Castle Life in Medieval Times

Castle Life in Medieval Times The Medieval Times was an extremely rough era for many people. The people in Medieval Europe had to work outrageously hard. Those that were considered to be common people of this time lived in very poor housing with little to no luxuries, and those of nobility lived in castles. While castle life is believed to be extremely luxurious, residing in a castle during Medieval Times was very difficult. Castles have been a dominant symbol of the Medieval Era for many years and have been used throughout history, from the Roman forts to the complex structures in the 15th century (English 158). Castles were built on artificial hills surrounded by a moat. Those who built the castle would dig a ditch around where the castle would stand and put the dirt on it to make the artificial hill (Johnson 93). When castles were first built they were made mostly of wood (Castle Architecture). The reason for wood being mainly used in the construction of a castle was because wood was found easily in Europe, along with it being less expensive and easy to transport (Castles in the Middle Ages). The early castles also had layers of clay and stone, this was to ensure that castles were strong enough to hold up in a time of war (Johnson 93). However, castles soon were built with just stone because the wood was too flammable (Castle Architecture). Using stone actually worked out better because this made the castles stronger than before. However, it was harder to build the castles how they desired considering stone is less flexible than wood, and this dilemma resulted in the early castles being less elegant (Castles in the Middle Ages). Since stone is very strong, if the castle was to be damaged or destroyed the materials from the castle would be used to make a new castle or repair the current one (Castle Architecture). During the times of the Medieval Era, there were many changes in the way they did architecture to make castles stronger. Those who built the castles of the Medieval Time took the concept of arches from the Roman Empire and created a pointed arch to make the structure stronger. The change made the force of all the stones go down and out which locked the stones into place resulting in a very strong and beautiful castle, along with a strong foundation (Castles in the Middle Ages). When arriving to a castle, one would have to cross a moat and a drawbridge (Life in a Middle Ages Castle). Some moats were filled with water and others filled with spikes (Johnson 94). Upon crossing the drawbridge one would come to a door which had towers on both sides (Life in a Middle Ages Castle). Theses towers were used to watch for oncoming enemies or signs of rebellion, also these towers were used to shoot enemies that might be at the gate (Johnson 93). As one enters the castle the first sight would be the courtyard which is where those who live in the castle would be in times of war. Also, one would see the Great hall, the chapel, and the kitchens (Life in a Middle Ages Castle). The main part of the castle was the Great Hall (Thomas). This is where the Lord or King stayed when war was not present (Life in a Middle Ages Castle). The Great Hall was basically a big room with a loft ceiling. Sometimes the Hall was on the bottom floor, but for better security it was usually built on the second floor. This room was setup like a church will posts or pillars in rows supporting the roof. In order to get to the Great Hall on the second floor one would have to enter by using the outside staircase (Thomas). When under attack, the staircase would be removed to protect those in the castle (Johnson 93). Castles in the early part of the Medieval Era were very bulky and not pleasant for those who lived inside of the castle (Castles in the Middle Ages). The castle had small rooms, not including the Great Hall, heated only by fireplaces, and also had bad ventilation (Life in a Middle Ages Castle). Eventually, the heating by fireplaces improved greatly the fireplaces were struc tured to heat the wall so that it could then warm the room and the smoke could be carried out (Thomas). The kitchen was nothing extravagant, it was made originally with wood and the food was cooked by several fireplaces. If there was going to be a big feast, extra kitchens would be setup for that feast. Today we clean utensils in the kitchen; however, in the Medieval Era utensils were not cleaned in the kitchen but outside (Thomas). The Lord and his family slept at the upper end of the Great Hall. Each bedroom usually was separated by a piece of fabric (Thomas). The bedrooms of the Lord and his family were called solars (Johnson 97). Sometimes, the Lord and his wife would have separate solars. Their rooms would have peepholes in the wall decorations so they could see what was going on in other rooms (Thomas). The grown children of the Lord did not always get their own solars; a lot of times they had to share rooms with siblings, or even servants (Johnson 94). The main items in a solar would be a wooden framed bed with springs made of ropes or leather, a feather mattress, sheets, quilts, fur coverlets, and pillows. The bed had curtains that could be pulled back in the day and closed at night for privacy and for protection from the cold. The remaining furniture in the room was a chest, a wooden peg to hang clothes, and a couple of stools (Thomas). Castles had a central drawing point of water for washing and drinking on about every floor (Thomas). Most castles also had cisterns which would catch the rainfall (Johnson 97). The cisterns would be connected to pipes and carry the water to other floors. There were also many other pipes that would control the flow of water and carry off the waste water. People of those times would use wooden tubs surrounded by tents, for protection, and padded cloths for comfort. The bathroom was as close to the sleeping quarters as it could be. In other words, it was an opening in the wall where waste would escape from the castle wall and secrete into a river or moat (Thomas). Castles were not only homes for nobility, but it was also a defense mechanism against enemies (Life in a Medieval Castle: The Smells and Sights of Castle Life). During this time, it was also thought if an area did not have a castle, they were going to be defeated by their enemies. This pushed many areas to build castles (Coulson 31). The ideal location for a defensively strong castle was either on rocky ground, mountain passes, isolated peninsulas, lake islands, and hills (Castle Architecture). Wherever the castle was built, consideration was taken as to how the land would help defend the castle (Johnson 92). These castles were built in order to control territories and prevent people from taking over important parts of land (English 159). Also, they were built to protect the peasants and the economy. However, if the area was under attack, peasants were required to bring their animals and produce to the castle. In order for these things to be safe, it was also considered a payment for the communities protection (Johnson 92). The payment was somewhat deserved; it was very trying to live in a castle during times of war. Enemies would attempt to cut off water supply along with throwing things at the castle, such as, dead bodies. This would spread disease and force them to surrender (Medieval Life). While castles can be a place of protection, castles were considered to be home for many Lords and Kings. The Great Hall was where the Lord and his family would spend a large amount of time. This hall was a place where the family, along with those invited to the castle, enjoyed some of the things life had to offer like dancing, plays, poetry and many other things (Life in a Medieval Castle: The Smells and Sights of Castle Life). The Great Hall was also where meals were eaten. In the hall there was a large, oak, dining table and around the table were benches and stools where the guests would sit (Medieval Castle Life). The Lord and his family would be seated at the head of the table on a raised dais. This symbolized that they were above everyone else (Life in a Medieval Castle: The Smells and Sights of Castle Life). The dinners in the hall would usually be at five in the afternoon. It was a popular saying in the Middle Ages that to live to the age of 99 years old, you have to wake up a t five, dine at nine, have supper at five and go to bed at nine! (Medieval Castle Life). Other than the banquets that would be held in the castle, there was not much to do inside but play chess, listen to music or jokes from the jester. Outside of the castle people would usually, hunt for deer, bears, and wild boars, however, the main activities were weapons training and fighting, so they could be ready for battle. This was thought to be a great game (Life in a Middle Ages Castle). Living during Medieval Times was a lot harder than living in todays society. Although life in a castle may not have been the most difficult life during Medieval Times, it was still not as luxurious as it is pictured to be. Protecting the community was the job of the castle and the job of those that lived in the castle, which was why castle life was a very harsh life.

