (see Romans 5:12). Augustine argued that grace is a completely free gift given to us while we are sinners, and through the gift, we are made righteous, with baptism symbolizing cleanliness and new birth. As a demonstration that he was interpreting the Scriptures correctly, Augustine wrote to Pelegius appealing to common tradition asking if what he was saying were not true, why does the Church baptize infants? So, the effect of baptism is that we die to our sinful selves to rise with him. Grace, the very life of Christ, is infused in the soul by the one who lives today! This new life is experienced as rebirth in water and Spirit. We are immersed int eh Holy Spirit so that live as sons of daughters of the great King of the universe, whose reign of peace and justice is breaking into the world through Christ acting in us. Why do Catholics baptize infants? Acts 10 speaks of the entire family of Cornelius, and the whole household, including his servants, receiving Peter and the Apostles to eventually become baptized. Catholics believe that the episode indicates the possibility that children were baptized within the New Testament period, since it is likely that Cornelius had children. Yet, there is no direct and unquestionable proof that infants were baptized in the New Testament. Many Protestant Christians argue that the symbolism of conversion and change is lost by performing baptism on infants, and that such batisms should be considered invalid. Catholics believe that in the early church, adult baptism was the norm as the Church reached out to new members. However, we saw above that Saint Augustine argued against the works righteousness of Pelegius by appealing to the already wide-spread and ancient tradition of infant baptism. Infant baptism may or may not not perfectly allow the recipient to experience grace as conversion. Yet, Catholics accept in faith that conversion is occurring even in the infant. For many Catholics, infant baptism is a response of gratitude to God for a child, and a celebration of birth. Parents naturally want to share their faith and culture with their children. As a rite of intitiation, baptism knits a person into that web of relationships that forms the Church – the Body of Christ. What Christian parent would not seek to have their child knit into this web of relationships? On a deeper theological level, Catholics speak of a real transformation taking place in the infant where all guilt of original sin is removed, and grace is infused in the soul conforming the child to Christ. Through baptism, a person is born again, and the effects of the sacraments last eternally! By offering the rite to an infant, we are emphasizing that grace is an absolutely free gift, not even earned by our desire for conversion or our intellectual undertsanding of what we receive. This may confuse many Protestants, who believe that Catholics teach works righteousness. The Catholic Church holds as infallible, according to Scripture, the local council of Orange, and the Ecumenical Council of Trent that salvation is by grace alone. However, Catholics believe that with new birth comes growth, and that with baptism, Christ’s life life is infused inthe soul to produce faith and works. Faith without works cannot save, and works without faith cannot save. Yet, the whole process of salvation is initiated as a free gift of Christ. See my essay Justification: Protestant or Catholic for more detail on this subject. In the New Testament, Paul speaks of laying hands on people after baptism, and James speaks of annointing people. The word â€Å"Christ† literally means â€Å"annointed†. Catholics generally believe that in the sacrament of confirmation (laying on of hands and annointing), a person is confirmed in the faith. This second sacrament completes initiation in the Catholic Church and is closely connected theologically to baptism, though separated by years in time for many Catholics. Adult converts receive the two sacraments together. This is usually done in young adulthood, and provides an opportunity for a similar experience to Protestant young adult conversion at baptism. Why do Catholics use the Trinitarian formula, and not the name of Jesus Personally, I am not sure that God considers the name of Jesus alone as an invalid baptism. However, there are denominations and churches separated from Rome who baptize in the name of Jesus only because they reject the doctrine of the Trinity. We saw above that the Trinitarian formula for baptism is Scriptural in Matthew 28:19. We know from early Church writings that the Trinitarian formula was used from most ancient times, and the doctrine was accepted as the correct interpretation of scripture by the world-wide Church at several Ecumneical Councils. Thus, Catholics believe that the Trinitarian formula is revealed through Scripture and Sacred Tradition to be a if not the correct way to do baptism. Since the issue arose late historically, and was clear attempt to break the unity of the Church, Catholics do require a new baptism for those who join s from a community that did not use the Trinitarian formula. Why do Catholics sprinkle instead of immersing? Immersion is the proper way to do baptism to convey the full symbolism of the sacrament. Sprinkling in the early church was only used for emergencies, such as impending death. As the Church expanded into Northern Europe, it is highly probable that cold weather caused Christians to turn more often to sprinkling. Irish missionaries may have carried the practic e back southward. The Church defends that baptism by sprinkling is valid. At teh same time, Vatican II called for a renewal and retrieval of the meaning of sacramental gestures so that the fullness of what was conveyed in the New Testament is mediated in the signs. I have seen more and more Catholic churches building baptismal fonts large enought to immerse an adult. In the future, I expect immersion to once again become the norm. One final point When John began baptizing, he warned his Jewish siblings that God could make children of Abraham from the stones. Receiving his baptism of repentence was useless if one was not changed by it. God always respects our freedom, and we are always free to reject and act against the grace that is given us. We do this when we sin. Catholics believe that God initiates the salvation as an absolutely free and unmerited gift that can start in an infant. Catholics believe that Christ acts in the sacrament, so that we can never say that baptism does not have an effect. Christ promised to act in every valid baptism. Even Adolf Hitler (who was baptized Catholic) was changed by the sacrament. (Think how much worse he may have been if his life were never touched by grace! Yet, knowing that every baptism has an effect on the recipient, and trusting individually that the One who died for me and began a work for me in baptism wants to bring it to completion, I must respond to him! John’s warning to the children of Abraham is still true for Christians. We must, by God’s continued outpouring of grace, receive the Lordship of Christ and allow his will to shape our lives and contin ually change us. While baptism always has an effect, not everyone who has been bapized is absolutely assured slavation.

