Legend of barrio sta. elena

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The Legend of Barrio Sta. Elena

Records show that the barrio traced its beginning in the year 1687, when the Jesuit missionaries closed the river from J. Dela Pena, in search for a place to build a new church. Like most Philippine barrios, the first inhabitants of Sta. Elena were farmers and fishermen, including a few shoemakers. The place was peaceful, the people industrious and kind. The barrio got its name through the subject of a religious legend. According to this legend, during the early days of the barrio, the people saw a huge wooden cross floating down the Marikina River. Many people dove into the water to get it ashore, but failed for reasons they could not explain. So they decided to build a small chapel in honor of the mysterious cross at the place where it was seen. At first the cross stood alone, but later the image of the Sta. Elena, whom she held old age gave rise to her reputation as the discoverer of the relic of the cross used as Christ's crucifixion, this chapel has stand then undergone renovations. The last was in 145 and now an imposing concrete edifice stands not far from its original site. It was then learned that originally Sta. Elena was owned by an affluent family who lived near the improvised chapel, which was burned in 15 during the bombing of Marikina before the American occupation. The nearly 00 years after the establishment of the other areas of the barrio was slow but there was sure progress, which gained full momentum after World War II. The population increased and then similarly was introduced by Laureano Kapitan Moy Guevara, one of the most illustrious men of Sta. Elena. The people of Sta. Elena engaged in the industry thus begun the spring of mushrooms. This peaceful life was destroyed by minor natural catastrophe such as the earthquake of 185 which caused considerable damage to life and property, and the fire of 1887 which nearly gutted down the house of Kapitan Venciong, This building still stands in its original site except for the frontal that was given some renovations. The ideal geographical location of Sta. Elena is one reason for its continuous progress, even in the early days before the people started to settle in the barrio. It can also be considered a religious center, the great portion of the Roman Catholic Church being situated here. The town market, the first elementary school, the town cemetery and the first town hall are all living witnesses to the growth and development of the town.

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Anarchism and Poststructuralism

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For some, anarchism is portrayed as being congruent with the philosophy of post-structuralism. It is claimed that the post-structuralist' celebration of difference with its anti-authoritarian impulse, it's rejection of top-down power in favour of localised bottom-up resistance and its rejection of political representation is said to find its political expression in anarchism. However, doubts remain as to the validity of such claims. While anarchists do advocate such post-structuralist elements, post-structuralists such as Todd May and Andrew Koch omit any reference to solidarity and equality of wealth and social resources which are inimical to anarchism.

What lies lurking in the murky waters around the 'pristine' island of post-structuralism are notions of ontological and epistemological relativism, a rejection of universalism, an hostility towards humanism and an all out assault on objectivity. "Taken together - the relativity of both ontology and epistemology, the plurality of language systems, and the impossibility of communicating intended meaning" argues Koch, subverts the "potential to reach consensus without either deception or force". To suggest that individuals are not always able to agree on certain points is a valid one and one that is not in opposition to anarchism. For difference generates increasing complexity resulting in a vibrant and dynamic society. But to suggest that we all live in individuated closed systems for which there is no congruence with other closed language systems is over-stated. Besides negating the possibility of groups of people having any common experiences at all, whether black people in Harlem, Brixton, Notting Hill, homosexuals in Tasmania, or Muslims the world over etc., this line of thinking is overstating the extent to which our world views are hermetically sealed. Regardless of their incessant ramblings on difference, plurality, etc., about how we are constrained and constituted in externality, in heterogeneous discourses and discursive practices, we do share a commonality with others in the respect that, despite the differences between individuals, groups and cultures, we can reach consensus on the incommensurability of the so called heteromorphous epistemes. But more importantly, we can comprehend and agree on how and why such incommensurability exists. In this regard, Lyotard's "little narratives" need not be so hermetically sealed, or "sutured" to use Laclau and Mouffe's terminology, since we are able to advance and retreat in the permeation of other language systems. This ability to permeate other world views is the mechanism by which reality is altered. Without such a notion of permeation, without a belief that individuals are not totally individuated and sutured, any notion of consensus is obviously a fiction. But it is this very notion that individuals can communicate, can be value-neutral, can step outside their own frame of reference that contribute to the sense of sameness which is lacking in the poststructuralist's emphasis on plurality and difference. Certainly, there is no such thing as moral 'Truth' with a capital 'T', as both Stirner, Nietzsche and Foucault declared, but to argue with Foucault that 'nothing is man - not even his body - is sufficiently stable to act as this basis for self-recognition or for understanding other men', is going too far. The total denial of any degree of idealism, of any sense of a self-referential autonomous subject, is to reduce the subject to exactly a zero net sum, and in doing so, pave the way for atrocities and misery. For the moment you perceive your neighbour in terms of nothingness and difference, without any sense of sameness, then what is to prevent one from treating another in a manner which denies their dignity?