Similarities Between Iranian And Malaysian Culture Religion Essay

Similarities Between Iranian And Malaysian Culture Religion Essay In this document some similarities between Iranian and Malaysian culture have been illustrated. Since both Iran and Malaysia are Muslim countries, there are many similarities between Iranian and Malaysian culture. For example I start with the Malaysian and Iranian universities. All of the universities in Iran are Islamic universities while there are a few none Islamic universities in Malaysia. There is a mosque in all Iranian universities which is located at the center of the university. Recently Iranian Islamic government has decided to separate males and females in the universities in which some universities only register males and other universities only register females. I dont think separating males and females in the university be a good idea because in this situation boys and girls wont be able to see each other and choose their future partner but in Malaysian universities boys and girls have the opportunity to make friend to each other and select their future partner. There are 3 different type of mosques in Malaysia namely Vernacular Mosques, Colonial Mosques, Modern Mosques. The third model is very similar to Iranian mosques and the following is a brief description of Modern Mosques in Malaysia: Many local architects were involved in the design of new mosques in Malaysia since independence. The architectural styles of the modern mosques have changed gradually in parallel with the development in structural advances, construction methods, contemporary designs of mosques as well as increased local interests toward Islamic architecture. With the advent of science and technology, modern mosques are constructed in a larger scale to accommodate the increasing number of Friday congregations. Concrete, bricks, steel, stone and marble are commonly used in the construction of modern mosques. Onion-shaped or top-shaped domes, tall minarets and high ceilings are common features found in the modern mosques. The modern mosques usually incorporate well-designed landscape elements including plants, water features, patterned pavements, garden lightings and signages. The Putra Mosque in the early morning The architectural styles of the modern mosque can be classified into two categories. The first category is the modern styles which emphasise the advancement in building technology and engineering. For example, the National Mosque in Kuala Lumpur has a minaret of 245 feet in height and an umbrella-like roof. The mosque was constructed of reinforced concrete faced with Italian marble. Its main prayer hall can accommodate more than 3,000 people for prayer at one time whilst its surrounding galleries, topped with numerous small domes, can hold an additional of 5,000 people. The mosque also has a number of rooms used for various functions such as a library, offices, royal guest rooms, Imams room and store rooms. The second category of modern mosque is the Islamic influences which incorporate the styles of many mosques found in Islamic countries including Turkey, the Middle East and Northern Africa. For instance, the design and colour of the Sultan Abdul Aziz Mosque in Shah Alam, Selangor was reflective of the infamous Ottoman mosque in Istanbul, Turkey. The mosque has four high minarets at the four corners of the building surrounded by well-kept landscape. Another example is the white-colour Ibai Mosque at Kuala Terengganu which was built on water and its architecture bears a resemblance to the Northern African mosque. Examples of modern mosques with modern structures are Sultan Ahmad I Mosque, Kuantan, Pahang (1964), National Mosque, Kuala Lumpur (1965), State Mosque, Seremban, Negeri Sembilan (1967), State Mosque, Kangar, Perlis (1972), Sultan Idris Shah II Mosque, Ipoh, Perak (1978), State Mosque, Penang (1980) and KLCC Mosque, Kuala Lumpur (1998). Examples of modern mosques with Islamic influence are Al-Malik Khalid Mosque, Universiti Sains Malaysia, Penang (1975), Sultan Abdul Aziz Mosque, Shah Alam, Selangor (1989) and Ibai Mosque of Kampung Cendering, Kuala Terengganu, Terengganu (1994). 2-2 Iran From Cordoba to Delhi, from Sarajevo to the Niger, the mosque (masjid in Persian and Arabic) or house of prayer is the outstanding symbol of Islam, the focus of worship, and contemplation, the meeting place of man with man, and of man with God. Its forms are more varied and its uses more widespread than those of the Christian cathedral or church. While primarily a place of worship, it is also an assembly hall, often a religious college, sometimes a court of .justice, even, to some extent, a poor mans club. The majority of Iranian mosques conform, in whole or in part, to a plan that in Iran must be regarded as the norm. It consists of a an open central court, sometimes large enough to be planted with trees or flowers, with a large portal or ivan, on the side facing towards Mecca, which leads into a domed sanctuary. On the other three sides of the court there are arcades and altars and in the center of each side another, though smaller, ivan. To the left and right of the sanctuary there may be arcaded halls, and in addition balconies (often reserved for the use of women worshippers) from which a view of the mihrab can be obtained. In the grander mosques the south ivan, leading into the sanctuary, and sometimes also the north ivan, which is frequently the main entrance to the mosque. Minarets: The earliest minarets were square, at least in their lower stories, but few of these survive in Iran today. The round minaret originated in north-east Iran and was built of brick, tapering towards the summit. Until at least the thirteenth century, minarets were almost invariably single and placed in the north comer of the mosque. Since the fifteenth century minarets have generally been covered with mosaic or colored tiles, in the taste of the period. In general, Iran, compared with, say, Turkey; is markedly deficient in minarets. Only at Esfahan do they occupy a prominent place in the landscape. Shrines: Nearly every town in Iran has its quota of shrines, and the village or wayside shrines are a recurring feature of the Iranian landscape. In general they are modest, circular, four-sided or octagonal buildings, surmounted by a cone or dome. Many have charm but no great architectural merit; the famous shrines, rambling structures which have received additions from generations of the devout, are among the most splendid, and in some cases the most opulent, buildings in Iran. The lesser shrines, unlike the mosques, have a distinct re2jonal character. Tombs: Secular tombs fall into two clearly marked architectural categories -the domed mausoleum and the tomb tower. The former has certain affinities with the larger shrine. It is frequently octagonal rising through squinches and galleries into a circular dome. It is built for show, inside and out. meant to be visited. the last resting place of a chieftain who may have had no claim to sainthood, but expected to be duly revered when he was dead. Tomb towers, which are mainly confined to northern Iran. were conceived in a different spirit. They were gaunt, remote, solitary resting places, not meant to be frequented by admirers in generations to come. Palaces: There are substantial remains of Achaemenian and Sassanian palaces, impressive both in size and in detail, some of which, as at Persepolis, have been almost miraculously preserved; but when all is said they are ruins. Of Seljuk and Mongol royal residences, however, all trace has disappeared. It is only from Safavid times that royal houses have survived intact, and even then the crop is disappointing. For practical purposes, Safavid palaces are confined to Esfahan. Bridges: More essential for the maintenance of communications than caravansaries, the building of bridges, which where both sturdy and a pleasure to the eye, continued until recently. Well-constructed hump-backed bridges of ancient dates are to be found in many parts of the country -the outstanding examples of which you will see at Esfahan: the Allah Verdi Khan (1629) and the Khaju (1660). These two mighty structures are among the most impressive monuments in Esfahan, and are two of the most remarkable bridges in the world, of their kind, and still in service. MARRIAGE, FAMILY, AND KINSHIP 3-1 Malaysia Since both Iran and Malaysia are Muslim countries, marriage in both countries are influence by Islam therefore there are many similarities between these two countries. The following shows the marriage in the Malaysian style and then marriage in the Iranian style will be illustrated after that. Marriage. Even with significant changes in marriage practices, weddings reveal the sharp differences in Malaysian society. There are two ways to marry: registering the union with the government; and joining in marriage before a religious authority. Christian Malaysians may marry Buddhists or Hindus answering only to their families and beliefs; Muslim Malaysians who marry non-Muslims risk government sanction unless their partner converts to Islam. Marriage practices emphasize Malaysias separate ethnic customs. Indians and Chinese undertake divination rites in search of compatibility and auspicious dates, while Malays