Grameenphone Ltd. Financial Performance Analysis - 3504 Words

Letter of Transmittal 27th July, 2013 Riyashad Ahmed (RyA) School of Business North South University Sub: Submission of report for completion of course This is to inform you that we have completed the report on the assigned organization, Grameenphone ltd. The report focuses on financial performance evaluation of Grameenphone ltd and compares GP with the only other telecommunication company listed in the stock market, which is Bangladesh Submarine Cables Company ltd. (BSCCL). The report, titled Financial Performance Evaluation of Grameenphone Ltd has been prepared for the completion of the course Introduction to Financial Management. In writing this case, we have followed your instructions for report writing so as to present our views†¦show more content†¦The entire Grameenphone network is also EDGE/GPRS enabled, allowing access to high-speed Internet and data services from anywhere within the coverage area. There are currently nearly 5.8 million EDGE/GPRS users in the Grameenphone network. The company was successfully listed in the Stock Exchange in November 2009-after completion of the largest IPO in the history of Bangladesh capital market. Today, Grameenphone is the leading and largest telecommunications service provider in Bangladesh with more than 40.02 million subscribers as of December 2012. It provides services to rural and urban customers across Bangladesh, where mobile telephony is acknowledged as a significant driver of socio-economic development, for both individual and the nation. Performance Evaluation Grameenphone Ltd is one of the two telecom companies listed in Dhaka Stock Exchange (DSE) and Chittagong Stock Exchange (CSE). The other enlisted company is Bangladesh Submarine Cable Company Ltd. (BSCCL), which is the lone provider of submarine cable bandwidth in Bangladesh. None of the more direct competitors like Banglalink, Robi, Citicel or Airtel are listed. 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However, I always wantedRead MoreAssignment on Banglalink4731 Words   |  19 PagesUniversity, Sylhet Date of Submission: May 5, 2010 1 Introduction: There are currently six (6) mobile operators companies in Bangladesh. Banglalink is one of them. It is the second largest cellular service provider in Bangladesh after Grameenphone. As of November, 2009, Banglalink has a subscriber base of 12.99 million. It is a wholly owned subsidiary of Orascom Telecom.Banglalink had 1.03 million connections until December, 2005. The number of Banglalink users increased by 257 per cent