A great deal of the confusion emerges when notions of the impossibility of objectivity and the impossibility of being value-neutral become one and the same thing. If to be objective one needs to encapsulate all facts in times of representation, then clearly one cannot be objective. But if to be objective means that individuals do not allow their preconceptions to colour their vision, then one can, I believe, be objective. The fact that the media, scientists, philosophers, political theorists and individuals do not start from a value-neutral position does not offend the possibility that one can step outside of one's frame of reference. To state with Foucault that discourse is produced by power and that, conversely, discourses produce new power relations, is to assert that all knowledge (or belief systems to use a more correct terminology) is the result of power. But what such circular reasoning does is exclude any notion of value-neutral reason, of careful observation or steady deliberation as explanations for the current state of affairs. This is, I believe, the main problem with Foucault and other ideologues of power. Certainly, one can always look at the present and find inequalities of one kind or another, but to attribute the outcome purely in terms of some Nietzschean "will to power" is a spurious, if not illogical conclusion. Certainly, there are many occasions when individuals start from a certain value and frame of reference and attempt to fit reality to their given world view, but the existence of these multitudinous instances can not rule out the possibility that individuals can be value-neutral in their quest for understanding.

The fact that the various systems of domination under which we exist and the emphasis on a very narrow definition of "success" defined in terms of wealth and power do not always nurture a desire for critical distancing and value neutrality is certainly obvious. But to deduce all outcomes from the same "power" imperative, leaves Foucauldians susceptible to the critique of not only a "presentist historiography" (a la Habermas), but also the notion of the impossibility of stepping outside of our own world view as sincere truth oriented, value-neutral individuals. It is because we are able to do this that we can account for the disruptions in both discourse on identity and 'knowledge'. However, the poststructuralist notion that identity is not biologically determinate is a valid one, as is their insistence of the historical and context specific production of 'knowledge'. But we all know, that while there may be no such a thing as 'Objective' knowledge, as something which exists independent of the observer, there certainly cannot be said to be a system of equidistant equivalencing among such 'knowledges'. For 'knowledge' is theory based and, as we all know, there are theories which fit reality, others which are worth a great deal of scrutiny, some worth a pinch of salt and some not worth a pinch of anything. And, because reality places constraints upon theories, sooner or later certain theories will be disposed to the waste-paper basket. While not having any "fixed concept" of the subject, the anarchist hopes and has faith in the ability of individuals to see through the various forms of legitimation in order to appeal to a desire for freedom, self-reliance and self-representation of which May and Koch articulate.