have elaborate gift exchanges. Malay wedding feasts are often held in the home, and feature a large banquet with several dishes eaten over rice prepared in oil (to say one is going to eat oiled rice means that a wedding is imminent). Many Chinese weddings feature a multiple-course meal in a restaurant or public hall, and most Indian ceremonies include intricate rituals. S ince married partners join families as well as individuals, the meeting between prospective in-laws is crucial to the success of the union. For most Malaysians marriage is a crucial step toward adulthood. Although the average age for marriage continues to increase, being single into ones thirties generates concern for families and individuals alike. The social importance of the institution makes interethnic marriage an issue of considerable stress. Domestic Unit. Malaysian households have undergone a tremendous transformation following the changes in the economy. The shift from agricultural commodities to industrial production has made it difficult for extended families to live together. Yet as family mobility expands, as a result of modern schedules, efforts to maintain kin ties also increase. Improved telecommunications keep distant kin in contact, as does the efficient transportation network. A dramatic example of this occurs on the major holidays when millions return to hometowns for kin reunions. Inheritance. The critical issue of inheritance is land. With the importance Malays place on land ownership, it is rarely viewed as a commodity for sale, and the numerous empty houses that dot the Malaysian landscape are testament to their absentee-owners unwillingness to sell. Gold is also a valuable inheritance; Malaysians from all groups readily turn extra cash into gold as a form of insurance for the future. Kin Groups. The crucial kin distinctions in Malaysian culture are between ethnic groups, which tend to limit intermarriage. Among the majority of Malays, kin groups are more horizontal than vertical, meaning that siblings are more important than ancestors. Those considered Malay make appropriate marriage partners; non-Malays do not. These distinctions are somewhat flexible, however, and those that embrace Islam and follow Malay customs are admitted as potential Malay marriage partners. Greater flexibility in kinship practices also appears among immigrant groups amid the fresh possibilities created by diasporic life. A striking example is the Baba community, Chinese who immigrated prior to British rule and intermarried with locals, developing their own hybrid language and cultural style. These dynamics point to the varied kinship arrangements possible between the different ethnic communities in Malaysian society. 3-2 Iran Marriage. In Iran women control marriages for their children, and much intrigue in domestic life revolves around marital matters. A mother is typically on the lookout for good marriage prospects at all times. Even if a mother is diffident about marriage brokering, she is obliged to clear the path for a marriage proposal. She does this by letting her counterpart in the other family know that a proposal is forthcoming, or would be welcome. She then must confer with her husband, who makes the formal proposal in a social meeting between the two families. This kind of background work is essential, because once the children are married, the two families virtually merge, and have extensive rights and obligations vis-Ã ¡-vis each other that are close to a sacred duty. It is therefore extremely important that the families be certain that they are compatible before the marriage takes place. Marriage within the family is a common strategy, and a young man of marriageable age has an absolute right of first refusal for his fathers brothers daughter-his patrilateral parallel cousin. The advantages for the families in this kind of marriage are great. They already know each other and are tied into the same social networks. Moreover, such a marriage serves to consolidate wealth from the grandparents generation for the family. Matrilateral cross-cousin marriages are also common, and exceed parallel-cousin marriages in urban areas, due perhaps to the wifes stronger influence in family affairs in cities. Although inbreeding would seem to be a potential problem, the historical preference for marriage within the family continues, waning somewhat in urban settings where other considerations such as profession and education play a role in the choice of a spouse. In 1968, 25 percent of urban marriages, 31 percent of rural marriages, and 51 percent of tribal marriages were reported as endogamous. These percentages appear to have increased somewhat following the Revolution. In Iran today a love match with someone outside of the family is clearly not at all impossible, but even in such cases, except in the most westernized families, the family visitation and negotiation must be observed. Traditional marriages involve a formal contract drawn up by a cleric. In the contract a series of payments are specified. The bride brings a dowry to the marriage usually consisting of household goods and her own clothing. A specified amount is written into the contract as payment for the woman in the event of divorce. The wife after marriage belongs to her husbands household and may have difficulty visiting her relatives if her husband does not approve. Nevertheless, she retains her own name, and may hold property in her own right, separate from her husband. The wedding celebration is held after the signing of the contract. It is really a prelude to the consummation of the marriage, which takes place typically at the end of the evening, or, in rural areas, at the end of several days celebration. In many areas of Iran it is still important that the bride be virginal, and the bedsheets are carefully inspected to ensure this. A wise mother gives her daughter a vial of chicken blood just in case. The new couple may live with their relatives for a time until they can set up their own household. This is more common in rural than in urban areas. Iran is an Islamic nation, and polygyny is allowed. It is not widely practiced, however, because Iranian officials in this century have followed the Islamic prescription that a man taking two wives must treat them with absolute equality. Women in polygynous marriages hold their husbands to this and will seek legal relief if they feel they are disadvantaged. Statistics are difficult to ascertain, but one recent study claims that only 1 percent of all marriages are polygynous. Divorce is less common in Iran than in the West. Families prefer to stay together even under difficult circumstances, since it is extremely difficult to disentangle the close network of interrelationships between the two extended families of the marriage pair. One recent study claims that the divorce rate is 10 percent in Iran. For Iranians moving to the United States the rate is 66 percent, suggesting that cultural forces tend to keep couples from separating. Children of a marriage belong to the father. After a divorce, men assume custody of boys over three years and girls over seven. Women have been known to renounce their divorce payment in exchange for custody of their children. There is no impediment to remarriage with another partner for either men or women. Domestic Unit. In traditional Iranian rural society the dinner cloth often defines the minimal family. Many branches of an extended family may live in rooms in the same compound. However, they may not all eat together on a daily basis. Sons and their wives and children are often working for their parents in anticipation of a birthright in the form of land or animals. When they receive this, they will leave and form their own separate household. In the meantime they live in their parents compound, but have separate eating and sleeping arrangements. Even after they leave their parents home, members of extended families have widespread rights to hospitality in the homes of even their most distant relations. Indeed, family members generally carry out most of their socializing with each other. Inheritance. Inheritance generally follows rules prescribed by Islamic law. Male children inherit full shares of their fathers estate, wives and daughters half-shares. An individual may make a religious bequest of specific goods or property that are then administered by the ministry of waqfs. Kin Groups. The patriarch is the oldest male of the family. He demands respect from other family members and often has a strong role in the future of young relatives. In particular it is common for members of an extended family to spread themselves out in terms of professions and influence. Some will go into government, others into the military, perhaps others join the clergy, and some may even become anti-government oppositionists. Families will attempt to marry their children into powerful families as much for their own sake as for the son or daughter. The general aim for the family is to extend its influence into as many spheres as possible. As younger members mature, older members of the family are expected to help them with jobs, introductions, and financial support. This is not considered corrupt or nepotistic, but is seen rather as one of the benefits of family membership.