Adolf Hitler And The World War I - 1359 Words

Adolf Hitler is mostly known for the unforgettable things he accomplished during his era. He left a scar in the world that will never be cured. He was an intelligent and brilliant individual who seeked power. He used his abilities to achieve things that no other leader has done. Hitler was originally an adolescent who moved to Vienna to become an artist, but his dream abruptly changed. Starting another World War and bringing terror to people is not what he had in mind when he became leader of Germany. Hitler was born in the 20th of April in 1889. He was Austrian by birth, the fourth, and last child. In 1913, Hitler moved to Munich, Germany, where he tried to join the army but was told he was unfit for service, so Hitler immediately volunteered to become a messenger and was accepted. He served in the Bavarian Army during World War one. When Germany surrendered in November 1918, Adolf was very bothered by the news of armistice. He believed he had to save Germany, for the German unity w as was in jeopardy. Germany now had to follow the Treaty of Versailles and that angered Hitler even more. Hitler joined a small nationalist group called the German Workers’ Party and the group soon came to be known as the Nazi Party. He became the leader of this party and wanted to unite all Germans. The Nazi Party also demanded to get rid of the Treaty of Versailles and offered the twenty-five points. Some of the things included were unification of a greater Germany, land +Show MoreRelatedThe World War I And The Death Of The Adolf Hitler1048 Words   |  5 PagesParty. He was chancellor of Germany from 1933 to 1945, and served as dictator from 1934 to 1945. His policies triggered World War II and oversaw fascist policies that resulted in millions of deaths. Today we will discuss the early years, artistic dream, the role in World War I, rise to power, the leadership of Der Fà ¼hrer, and the death of the infamous Adolf Hitler. 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Is Euthanasia Morally and Philosophically Justifiable Essay

When considering whether the piece of legislation titled â€Å"The Death with Dignity Act† is morally and philosophically justifiable, the moral and philosophic viability of what is referred to as active voluntary euthanasia must first be evaluated. Because active voluntary euthanasia seeks to reduce the amount of suffering of the patients as well as offer individuals greater control over their life it can be justified, and the â€Å"Death with Dignity Act† outlines a responsible method for enacting active voluntary euthanasia. One of the most contentious issues when considering active voluntary euthanasia is the first part of the term—active. According to opponents of active voluntary euthanasia it is morally worse to actively cause the death of†¦show more content†¦Considering the hypothetical cancer patient, the amount of pain they would endure over the course of what could be several weeks would at best be a continuation of the pain which caused them to make this demand in the first place. However, if they were to be given and to accept the option of receiving a prescription to end their life they would be able to do so while potentially experiencing far less pain. In each case the doctor, whether through the cessation of treatment or through a prescription, ends the life of the individual thus there is no real moral difference between the two by this measure. If anything passive could be considered worse as it increases the amount of pain experienced by the individual. There is a notable counter-argument to this notion presented by Thomas Sullivan which argues that when a doctor withdraws any extraordinary treatment he or she â€Å"may forsee that the decision will hasten death, but it certainly doesnt follow from that fact that he intends to bring about its death.†2 He continues to compare this instance to wearing down the tires of a car by driving it without intending it though it can be foreseen. This comparison is s omewhat ridiculous, the reason Sullivan is willing to drive his car despite the wear he will inflict on his tires is because wear on tires is a trivial manner. Any given drive isnt going to force the purchase of new tires, and