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However, understanding self-representation as having access to the centre stage without altering the stage itself is by no means equal representation. For without changing the terms of reference by which such representation takes place, previously marginalised groups or individuals are given equal voice but only in so far as the dominant frame of reference dictates. In such situations, the dominant discourses, the hegemonic frames of reference (namely liberalism and capitalism with a touch of welfare socialism), become obfuscated in the scramble for equal voice resulting in their protection from transformation thereby maintaining existing constellations of power. Therefore, while having access to voice and self-representation in this sense of 'adding on to', while certainly preferable to having no representation at all, it falls short of adequate in so far as one's self-representation is defined in terms of the dominant political, economic, and social groups, thereby only advancing the interests and causes of the latter. When Todd May talks of the "the indignity of speaking for others" and to only allow oppressed groups to "determine themselves to the oppressed" with the poststructuralist "intellectual tools" tools of ontological and epistemological deconstruction, what is he saying? It seems, according to May, that all that is required is ontological and epistemological deconstruction to free one's self from imposed constraints. If only it was that easy. It seems to me that the Jews in Nazi Germany required a little more than the poststructuralist "tools" in order to be treated fairly and have their voice shifted from the periphery to the centre. Such tools only tend to have any noticeable effect in times of political, economic and social stability. While there certainly is an indignity in speaking for others without their consent, speaking with others who do not have access to self-representation is the only way that oppressed groups may be brought in to the centre. It is therefore not merely sufficient to have one's voice shifted to the centre, for in order for one's voice to be truly heard, others must be prepared to enter into a genuine dialogue in which listening is as important as speaking.

Being solely concerned with epistemological and ontological representation, poststructuralists such as May and Koch tend to neglect the importance of equalising the current system of wealth. Their recognition that the previously marginalised should be given equal place on centre stage is certainly welcome and compatible with anarchist thought. However, probably the greatest contribution anarchism has brought to the table of social understanding, and one that both May and Koch tend to omit in their comparative analysis of post-structuralism and anarchism, is the understanding that equality of wealth and individual freedom naturally imply one another. While freedom of speech, assembly, movement, the right to disagreement etc., are held in high esteem by anarchists (as also by liberals), so also, for anarchists, is the importance of equally distributing wealth and nurturing solidarity. What kind of freedom can an individual enjoy if they are so poor or weak through being denied access to the necessities of life? As Berkman rightly points out, monopoly and the private means of existence is "an abridgment of the equal opportunity of all". Equal access to the necessities of life must be available to all. For the "moment you begin discriminating against the less capable", the moment you deny people equal access to life's resources, then you begin to "establish conditions that breed dissatisfaction and resentment" resulting in "envy, discord, and strife". The disharmony resulting from any individualistic scramble for possessions and wealth can never by understood as being advocated by anarchists.

The reliance of Koch on Max Stirner as the founding apostle of post-structuralism can only lead to social disharmony. The rejection of the state, religion or anything which impedes the individual ego must be circumvented according to Stirner. His advocation of a "union of egoists" and for each individual to "take hold, and take what you require! With this the war of all against all is declared", appeals more to the free-market tooth and claw approach of Libertarians rather than attempting to foster any kind of solidarity through benevolence, trust, sincerity, openness, cooperation and mutual aid as advocated by social anarchists. As Marshall Shatz argued, "whether there could be any real cooperation among individuals enjoying the kind of freedom Stirner gives them remains open to question". But, moreover, as Alan Ritter argued, while Stirner denounced the state as a fetter on the individual's ego, a "state is admirably suited to a seeker of personal advantage" because, in "situations where he controls it", it becomes a mechanism "for making others serve his ends". In this respect then, authoritarian statism may be compatible with notions of narcissistic autonomy, for the latter may give birth to the former. What May and Koch tend to exclude in their misconstrued understanding of anarchism, is the recognition that in an anarchist society, each will value the freedom and self-reliance of all as an imperative for our own freedom and self-reliance; and, in this respect, it will be society that sets the parameters of freedom.

While a celebration of difference is compatible with both post-structuralism and anarchism, the concomitant anarchist notions of solidarity and equality are omitted in the comparative analysis by Koch and May. The anarchism represented by May and Koch has more in common with a free-market anything goes approach of Libertarianism rather than communal anarchism. It appears that the only kind of difference that can spring from post-structuralism's politics of difference, is one of political self-representation without its concomitant redistribution of wealth. And, as all social anarchists would agree, one cannot have equal political self-representation and social solidarity as long as there exists obscene unequal access to the resources of life. In this respect, while post-structuralists advocate and celebrate difference alone, the social anarchist argues that equal access to the necessities of life does not automatically spring from some Stirnerite individualism and that the celebration of difference can only come from a celebration of equality and solidarity.