The Challenge of Communication between Men and Women Essay -- Personal

He looks at me with big puppy dog eyes and says,"Kate, do you really want me to stay?" HELLO! Now, you have to understand that I don't want to make decisions for him, and I don't want to be controlling, so I say, "It's your decision." Wow, that is the number one clue; if you get that line you'd better stay with her. Why can't you just listen to me? I don't want your advice; I just want you to listen!" I yelled. "I did listen to you; you could have done something to prevent that problem!" my boyfriend replied. That was the gist of our last argument. We concluded that we were just different people. Well, of course we are different people. I am a woman, and he is a man. That's right; I am a woman, and why can't a man understand what a woman wants? Come on--we give them all the right clues; we basically feed it to them. (They might as well just roll over and drool.) The truth is, men and women communicate in different ways; we talk, listen, and act differently. This fact can create some major misunderstandings and even arguments. I am a woman, so I have a pretty good idea of what a woman wants. So listen up boys! Men and woman actually think differently. For example, a man and a woman are having a professional conversation. As the man talks, the woman nods her head, and the man thinks, "Oh great, she agrees with me." (Where the heck does he get off thinking that?) The woman actually nods her head to show she understands what is going on. Now why don't men pick up this good habit of nodding the head? I mean, come on, when I am trying to explain something to a man he just stares at me. (Do I have to repeat everything ten times before a man says or shows me that he understands what I am saying?) Being a woman, I understand ... ... play dumb, so men you better start picking up the obvious clues we lay down in front of you. There is no other way to explain it--men and women are just simply different. We think, act, and talk differently, and overall we communicate differently. It's no wonder men and women get in so many arguments. To each man and to each woman, their point of view is very clear. However, every woman knows, just as every man knows, that a woman is always right, and that what a woman wants is just what she should get! Works Cited "English Language by Gender." Geocities.Com 26 October 2000 http://www.geocities.com/a3a17013/jokes/genderlang.htm Wood, Julia. Communication in Our Lives. New York: Wadsworth/Thomson Learning, 2000. Center for Applications of Psychological Type. The Myers Briggs Type Indicator. Gainesville: Consulting Psychologist Press, Inc., 1988.

Euthanasia: A Complex Issue Essay -- Assisted Suicide Essays

Euthanasia is a very controversial issue around the world. Many doctors have conflicting opinions when it comes to this topic. â€Å"Euthanasia is the killing of someone through either an active or passive way of someone who suffers from an illness which arouses pity and who will never get better when asked by either the person himself/herself or his/her friends† (Nevzat). Euthanasia has been around for centuries. When Michael Stolberg narrates the story of Ambroise Parà © in â€Å"Two Pioneers of Euthanasia around 1800,† he informs us that euthanasia was used as early as 1536. In the sad anecdote about the soldier, Stolberg opens the eyes of many to the ways euthanasia is performed. Not all acts of euthanasia are quite this severe. In 1800, Physician Carl Georg Theodor Kortum had various reports of terminally ill patients bound to die a horrible death if not for him. He explained some patients went through a period of not even being able to swallow. They stayed in this period until they slowly lost their sense. Some patients continued to live for another forty-eight hours until finally passing. He explained, â€Å"The only thing one could desire was that a gentle death end the patients suffering† (Stolberg). Some say Kortum could be considered the first physician to publically justify and advise active euthanasia. He saw euthanasia as helping terminally ill patients become comfortable again. Christian Ludwig Mursinna was a very well respected surgeon during this time, as well. Mursinna was the head surgeon at Charità © hospital in Berlin and a professor of surgery. Like Kortum, Mursinna also publically admitted to shortening the suffering of one of his patients. After the patient asked... ...a: Journal of Death & Dying 54.2 (2006): 135-145. Professional Development Collection. EBSCO. Web. 13 Jan. 2011. Stolberg, Michael. â€Å"Two Pioneers of Euthanasia around 1800.† Hastings Center Report. 19-22. Hastings Center, 2008. Health Source – Consumer Edition. EBSCO. Web. 13 Jan. 2011. Stolinsky, M.D, David C. â€Å"Assisted Suicide of the Medicle Profession.† Stolinsky.com. 20 Mar. 2006. Web. 26 Jan. 2011. "Palliative Care vs. Hospice Care - Definition | Get Palliative Care." Palliative Care. Web. 27 Feb. 2011. . Whitney, Simon N., Bryan W. Brown, Howard Brody, Kirsten H. Alcser, Jerald G. Bachman, and Henry T. Greely. "Views of United States Physicians and Members of the American Medicle Association House of Delegates on Physician-assisted Suicide." Journal of General Internal Medicine 16 (20001): 290-96. Print.