Malczewski and the ideas of Young Polnd Free Essays

According to Satanists Stopcock. The break of the 19th and 20th centuries in Poland was a time well known for the problem that many artists who represented that period had: they were constantly looking for their own truth(s), they own way(s), their own style. They developed into two main categories, those who made work for â€Å"today’, that fulfilled itself during the lives of the artists and those who tried to develop a new style (Art Novel to be precise) and regime for creating aesthetic forms and applied art. We will write a custom essay sample on Malczewski and the ideas of Young Polnd or any similar topic only for you Order Now It’s appropriate to add that the latter, that was created with the intention of a style was crushed by steel constructions and/or lost it’s truth on the production line, leaving It simply a historical phenomenon. I however will concentrate on the former. The Young Poland art movement, that was centered In Kara?w and took place in the years 1891-1918 and is widely accepted as the Polish version of modernism. (1) I shall start with a bit of cultural and historical context. The last decades of the XIX century and the first 1 5 years of the Sixth, were said to be the worst time for post- partition Poland, but also a period full of hope and a slow gathering of collective activism after an opaque of complete hopelessness. Various factors led to Pollard’s politics not being taken into account in the scheme of European politics, but rather left to be resolved internally by the Probationers ( ). These factors included the fall of the January Uprising, the creation of the victorious and united Bismarck Reich the French-Russian alliance and the military and political failures of Austria, which led the Austrian partition to be more and more jumbles and dependent on Germany. This turn of events In combination with a respiratory atmosphere and the loss of hope for a better future, due to the Inability to accept defeat, led to the overall loss of patriotic morale and the formation of so called â€Å"tribalism†. The Polish people tried to form a policy of agreement. They tried to work with the probationers, patiently focusing on social, economical and cultural development of Poland rather than trying any risquà ©, bold actions toward autonomy, which was In the consciousness and hopes of most, but accepted to be a distant dream rather than Immediate possibility. This Is the synthesis of what the philosophy f positivism in Poland meant. Cultural and rustication proved the policy of agreement not that effective. (4) Galatia (which is where Maleness’s was born and raised) had the best conditions for the development of â€Å"Polish national life†. The status-Hungarian monarchy had quickly changed to a democratic-liberal state after a series of political failures and guaranteed the many nations that It Incorporated much political freedom. Calla had it’s own government, the administrative language was Polish, it had two Universities, in Kara ¶w and Law ¶w as well as many schools. In return for loyalty to the Viennese government they had freedom to manifest their patriotism.. (3) The social situation in Poland was getting worse and worse for the middle class: the cheap labor and was the reason for massive migration from the country to cities and their rapid growth. The proletariat was exploited, and they were becoming unhappy. They were turning into a massive socio-political force, that could demand change. Industrialization was taking it’s toll, the market was being flooded with factory-made consumables and was creating an atmosphere of depressing, Lourdes uniforms. The young characterized the â€Å"midyear† (which translates into soap-maker), the townsman, owner of a small business or property, whose sole philosophy was common materialism, his only values were money, his only goal was gathering goods and only norm and rule of conduct opportunism and looking for the easy way out. Modernism all around Europe, was a broad avian-grade movement that started as a result of rapid cultural changes and transformations in the modern world. All modernism shared the feeling that the modern world was substantially different and hat â€Å"art needed to renew itself by confronting and exploring it’s own modernity’ (2). In Poland specifically it was triggered by feeling of being shut off in a hopeless situation. It started with a crisis of values, when positivism which was perhaps the most prevalent and representative world-view had become materialistic and lay, modernism found the metaphysical and transcendental. Artists started going back to Christian ideas (this started in France, one might say as a defensive reaction after the division between church and state in 1871). Christian ideas linked them back to a renewed interest in the Middle Ages. The middle ages led to exploring black and white magic, secret sects and cults, demons and Satanism. Chariot made sensational discoveries in the etiology of madness, and scientists made connections between ideas from the middle ages and modern discoveries that led to the creation of parapsychology – the psychology of abnormal, transcendental phenomena. Life and it’s tendencies was represented in artwork in a personal fashion, filtered through the artists feelings and thoughts. Modernism, symbolism, nonromantic, decadence, was all encompassed in one particular movement, under the banner of Ewing young: Young Germany, Young Belgium, Young Vienna, Young Scandinavia and of course Young Poland. The first painting I shall discuss is the 1894 â€Å"Melancholia† which translates to â€Å"melancholy’. The painting shows an artists studio, a painter’s studio to be precise. On the left side, at the top we can see the infinitesimal figure of the painter, concentrated on the task in front of him on the easel. A cacophony of figures pours out of the canvas the artist is currently working on. They are all allegorical fugues, personifying the tragically history of Poland in the XIX century. You can tell by their loathing and attributes that they are representations of various layers of society. Upraises, women in tears of despair, convicts in handcuffs and peasant soldiers. It seems that the figures are arranged in chronological order, starting with youngsters on the brighter left side, near the artists, ending with old men on the contrasting right. The young seem to be looking forward with faces full of conferment and pain. Of the painting we see a dynamic, chaotic mass of writhing figures. Most are looking angrily towards the window. At the bottom of the artwork they seem to be floating above the ground focusing on fighting one another rather than looking toward the main focus of the painting which is the lady shrouded in black, who is on the windowsill, looking outside into the sunny garden. I think that this lady is Melancholy. She is guarding the window, the gate to freedom. There is an old man on the windowsill looking at her with despair, another in the middle facing her with his hands holding his shirt back as if to say â€Å"stab me! Kill me! â€Å". It’s quite obvious that the Polish viewer will interpret this painting as a representation of Polish history that had oaken place in the last century, but this painting is actually said to be one of the first examples of Symbolism in the Visual Arts in Young Poland (1). It shows patriotic historical content but not directly but rather through a metaphor. Maleness’s didn’t try to find or manifest universal truths but rather showed his own subjective view on the situation in his country. My interpretation is that he was showing the futility of the national uprisings, the armed excursions, the suffering and the hopes of revolt, through the woman blocking the passage to freedom. How to cite Malczewski and the ideas of Young Polnd, Papers