Barrett, M., 'Ideology, Politics, Hegemony From Gramsci to Laclau and Mouffe', in Slavoj Zizek, Mapping Ideology, (New York Verso Press, 14), pp.5 - 64.

Berkman, A., The ABC of Anarchism, (London Freedom Press, 171), Chap. 5, 'Will Anarchist Communism Work?", pp.18-8.

Habermas, J., 'An Alternative Way out of the Philosophy of the Subject Communicative versus Subject-Centred Reason', in Lawrence Cahoone (ed.), From Modernism to Postmodernism An Anthology, (Cambridge, Mass; Oxford Blackwell Publishers, 16), pp.58-616.

Koch, A., 'Poststructuralism and the Epistemological Basis of Anarchism', Philosophy of the Social Sciences, () Sept. 1, pp.7-51.

Lyotard, J-F., 'The Postmodern Condition A Report on Knowledge', [trans.] G. Bennington and B. Massumi, (Minneapolis, University of Minnesota Press, 184), Introduction and Sections to 11, and 14, pp.xxiii-xxv, 1- 47, 64-7, In L. Cahoone (ed), From Modernism to Postmodernism An Anthology, (Massachusetts, Blackwell, 16), pp.481-51.

Malik, K., 'Universalism and Difference Race and the Postmodernists', in Race & Class, 16, Volume 7 (), pp. 1-17.

May, T., 'Is Post-Structuralist Political Theory Anarchist?', Philosophy and Social Criticism, 15() 11, pp.167-18.

Nursey-Bray, P., 'Autonomy and Community William Godwin and the Anarchist Project', Anarchist Studies, 4 (1) 16, pp.7-11.

Ritter, A., Anarchism A Theoretical Analysis, (Cambridge Cambridge University Press, 180).

Stirner, M., 'The Ego and His Own', trans. Steven T. Byington, (New York Benj. R. Tucker Publisher, 107), pp.0.14; 5-4; 78-85; 1-44; 84-1; -5, in The Essential Works of Anarchism, (ed.) Marshall S. Shatz, (New York & Chicago Quadrangle Books, 17), pp.4-80.

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Post War Ideas or Modern Ideas?

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According to Teddy, the ten year old genius, " Logic's the first thing you have to get rid" of". Teddy says this while explaining that logic can only cause trouble while thinking of every day subjects. Is Teddy, a young boy in post WWII education, using this idea of non-logic as form of post war America or present day America. Nicholson, a teacher of post WWII education, questions Teddy on his logics and reasons. They both differ on what is and what is not logic and reasoning. Together they form a contrasting view of America and society and how it is today and how it was yester year. Salinger proposes this idea during a conversation between Teddy and Nicholson. While both Teddy and Nicholson are Salinger philosophers, their different logics and reasonings convey the ideas of post war America and present day America.