The Broken Calabash of the North

The Jos crisis and its dimension have punctured the legal fiction often referred to as ‘One North’ in Nigeria. The idea that the North is one big united and indivisible family with a common identity, shared beliefs and single collective future is not only patently fallacious but is based on a dangerous hypocrisy and make-believe by only a few who are the benefactors of this myth. The one big family (the North) if it ever existed at all, is now a divided house; a broken calabash that cannot be repaired. It is a delusion that would not go away because it suits the interests of both the Muslim North and their deluded counterparts in the Middle Belt who are obsessed with enhancing their bargaining clout within Nigeria’s competitive ethno-regionalism. In reality, it is a dude cheque in political terms; a marriage of convenience that died a long time ago, even though the couple are still going through the motions and self belief that their marriage is still holding. It is crucially important that we come to terms with the honest truth; recognizing our differences and learning how we might live side-by-side in mutual respect and tolerance. The Muslim North has a heritage rooted in the traditions of Jihad and the Caliphate. The Christian Middle Belt has an identity anchored on Christianity and resistance. The peoples of the Middle Belt are what they are today because they were never conquered by Jihad and never subscribed to enslavement by the Caliphate and its feudal powers. The fact that we all speak the Hausa language is neither here nor there. According to the Muslim narrative, Northerners are the heirs to an illustrious heritage rooted in Jihad and the Caliphate. They belong to a global Muslim Ummah in which the Nigerian branch is one of the largest on the African continent. They have had a tradition of learning and rulership that is probably unequalled in the annals of the Western Sudan. The British colonialists subjugated the North in a manner that benefitted Christians and Western imperialist interests, blocking the southward march of Islam. In the light of the global Islamic resurgence, the traditions of Jihad have to be reinvented to meet the needs of the twenty-first century. Western secularism and materialism have shown themselves to be highly discredited. Muslims have had to be vigilant in defending their honour and their values from assault by Western imperialism as represented by the twin evils of Zionism and American neoconservative reaction. Muslims must assert their identity wherever they are. Believing themselves to constitute an overall numerical majority in Nigeria, they do not see why they should not have a free hand to remake the country in their own image after their own thoughts, ideology and way of life. Muslims in Nigeria have always use political power as the trump card that they have to sustain them in political leadership and once in power, they must use that opportunity to defend the Northern Islamic interest, however defined. They see nothing amiss in dominating all strategic government positions from local, state and national levels. Equal status is not accorded Christians with their Muslim counterpart in far Northern States. Churches are barely tolerated and are seen as a menace. Christian preaching is seen as a source of irritation or provocation. The Shari’a law is embraced by the Northern States as a counter to the growing missionary activity of the Church. The Almajiri system is nurtured as a potential army to be deployed when Christians need to be ‘taught a lesson’. And when the ‘lesson’ is being taught, the victim is expected to ‘turn the other cheek’ according to what their holy Book supposedly teaches. And if they choose to retaliate, it is ‘genocide’. In the Middle Belt, Christians see things differently. They believe they have always endeavoured to live in harmony with their Muslim neighbours, although it is doubtful if the Muslims feel the same goodwill towards them. The persecution of Christians and the torching of churches has become an annual ritual in most northern states since the 1980s. Many of these attacks are random in character, mostly unexplained and unprovoked. Even more ominous is the fact that they often occur with the tacit knowledge if not connivance, of some of the most influential elements within the North and in the corridors of power. The Global Jihad The Middle Belt has been at the receiving end of a long Global Jihad for years now. The Islamisation policies of Sardauna which were fiercely resisted by the Middle Belt States have continued to re-surface through various means and approaches employed by the Hausa/Fulani Jihadists. Even today, under the current democratic dispensation, army postings, police postings despite denials in certain quarters, are being reshaped in accordance with the whims and caprices of Northern hegemony. As I write this article, presently in Plateau State, 8 key police officers are Muslims i. ; Police Commissioner, Deputy Police Commissioner, ACP C. I. D, C. S. P. Admin, OC C. I. B, OC MOPOL, OC General Investigation, and STF Commander. One wonders why there will be such kind of postings in a predominantly Christian population and yet in Kano, Bauchi, Borno, Katsina, Sokoto etc such an opposite postings cannot take place. The questionable and controversial roles of people like the former Army Chief, Gene ral Abdulrahman Bello Dambazau and Major-General Saleh Maina, Commanding Officer, 3 Division, on the Jos crisis leaves much to be desired. When the outcry was loud, Major-General Saleh Maina had to be changed. While he served as the GOC of the 3rd Division Nigerian Army Jos, he was in full control of the Special Task Force whom was answerable to him on a daily basis. A new GOC who is a Christian was posted but he was short changed in his responsibilities by the outgoing GOC as the Special Task Force is removed from his desk and a Muslim Commander appointed to give them direction. This maneuvers show that something sinister is happening perpetrated by our so call big brothers from the North. These Northern brothers have certainly shown themselves to be untrustworthy as far as the people of the Plateau and indeed the Middle Belt are concerned. If we were together as a non-divisible North, they would have protected the calamities being witnessed in Jos, Tafawa Balewa and Benue where gross killings have been perpetrated by Muslims of recent. It is also instructive that just before the outbreak of violence in Jos, a mysterious order came from Abuja transferring all Plateau State indigenes serving in the Nigerian Police Force out of the State. With the benefit of hindsight, it has been gathered this was a malicious move to unleash terror on the Plateau people. The attempt to subjugate and humiliate the peoples of the Middle Belt is nothing new. Our northern Pharaohs had always ensured that the region was always marginalised in terms of location of industries, political appointments and development projects. When it comes to representation at the Federal centre, the Middle Belt region always plays second fiddle to the Muslim North in the scheme of things. Today, you are unlikely to find anyone from the Middle Belt holding a senior cabinet position in any important department of government. Even when you find it, these are mere errand officers for the Pharoahs. This is in keeping faith with the clarion call by Sir Ahmadu Bello (The Sardauna of Sokoto) at Nigeria’s independence as quoted In the Parot Newspaper of 12 October 1960 when he said: â€Å"The new nation called Nigeria should be an Estate of our great grandfather Othman Dan Fodio. We must ruthlessly prevent a change of power. We use the Minorities in North as willing tools and the south as a conquered territory and never allow them to rule over us and never allow them to have control over their future†. Northern leaders continue to pay lip-service to the ‘One North’ myth, but we know that their definition does not include us in the Middle Belt. Middle Belt leaders are largely to blame for pandering to this empty, nauseating charade. They have lost the vision bequeathed to us by such heroes as Joseph Sarwuan Tarka, Jolly Tanko Yusuf, Rev. David Lot and Patrick Dokotri. And we have all but forgotten the arduous sacrifices they made so that our people would have a more dignified future. The Broken Calabash Looking at these events, clearly, the so called â€Å"one North† calabash is broken. Instead of trying to mend it, now is the time for the Middle Belt to look toward forging new and alternative strategic alliances that will respect and recognize our identity, strength and abilities. It is an act of foolishness, cowardice and immaturity to continue to persist in the illusion of ‘One North’ when we are getting absolutely nothing out of it. The Middle Belt has enough manpower, land and natural resources to stand the test of time. With our rich and fertile soils, credible leaders and a persistent people, we have all it takes to have a separate identity other than the Northern mythology. What all this boils down to is that we must look elsewhere in seeking the explanatory variables for the persistence of violence and instability in the Middle Belt. We are led, inevitably, to the question of religion and Jihad. The Middle Belt people have borne more than their fair share of sacrifice to keep Nigeria together. In peace as in war, there are few to equal the likes of Yakubu Gowon, Theophilus Yakubu Danjuma, Domkat Bali, Gibson Sanda Jallo and several others who fought to keep this nation together. Our people are known to be God-fearing, chivalrous, accommodating and patriotic. Those who have married our women have found them to be virtuous and hardworking. We are the heart of Nigeria. This country would not have continued to exist as a corporate entity were it not for the sacrifices made by the Middle Belt people. The antics of the Jihadists have been familiar to us since the days of the Sardauna. Their trademark is deceit. Through the abuse of ‘geopolitical zoning’, they have ensured that whenever any opportunity arises for the North, it will always go to a Northern Muslim. Their definition of the North does not include us. While Christians are the majority in Nasarawa, Kaduna, Niger and Adamawa, they have never ruled those