Social context of the poems Essay Example For Students

Social context of the poems Essay Choose two or more poems, which deal with childhood experiences. Show how they are successful in expressing their chosen theme. Comment particularly on writers techniques, as well as the social context of the poems. I have chosen to compare the poems Hide and Seek by Vernon Scannell and Leaving School by Hugo Williams. Both Hide and Seek and Leaving School are very alike in the sense that their themes concentrate on childhood experiences and the main characters are eventually overcome with feelings of realisation. Vernon Scannell and Hugo Williams use some similar writing techniques to convey their chosen themes. Brief sentences are used in both poems to give a feeling of urgency. In Hide and Seek, the boy gives himself several sets of commands. Using short snappy sentences he tells himself Dont breathe, Dont move, Stay dumb. Sentences like these are often used to boost the pace of the poem, making it increasingly rapid, creating a sense of seriousness which then engages the readers attention. Shorter sentences are also used to stand out in the middle of lots of enjambment. Just a simple sentences like, They had the Beacon Series stands out more than any other sentence in the second stanza of Leaving School, as it is very concise making it even more effective. Unlike Leaving School, Hide and Seek is made up of mostly shorter sentences, which may add to the suspense of the poem and at times, slowing down the pace. Leaving School however is mostly made up of enjambment, which keeps the boys thoughts flowing and adds to the conversational tone. This is more like an account than a poem. In both poems, the boys started off with high expectations. The boy in Leaving School was young and nai ve, he thought that going to boarding school was almost like a game; he thought it was going to be fun. Similarly in Hide and seek the boy thought that that it was just an innocent game that he was involved in and a game that he thought he was winning. He lacked the emotional sophistication to realise that he was being tricked. He is blind to the reality of the situation and comments that he had never heard them sound so hushed before but fails to realise that they are hushed because they have actually found him and plan to leave him there. The sense of euphoria in the boy, when he shouts Ive won is contrasted with the silence that he encounters when he comes out of the shed at the end of the poem. Both children were subsequently to experience alienation and a degree of trauma. Hide and Seek is about a young boy playing a game of hide and seek with what he thinks are his friends. He is hiding in a tool shed in a garden. He knows that the other children will try the lane and then the greenhouse to find him, which suggests the boy lives in the area, as he is familiar with the surroundings. In Leaving School the boy is very unfamiliar with his surroundings. He was found by The headmasters wife walking around upstairs, which suggests that he was unable to find his own way around. The environment he is living in has very rigid rules unlike the rules of a game like hide and seek.