By Salinger using two different philosophers in his story Teddy, he can convey two different views of two different thinking generations. The first part of Teddy and Nicholson' s conversation is that of emotions. While Teddy says "I wish I knew why people think it's so important to be emotional (186)" and goes on to say how he's parents think "don't think a person's human unless he thinks a lot of things are very sad or very annoying… he (Teddy's father) thinks I'm inhuman (186)." Nicholson replies with "I take it you have no emotions (186).", and Teddy counter backs with "If I do, I don't remember when I saw I ever used them…I don't see what they're good for (186)." This tells the reader that already Teddy does think like an everyday 10-year-old boy of that era. This story takes place after WWII; America at that time was still highly emotional from the war and this boy is telling this adult that emotions really don't serve a purpose because they are not reliable enough to believe in. When Teddy says later on he does not love God "sentimentally" it is only because it is reliable because unless you truly do love something or someone one should mean it and not just say they do and depend on someone who "loves them" because it is the weakest part a person can offer someone else. When it comes to family, Teddy points out how only he's parents can truly love him only when they can change him into what they want him to be. Nicholson finds this all hard to understand because he his mind is set in the past idea with loving your family and especially God is required and no thought of not truly loving them for their amusement. This new way of looking at love is true full yet seems wrong. The next part of their conversation is logic. The Teddy uses is a block of wood how people logics ends so soon. Nicholson tries to tell Teddy that a wood of block ends just there because it has length and width, however Teddy interjects with "The reason things seem to stop off somewhere is because that's only way most people know how to look at things (18)". By saying this Teddy questions why do things end just because we are told so? With meditation, a new form of relaxation and thinking in the post war WW II, Teddy can stop those limitations and see things where people would usually see them stopping. This way can help Teddy be more at peace since he knows where truly everything and everyone ends. The subject of dying only increases Teddy's ability to think ahead of the rest of post war society. Teddy knows that only thing that happens when one dies is that you leave your body for a better place. While he tells teachers of Religion and Philosophy this, he knows that they all afraid of death since they don't know what happens to them after they do. Teddy is at one with himself when it comes to both Religion and Philosophy, while most people of his time do not understand the connection between them both. "My gosh, everybody's done it thousands of time and thousands of time….they just don't remember it doesn't mean they didn't do it (1)." Why fear death when we all come back to earth and relive a different life? . Therefore people only really fear change and death is change. Nicholson's reasoning of this is that death is final and that this so called "change" could not possibly exist because he's old-fashioned logic is one that can not be changed.

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Punishment For Not Offering prayers!!

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Punishment For Not Offering prayers!!Hadith of Prophet(P.B.U.H)The one who disdains the prayers will receive fifteen punishments from Allah.Six punishments in lifetime, three while dying, three in grave and three on the Day of Judgement.The six punishments of life1. Allah takes away blessings from his age(makes his life misfortunate). Allah does not accept his plea(Duaa). Allah erases the features of good people from his face.4. He will be detested by all creatures on earth.5. Allah does not award him for his good deeds.(No thawab)6. He will not be included in the Duaa of good people.The three punishments while Dying1. He dies humiliated.. He dies hungry.. He dies thirsty. Even if he drinks the water of all seas he will still be thirsty.The three punishments in the Grave1. Allah tightens his grave until his chest ribs come over each other.. Allah pours on him fire with embers.. Allah sets on him a snake called the brave, the bold which hits him from morning until afternoon for leaving Fajr prayer,from the afternoon until Asr for leaving Dhuhr prayer and so on. With each strike he sinks 70 yards under the ground.The three punishments on the Day of Judgement1. Allah sends who would accompany him to hell pulling him on the face.. Allah gives him an angry look that makes the flesh of his face fall down.. Allah judges him strictly and orders him to be thrown in hell.

Prophet Muhammad has been reported to have said

Between a man and unbelief is the nonperformance of the prayer [reported by muslim]

He also was reported to have said

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The First of ones works that he shall be called to account for on the Day of Judgement is the prayer. If he performed it well, he will be properous. otherwise, he will be a loser [reported by al-tirmidhi who said it is authentic but singular]

Prophet Muhammad (Alayhi salaat wsalaam) was said to have said

The First Faces that will turn DARK on the day of judgement are faces of those who neglect prayer. in the hell-fire there is a valley called al-malham that contains serpens. each serpent is as fat as a camels nech and its length is equal to the distance covered in a day. then it stings the one who neglects the prayer, the poision boils in his body for 70 years then the flesh is torn out (reported by Al-Hakim)

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The Concept of Time

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I have been musing about the concept of TIME for a while now. It is elusive and intangibleyou can't hold it in your handbut yet it is concrete and measurable. We say use your time wisely; time for lunch; time for recess; time for bed; time flies; time stands still; time out; think time; wait time. We want time to go by quickly so we can heal from our sickness; we want time to go by slowly so that we can enjoy our kids longer. We think about "when was the last time we…," or when is this concert ever going to start, or when is class going to be over!

We wish we had more time after age 50, because then we have fewer years ahead of us than behind us to do everything we want to do with our lives. We might wish we had spent more time with our spouseperhaps the marriage wouldn't have ended in divorce. We wish time wouldn't rob us of our faculties as we age. We can't believe our child is 16 and it's time for her/him to drive. We wish we didn't have to work overtime. We need time to grieve the loss of loved ones.