states except for fate that made Kaduna to be governed presently by a Christian. Because of their ‘success’ in subjugating our people, the Jihadists are frustrated that they cannot take over the Plateau or other Middle Belt States through their subtle plans, hence the resort to violence. We are told in Chinua Achebe’s Things Fall Apart by Okonkwo that if a man defecates in your compound, the manly thing to do is to take a stick and break his head. If the Jihadists expect people to lie back and relax while they kill rape and maim our women and children, then they must think again. It’s over and cannot be tolerated. One thing that is clear from the continued scenario and hooliganism of the Hausa North is that the Islamic fascists do not cherish human life the way normal people do. While the Christian cherished love, they believe in violence and the rule of fear. Force being the sole language they understand, we must be prepared to give as much as we receive. While the Federal Government which controls the police and the army seems compromised and a lackluster to defend our people in the Middle Belt, we are left with no option than to defend ourselves. And if disproportionate force is what is needed to dissuade the Jihadists, then disproportionate force it must be. We are no longer in doubt about how well we have read the enemy and understood his antics. By now, we know how his mind works and how he operates – his terror antics, the mischief, the surprise nature of his life and tricks are all but clear to us. Of course, violence cannot be said to be the ultimate. The Bible urges us to seek peace and to pursue it. Muslims, too, are children of God. None of us enjoys taking the life of any child of God. But there is a time for war and a time for peace (Eccl. 3: 3, 5, 8). God the Son is a God of love; but the God of Joshua and Aaron is also a flaming fire. There comes a time when you must stop praying and act; when you must defend your family, your children, and your land. Such, alas, are the times in which we live. The Jihadists always have somewhere else to go to; we have nowhere to go, hemmed in as we are in the geometrical centre of the Nigerian Federation. With all manner of imported arms and mercenaries arrayed against us, and with military chieftains who leave us in no doubt as to where they stand, it is Jehovah nissi alone that will defend us. And if some of us should fall, the Angel of the Lord will fight for us. Our children will rush forth to meet the enemy at the gates with horns and trumpets of victory.

Unit 051

Unit 4277-051 Promote communication in health, social care or children's and young people's settings 1. 1 Identify the different reasons why people communicate There are 6 main reasons why people communicate. First to build relationships, it's important for the staff and the parent to build relationships but also the staff and the child. It is also important for staff to build relationships with other staff members. Another reason you have to maintain this relationship with the parent or the child, a little ‘Hello' and ‘Goodbye' is maintaining a relationship.Another is gaining and sharing information, it's important you speak to every parent when they are dropping/picking up there child for general everyday information. For example; how their child slept the night before, could he/she be tired, need a sleep a little earlier. Or if there child is a little poorly, on medication. Then for when there picking up there child, to tell them how there child’s been, activiti es/events happening in the nursery, if they need to bring anything in etc.Then it's also important that staff members share the information with other staff members, for example, if a child needs medication at a certain time, tell all the staff members in that room so everyone is aware of it. Express needs and feelings is another reason why people communicate. This is important because if a child is feeling sad, angry, they need to feel that they can communicate with a staff member and tell them that they are feeling sad/angry/upset and why so that the staff member can try help them. It can become very frustrating for young people to keep all their emotions in.Then it’s also important so they can tell the staff their needs, for example if they need the toilet, need to wash their hands. Sharing ideas and thoughts is another reason why people communicate, this could be parents/young people/ children telling staff of new ideas they have. It's important to make their ideas and th oughts feel welcome. Gaining reassurance and acknowledgement, with young people, children this could be praising them for doing something or giving them physical reassurance by giving them eye contact or taking an interest in what they are doing. 1. Explain how communication affects relationships in the work setting Poor communication can lead to misunderstandings and poor performance. More seriously can lead to harming a child and/or breaking the law. Communication is important for staff too, being able to talk to others in the work place will give you more support and you can share ideas and information. You will be able to work as a team to create a work place that is good to work. Good communication is very important with the children will form trusting relationships and help them to settle in and develop.Good communication with the parents is important as well, sharing information regarding children’s care and development, good communication between the two will promote positive relationships. 2. 1 Demonstrate how to establish the communication and language needs, wishes and preferences of individuals 2. 2 Describe the factors to consider when promoting effective communication There are many factors to consider when communicating with others. The first factor is Environment; we need to think whether the environment is ok to share information.If the environment is loud or busy it may be very difficult to exchange personal information. For some parents/young children a quiet place may be required to exchange information. Proximity, orientation and posture are 3 factors we need to consider. Proximity is the distance between you and the person you are communicating with. Babies and young children that you are close with need you to be close to them when communicating, whereas babies and young children that are not familar with you may need you to be more distant they could see it as intimidating or scary.Then you need to be aware of cultural difference s. You will notice if someone is backing away a little from you or is moving closer. Orientation relates to your body's position. When speaking to a parent you tend to stand close on a slant with them whilst talking so you can make eye contact but you are also aware of everything else going on, and is easy to break of if needs be. Posture is the way you are standing or sitting. If you are sitting you need to make sure you’re not giving out signals that you are bored, like leaning back on your chair.It's important you make sure people know you’re interested like leaning forward on the chair. Listening Skills ‘Active listening' is often used to describe good communication, this means don't just listen, think about their body language, what they are hearing, gesture and any other signals they are sending out, give them your full attention and don't just focus on what they are saying but how they are saying it. It's very important when encouraging young people to spe ck and dealing with difficult situations. TimeAllowing sufficient time for Adults and children to think about how they are going to communicate. This is important with young children when communicating but also can be for adults receiving unexpected information or complex. 2. 3 Demonstrate a range of communication methods and styles to meet individual needs 2. 4 Demonstrate how to respond to an individual's reactions when communicating 3. 1 Explain how people from different backgrounds may use and/or interpret communication methods in different ways Communication can be slightly different when using it with other people from different backgrounds.Different people from other backgrounds may use verbal communication to express what they think, however they could also use non-verbal communication to put their point across. People from different backgrounds can find some forms of communication rude, eye contact/hand gestures. 3. 2 Identify barriers to effective communication Speaking a different language is one barrier, when someone speaks a different language or uses sign language, they may not be able to understand what the other person is trying to say. 3. Demonstrate ways to overcome barriers to communication 3. 4 Demonstrate strategies that can be used to clarify misunderstandings 3. 5 Explain how to access extra support or services to enable individuals to communicate effectively. In Leeds, we have great support services to support children and adults with communication problems. There are children’s centres all around Leeds that support families and can direct families to other agencies 4. 1 Explain the meaning of the term confidentiality Confidentiality is very important in a nursery setting.It is about respecting other people’s rights to privacy and keeping safe the information that they have provided. Sometimes when working with young children they give us information that id no intended to be shared around, sometimes this information may b e of a personal nature or simply not relevant to other people. All information gained during work is confidential this means anything you could not be able to find out as a member of the public is likely to be confidential. Data protection act 1998 4. 2 Demonstrate ways to maintain confidentiality in day to day communication 4. Describe the potential tension between maintaining an individual's confidentiality and disclosing concerns While parents and children have the right to confidentiality, there are occasions when the need to maintain confidentiality might be breached, for example; where there are concerns for child’s welfare, maybe abuse. If there is a concern that a child is being abused its staff’s job to disclose this information to the designated/manager of the setting unless they think by disclosing the information will put the child/young person in further danger.