Some cultures are on a time schedule which is more social, and some are more punctual. Some people procrastinate while others plunge right in to meet the deadline. We are timed when we take tests or run races. I remember hearing a sad story about someone who said, "If I had only braided my hair instead of combed it" or "If I had only run one more errand"something to the effect that if only more time had elapsedshe could have avoided the automobile accident. A split second could have changed her life.

In one graduate class, I was bombarded by this concept of time again. I thought of our discussions on premature infants and how their lives would have been impacted differently if they had been in the womb a little longer. When we shared memories of babies or pregnancies, it was evident some classmates spent more time in labor. The goal was the same (!), but the time necessary for the accomplishment varied. I thought about babies put up for adoption, and pondered whether it would have made any difference to the parents releasing their parental rights if they had had the child earlier or later in their life, or at a different point in time.

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Time is perceived in an individual manner as fleeting or crawling or actual or stationary, depending on what the person is doing. For instance, if you are waiting to see the dentist or doctor, you feel like you are waiting FOREVER. If you are tending to a hobby, you feel there is never enough time to "play."

Time to go…

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Life Is Tough

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Every where I go I try to do my best but I always loose.

Life is tough and then you die knls ljbclj jlcljnl lcsljjj jlljvnn jsllllllll is the car aok always do your best and it is it it it iti tti ti ti titi ti ti ti ti it ii titini ti ti itto ototototo t ot ototo ot always caar of the car Gerardo and me have the best of your life and never give up io io io ioi oio ioi oio io io io ioi oi oi oi oi oi oi oi oio io io ioi o io oiII B 1

Por ser una persona eficiente, controlado, exigente, planificador y puntual, mi estilo de personalidad es de ORGANIZADO.

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Mi vida se desenvuelve alrededor de participar en actividades que exigen el máximo de mi mismo, me agrada realizar con xito tareas que ponen en prueba mi mas alto esfuerzo de dedicación y esmero. Disfruto de esos días en los que puedo demostrar mis destrezas de manejar varias actividades a la vez, desarrollar múltiples ocupaciones, dar instrucciones y que todo esto gracias a mis gestiones; se convierta en un mundo perfecto de resultados positivos.

II B

Soy eficiente como cuando en mis actividades diarias siempre estoy dispuesto a encontrar mejores formas de realizar las cosas. Busco que las tareas se hagan de una forma mas simple y obtener mejores resultados. Como en estos últimos dias en donde les exijo a los empleados que escriban las actividades que van a realizar durante el día y los resultados que esperan el final del mismo. Esto me sirve para verificar sus logros obtenidos.

Soy controlado como cuando se me presentan problemas o inconvenientes, aunque en principio puedo demostrar mi disgusto, no me paralizo, sino mas bien rápidamente busco la solución al problema sin salirme de las leyes o reglas establecidas. Esto me sucede con frecuencia como cuando hago importaciones de mercadería, en donde me enfrento con personal de aduana que por obtener beneficio propio vía la tcnica de poner trabas, me dificultan el sacar el producto aduciendo anormalidades. Esto me hace reaccionar calmado y en una forma muy seria y controlada, hablo con quien haya necesidad de hablar, acepto llevar la documentación que demuestra mi punto de vista y hasta hago que el proveedor les envíe directamente una carta para dejar bien claro que todo esta en regla y no existe ninguna intensión de quebrantar la ley.

En la actividad profesional soy muy respetuoso pero a la vez muy exigente con la eficiencia de mis empleados. Constantemente reviso como se desempeñan en sus tareas, como atienden a un cliente, lo que le dicen, como atienden el telfono, el nivel de entusiasmo que demuestran en sus funciones, etc. Ellos saben que siempre les exijo lo mejor de ellos, que deben de poner todo su esfuerzo por hacer las cosas bien hechas y que siempre deben de decirle la verdad a los clientes.

Soy planificador ya que no dejo nada al azar. Estoy convencido que toda mi actividad diaria, semanal y mensual debe de estar previamente organizada y detallada en una agenda con horas y fechas bien estudiadas y previamente establecida. La agenda es para mi una fiel e inseparable compañera. Por el contrario me desagradan los cambios de planes y las improvisaciones ya que me hacen sentir que no puedo controlar la situación.

Otro de los rasgos fuertes que me identifican como organizado es el de ser una persona muy puntual. Cuando debo de estar en algún lugar a una hora indicada soy muy bueno para calcular a que hora debo de salir del lugar donde estoy y llegar a donde voy a la hora exacta, ni muy temprano ni mucho menos despus de la hora, tomando en cuenta la distancia del lugar, el trafico e inclusive los atrasos de ultima hora que pueda tener. Soy de las pocas personas que conozco que siempre anda el reloj 7 minutos adelantados, cosa que me funciona a la perfección para cumplir con mi puntualidad.

II C 1

Siendo niño me encantaba jugar al aire libre, disfrutaba de los juegos en equipo y bien organizados. Siempre elegía jugar con el equipo que tenia los mejores jugadores y tratar de ganar todos los partidos en los que yo participaba. Era de los que siempre estaba formando y organizando quien jugaba y en que posición lo haría. Por esta habilidad el profesor de gimnasia que era tambin el entrenador del colegio me nombró capitán del equipo. Esto me lleno de mucha alegría y de emoción, me sentía tomado en cuenta como un líder en el área deportiva. Dichas actividades tambin me permitieron viajar por varias ciudades del país a participar en campeonatos colegiales, viajes que disfrute al máximo con mis amigos y compañeros de equipo.

En mi adolescencia por mi personalidad organizada me destaque como presidente de curso en varios años de secundaria. Siempre me involucre en todas las actividades que conllevaban un orden, trabajo en equipo y sobre todo un alto grado de compañerismo.

Participe con gran suceso en las ferias de ciencias naturales que año con año se llevaban a cabo como cuando hice una represa hidroelctrica o como cuando hice un intercomunicador o como cuando desarrolle mi proyecto favorito en donde desarrolle un proyecto adiestrando y modificando el comportamiento de ratones bajo condiciones controladas y no controladas. Este fue el proyecto que mas disfrute de todos ya que junto a dos compañeros realmente disfrutamos cuando entrenábamos a un equipo de ratones para que reaccionaran adecuadamente dentro de un laberinto y como otro equipo de ratones no reaccionaban de la misma forma por no ser condicionados previamente. Este proyecto me enseño a trabajar en grupo, a distribuir las responsabilidades y disfrutar hacindolo a travs de la amistad. Nos encantaba perseguir a las compañeras por los pasillos de la escuela con los ratones en las manos y oír sus gritos desenfrenados. Además de disfrutar hacindolo nos permitió ganar un honroso segundo lugar que nos llevo a continuar en nuestra competencia de ciencia a nivel nacional. Me sentía realizado, muy orgulloso de mi desempeño ya que esta vez estaba recibiendo un reconocimiento ya no solo por ser un buen deportista si no por mis conocimientos científicos. De esta experiencia salí lleno de seguridad y madurez, lo que me ayudo durante mi vida estudiantil para ser mas responsable y estudioso.

En mi vida adulta mi estilo de personalidad de organizado se ha ido acentuando, ya que en el transcurrir de los años pienso que me he vuelto mas estricto, exigente y rígido conmigo mismo y con las personas que me rodean tanto en mi vida profesional como en mi vida familiar, especialmente con Carmen y nuestros hijos lo que han causado en varias ocasiones heridas a Carmen y a nuestros hijos.

Tengo una tendencia fuerte a sobre proteger a nuestros hijos, creer que si no lo hago ellos no tendrán la capacidad de enfrentar los problemas de la juventud causándoles asi heridas e inseguridades. Siempre quiero imponer mi forma de pensar con respecto a la forma de pensar de ellos, como cuando hablamos de como deben de oi

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Animal Farm

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SUMMARY OF

"ANIMAL FARM" by GEORGE ORWELL

Mr. Jones is the owner of the Manor Farm, he drinks much and treats his animals badly.