Night World : Dark Angel Chapter 16

Gillian stood as if her snow-powdered body had been turned to ice. Because it was the worst, the absolute worst that she could possibly have imagined. He killed a kid. â€Å"The little girl who disappeared a year ago,† she whispered. â€Å"On Hilkrest Road.† The one she'd thought of-completely irrationally-when she'd heard the crying. â€Å"I was doing a spell,† Gary said. â€Å"A strong one; I was a quick learner. It was a fire elemental spell-so I was out in the woods. In the snow, where nothing would burn. And then she showed up chasing her dog.† He was staring into the distance, his face dead white. Looking not haunting, but haunted. And Gillian knew he wasn't with her at that moment; he was far away, with Paula. â€Å"They broke the circle. It all happened so fast. The fire was everywhere-just one white flash, like lightning. And then it was gone.† He paused. â€Å"The dog got away. But not her.† Gillian shut her eyes, trying not to imagine it. â€Å"Oh, God.† And then, as something twisted inside her, â€Å"Oh, Gary †¦Ã¢â‚¬  â€Å"I put her body in my car. I was going to take her to the hospital. But she was dead. And I wasconfused. So finally I stopped the car. And I buried her in the snow.† â€Å"Gary†¦Ã¢â‚¬  â€Å"I went home. Then I went to a party. That was the kind of guy I was, you see. A partyin' guy. Everything was about good times and me, me, me. That was even what being a witch was about.† For the first time there was emotion in his voice, and Gillian recognized it. Self-hatred. â€Å"And at the party, I got really, really drunk.† Oh. Suddenly Gillian understood. â€Å"You never told anybody.† â€Å"On the way back home I wrapped my car around a tree. And that was it.† He laughed, but it wasn't a laugh. â€Å"Suddenly I'm in Neverland. Can't talk to anybody, can't touch anybody, but sure can see everything. I watched the search for her, you know. They passed about a foot away from her body.† Gillian gulped and looked away. Something had twisted and broken inside her, some idea of justice that would never be put back together. But this was no time to think about that. It hadn't really been his fault†¦ but what did that matter? You played the hand you got dealt. And Gary had played his badly. He'd started out with everything-good looks, obvious brains, and witch power enough to choke a horse-and he'd blown it. Didn't matter. They had to go on from here. She looked up at him. â€Å"Gary, you have to tell me where she is.† Silence. â€Å"Gary, don't you see? That's your unfinished business. Her family doesn't know†¦Ã¢â‚¬  Gillian stopped and swallowed. When she went on, her voice wobbled. â€Å"Whether she's alive or dead. Don't you think they ought to know that?† A long pause. Then he said, like a stubborn child, â€Å"I don't want to go anywhere.† Like a frightened child, Gillian thought. But she didn't look away from him. â€Å"Gary, they deserve to know,† she said softly. â€Å"Once they're at peace-â€Å" He almost shouted, â€Å"What if there isn't any peace for me?† Not frightened, terrified. â€Å"What if there isn't anywhere for me to go? What if they won't take me?† Gillian shook her head. Her tears overflowed again. And she didn't have any answers for him. â€Å"I don't know. But it doesn't change what we've got to do. I'll stay with you, though, if you want. I'm your cousin, Gary.† Then, very quietly, she said, â€Å"Take me to her.† He stood for a long moment-the longest of Gillian's life. He was looking at something in the night sky that she couldn't see, and his eyes were utterly bleak. Then he looked at her and slowly nodded. â€Å"Here?† David bent and touched the snow. He looked up at Gillian. His dark eyes were young- a little scared. But his jaw was set. â€Å"Yes. Right there.† â€Å"It's a pretty strange place to do it.† â€Å"I know. But we don't have any choice.† David got to work with the shovel. Gillian pushed and mounded snow into walls. She tried to think only of how she'd done this in childhood, about how easy and interesting it had been then. She kept at it until David said, â€Å"I found her.† Gillian stepped back, brushing off her sleeves and mittens. It was a clear day, and the afternoon sun was brilliant in a cold blue sky. The small clearing was peaceful, almost a haven. Untouched except for a welt in the snow where a ground mouse had tunneled. Gillian took a couple of deep breaths, fists clenched, and then she turned to look. David hadn't uncovered much. A scrap of charred red wool muffler. He was kneeling beside the shallow trench he'd made. Gillian was crying again. She ignored it. She said, â€Å"It was the last day before Christmas vacation, so we took the day off from school. We were playing hooky in the woods. We decided to make a snow fort†¦.† â€Å"And then we found the body.† David got up and gently put a hand on her elbow. â€Å"It's a weird story, but it's better than the truth.† â€Å"And what can they suspect us of? We never even knew Paula Belizer. They'll know she was murdered because she was buried. But they won't know how she died. They'll think somebody tried to burn the body to get rid of it.† David put his arm around her waist, and she leaned into him. They stood that way for a few minutes, steadying each other. It was strange how natural that was, now. David had agreed to help her with all this without a moment's hesitation†¦ and Gillian hadn't been surprised. She'd expected it. He was her soulmate. They stood together. At last, he said quietly, â€Å"Ready?† â€Å"Yes.† As they left the clearing, David added even more quietly, â€Å"Is he here?† â€Å"No. I haven't seen him since he showed me the place. He just-disappeared. He won't talk to me either.† David held her tighter. Mr. Belizer came at dusk, after most of the police had left. It was almost too dark to see. David had been urging Gillian away for an hour. So had Gillian's parents. They were there, both of them, huddling close and touching her whenever they could. David's father and stepmother were on the other side of David. Yeah, Gillian thought. It's been a rough last few days on everybody. But here they all were: David, pale but calm; Gillian, shaky but standing; the parents, bewildered but trying to cope. Not comprehending how their kids could have found so much trouble in such a short time. At least nobody seemed to suspect them of having hurt Paula Belizer. And now, here was Paula's dad. Alone. Come to look at the last resting place of his daughter-even though the coroner had already taken his daughter away. The police let him go up to the clearing with a flashlight. Gillian tugged at David's hand. He resisted a second, then let her tow him. Gillian heard murmurs as they went. What are you doing, following that poor man. My God, that's- ghoulish. But none of the parents actually grabbed them to stop them. They ended up a little distance behind Mr. Belizer. Gillian moved to see his face. Now here was the thing. She didn't know about spirits. She wasn't sure what needed to be done to release Gary from the between-place. Did she need to talk to Paula's dad? Explain that she had the feeling whoever had done it was sorry, even if they could never tell him themselves? It might get her locked up. Showing too much interest in a crime, too much knowledge. But, strangely, that didn't scare her as much as she'd have thought. She was Gary's cousin, and his debts were hers somehow. And things had to be put right. As she stood hesitating, Mr. Belizer fell to his knees in the trampled snow. Oh, God. That hurt. If strong arms hadn't been holding Gillian up, she might have fallen, too. David held her and pressed his face into her hair. But Gillian kept looking at the kneeling man. He was crying. She'd never seen a man his age cry, and it hurt in a way that was scary. But there was something else in his face. Something like relief†¦ peace. Kneeling there, with his overcoat spread around him, Mr. Belizer said, â€Å"I know my daughter is in a better place. Whoever did this, I forgive them.