One night they meet in the barn, where the old pig Major tells them about his dream. It is that animals revolt against men and live in freedom then.

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When Major dies the other animals still keep his ideas in mind and when one evening Mr. Jones forgets to feed them they start preparing the rebellion. Finally they dispossess him and the pigs Napoleon and Snowball make up seven commandments

1) Whatever goes upon two legs is an enemy.

) Whatever goes upon four legs or has wings is a friend.

) No animal shall wear clothes.

4) No animal shall sleep in a bed.

5) No animal shall drink alcohol.

6) No animal shall kill any other animal.

7) All animals are equal.

The two pigs take over a leading position because they are more intelligent than the other animals. They all together do the harvest and each Sunday they meet in the barn for discussion.

One day Mr. Jones tries, together with some men from the village, to get his farm back but the animals defend it well.

Napoleon and Snowball more and more come in conflict with each other. Snowball suggests to build a windmill to get electricity for light and warm water. But Napoleon disagrees and sets the dogs at him which he had brought up and Snowball has to flee from the farm.

Now Napoleon is the single leader. Squealer, a little eloquent pig becomes his right hand. When the other animals ask why Snowball has been driven away he explains that he has been on Mr. Jones side and no one wants him to come back. They don't dare to contradict Napoleon because he would set his dogs at them.

Napoleon decides to let the windmill build on which the animals work hard during the summer. There isn't enough food for them but the pigs eat more than ever. They start braking rules, they go into the farm house and sleep in beds and Napoleon, who now is called the Leader co-operates with the neighbour farms. They behave more and more like humans and they change some rules The fourth commandment now says „No animal shall sleep in a bed with sheets.".

When the windmill is destroyed by a storm Napoleon maintains that it has been Snowball who has come back. Over the next year the animals repair it and when it is finished it is called „Napoleon Mill".

Four pigs are killed by Napoleon's dogs because they come under suspicion of co-operating with Snowball. So the sixth rule has to be changed into „No animal shall kill another animal without case.".

In autumn the neighbour farm attacks Manor Farm and many animals die but they win the fight.

The pigs start drinking alcohol and so the fifth commandment has to be changed into „No animal shall drink alcohol to excess.".

The mill is destroyed again and so they again start building it up. Then Boxer brakes down.

After some time has passed the Manor Farm has become richer but there are only few animals from before the rebellion left. Now pigs start to go on two feet and change the last two rules into „Four legs good, two legs better." and „All animals are equal, but some are more equal than others.".

When men from the other farm houses come to celebrate with the pigs, the animals who look through the widow can't distinguish the pigs from the humans.

"Animal Farm" refers to the Russian revolution at the beginning of the 0th century. The characters identify with persons or social groups of that time.

Old Major (pig) stands for Lenin who had the idea of a new world.

Mr. Jones (man) represents the imperialism and the czar.

Napoleon (pig) stands for Stalin who was the communist leader of Russia.

Snowball (pig) identifies with Trotsky who tried to make life better but was expelled from the party by Stalin.

Boxer and Clover (horses) represent the working class, the common people who suffered the most under the regime.

Moses the raven would be the church. He promises better times in "Sugar Candy Mountain".

Benjamin (donkey) could be a philosopher who is watching what is going on.

Squealer (pig) is a propagandist who convinces people of his attitudes.

Molly (horse) represents the part of society which still wishes aristocracy back. She goes to the neighbour farms and has contact with humans.

The dogs are comparable to the army and the secret police.

The sheep symbolise the silly mass and the pigs are a kind of intellectuals.

Please note that this sample paper on Animal Farm is for your review only. In order to eliminate any of the plagiarism issues, it is highly recommended that you do not use it for you own writing purposes. In case you experience difficulties with writing a well structured and accurately composed paper on Animal Farm, we are here to assist you. Your persuasive essay on Animal Farm will be written from scratch, so you do not have to worry about its originality.

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