† A shock like cold lightning went through Gillian, and then a spreading warmth. She was crying suddenly. Hard. Tears falling straight down from her eyes. But she was filled with a hope that seemed to lift her whole body. And then David drew in his breath sharply, and she realized he'd raised his head. He was staring at something above Mr. Belizer. Gary Fargeon was hovering there. like an Angel. He was crying. And saying something over and over. Gillian caught â€Å"-sorry, I'm so sorry†¦Ã¢â‚¬  Forgiveness asked for and given. If not exactly in that order. That's it, Gillian thought. Her knees began to tremble. David whispered huskily, â€Å"Can you see that, too?† â€Å"Yes. Can you?† Nobody else seemed to see it. Mr. Belizer was getting up now. He was walking past them, away. David was still staring. â€Å"So that's what he looks like. No wonder you thought-â€Å" He didn't finish, but Gillian knew. Thought he was an angel. But†¦ why was Gary still here? Wasn't the forgiveness enough to release him? Or was there something else that needed to be done? Gary turned his head and looked at her. His cheeks were wet. â€Å"Come in a little farther,† he said. â€Å"I have to say something.† Gillian untangled from David, and then pulled at him. He came, jaw still sagging. They followed Gary past a thicket and into another clearing. As the trees and the darkness closed around them, they seemed suddenly far away from the police noise and bustle. Gillian guessed even as Gary sank down to face them. But she let him say it. â€Å"You have to forgive me, too.† â€Å"I forgive you,† Gillian said. â€Å"You have to be sure. I did some terrible things to you. I tried to warp you, damage your soul.† â€Å"I know,† Gillian said steadily. â€Å"But you did some good things, too. You helped me-grow up.† He'd helped her conquer her fears. Gain self-confidence. Discover her heritage. And find her soulmate. And he'd been close to her in a way that she would probably never be with anyone else ever again. â€Å"You know what?† Gillian was on the verge of tears again. â€Å"I'm going to miss you.† He stood facing her. He was shining just dimly. His eyes were dark and bruised looking, but his lips were smiling. And he was more beautiful than she had ever seen him. â€Å"Things are going to work out, you know,† he said softly. â€Å"For you. Your mom's going to get better.† Gillian nodded. â€Å"I think so, too.† â€Å"And I checked on Tanya and Kim. They're going to be all right. Tanya's still got all her fingers.† â€Å"I know.† â€Å"You should go see Melusine. You could help them a lot with Circle Daybreak. And they can help you deal with the Night World.† â€Å"Yes. All right.† â€Å"And you might want to talk to Daryl at school. She's got a secret that Kim was spreading rumors about last year. It's that-â€Å" â€Å"And-Gary!† Gillian held up her hand. â€Å"I don't want to know. Someday, if Daryl wants to tell me her secret, she can do it herself. But if not-okay. I have to deal on my own, now.† She'd already thought about school, all last night while she'd been lying alone in her room. Things were going to change, obviously. It was surprisingly easy to sort out which friends mattered. Amanda the Cheerleader and Steffi the Singer and J.Z. the Model were all right. No better and no worse than any of the less popular girls. She wouldn't mind if they still liked her. Daryl-who was not Daryl the Rich Girl anymore, but just Daryl-was better than all right. The sort that might turn out to be a real friend. And of course there was Amy. She owed Amy a lot. As for the others-Tanya and Kim and Cory and Bruce and Macon-Gillian didn't really want to know them. If she never went to another Popular Party, that was fine. â€Å"And I don't want to know if J.Z. really tried to kill herself, either,† she said now. Gary shut his mouth. Then his eyes actually seemed to twinkle. â€Å"You're going to do all right.† And then, for the first time, he looked at David. They stared at each other for a moment. Not hostile. Just looking. When Gary turned back to Gillian he said very quietly, â€Å"One last thing. I didn't change my mind about killing him because I couldn't go through with it. I did it because I didn't want you to hate me forever.† Oh. Gillian put out her hand. So did he. Their fingers were close together, blurring into each other†¦ but they couldn't touch. They never would. And then suddenly, Gary looked startled. He turned to look up and behind him. At the dark, starlit sky. Gillian couldn't see anything. But she could feel something. A sort of rushing. Something was coming. And Gary was lifted toward it like a leaf on the wind. His hand was still stretched toward her, but he was in the air. Weightless. Bobbing. And as Gillian watched, his startled expression melted into something like awe. And then joy. Joy and†¦ recognition. â€Å"I've got to go,† he said wonderingly. Gillian was staring at the sky. She still couldn't see anything. Not the tunnel, not the meadow. Did he mean he had to go to the between-place? And then she saw the light. It was the color of sunlight on snow. That brilliant, but not painful to look at. It seemed to shimmer with every color in the universe, but all together the colors made white. â€Å"Gary-â€Å" But something was happening. He was moving without moving. Rushing away in some direction she couldn't point to. Getting smaller. Fading. She was losing him. â€Å"Goodbye, Gary,† she whispered. And the light was going, too. But just before it went, it seemed to take on a shape. It looked something like huge white wings enfolding him. For the briefest instant, Gillian felt enfolded, too. By power and peace†¦ and love. And then the light was gone. Gary was gone. And everything was still. â€Å"Did you see that?† Gillian whispered through the ache in her throat. â€Å"I think so.† David was staring, his eyes big with awe and wonder. â€Å"Maybe†¦ some angels are real.† He was still staring upward. Then he drew in his breath. â€Å"Look! The stars-â€Å" But it wasn't stars, although it looked like star-dust. Crystalline points of light, frozen beauty sifting down. The air was full of it. â€Å"But there aren't any clouds†¦Ã¢â‚¬  â€Å"There are now,† David said. Even as he said it, the stars were covered. Gillian felt a cool touch on her cheek. Like a kiss. And it was ordinary snow, just an ordinary miracle. She and David stood hand in hand, watching it fall like a blessing in the night. [The End]