Being on Time Essay Example for Free

Being on Time Essay Being on time is very important. It is a sign of respect to the person you are meeting. If you are always late, youre creating a bad reputation for yourself. People feel they cant trust you or rely on you, so it impacts relationships. It also impacts self-esteem. Being late is upsetting to others and stressful for the one who is late. Peoples stress level is very high when theyre late. Theyre racing, worried, and anxious. They spend the first few minutes apologizing. And that’s not the best way to making a good impression. So if you want to be on time you must first figure out why you are always late. The reason can usually be classified as either technical or psychological. For example if youre always late by a different amount of time 5 minutes sometimes, 15, or even 40 minutes other times it is likely that the cause is technical. Its a case of bad planning, of thinking you need less time than you actually do. Another technical difficulty for some people is the inability to say no to additional commitments when theyre short on time. But if you are literally always 10 minutes late, its psychological. Youre arriving exactly when you want. The question is why? For some people, its a resistance thing. They dont want to do what other people expect them to. Another category is the â€Å"crisis-maker†. These are people who cannot get themselves together until they get an adrenaline rush. They need to be under the gun to get them selves moving. There are also people who are late because they worry they won’t have nothing to do while waiting. This problem can be solved easily. Always carry a book or magazine. So you aren’t feeling bored and you don’t have the feeling of â€Å"excess† time when you are waiting. And that’s not the only thing that can help you to deal with lateness. You can also†¦ †¢ Clean out your purse or briefcase each evening so it’s ready to go the next morning. †¢ Know how much money is in your wallet so you won’t run out of cash at an awkward time. †¢ Give up that â€Å"one last thing† before walking out the door. †¢ Think about what you could do with an extra five minutes for every place where you arrive early. †¢ Review your plans for the rest of the day and make note of things that have changed. †¢ Keep a clock in a prominent location so you can check it quickly when you have to leave your activities. †¢ Always keep keys, purse and backpack on hooks and a shelf by the exit door. †¢ Set your clocks 5 to 10 minutes ahead. Although remember that at dinner party its rude to arrive early; you might surprise the host and find him in his bathrobe vacuuming. In Japan, China, Germany and the United States being on time is the rule. In other places, such as Latin America punctuality is rare. Punctuality exhibits respect for the time of others; you do not waste their time while they wait for you. But it makes it difficult for Germans to act spontaneously. You cant really call someone and say, Lets go for a coffee. Many Germans will want that date in their diaries for at least a week. Back in the technological dark ages, you couldnt contact people so easily, so you made an effort to meet them on time. Nowadays if you are running late you simply call the person and delay or cancel the meeting. However that should not become a habit, because you may delay, but time will not. I used to be late all the time. But I’ve got tired of running down the street to catch the bus and bored of explaining to everyone why I’m late again. So I decided to deal with the problem. First step was setting my clocks 5 min ahead and it really works for me. But I realized that everything is in my head. I just have to decide that the meeting or event is just too important for me to be late. I won’t say I’m always on time, but I’m trying. As someone else said: Better late than never, but better never late! [pic].

Haydn Middletons The Lie of the Land :: Literature Christianity Religion Essays

Making a Movie on Haydn Middleton's The Lie of the Land To make a movie from any source takes a lot of people in the process. It's not just one or two people sitting down saying "let's make a movie." There are things to be considered, things to be done and people to contact. In this essay, I plan to make a movie of Haydn Middleton's novel The Lie of the Land, just to give a glimpse of the complications involved with making a movie. The first step in any movie would have to be a script. No script, no movie. It's just that simple. A small group (or one individual) would have to sit down and write a script from this novel. Of course he (they) would have to decide what to focus on from the book, or what they (he) wants to dramatize, and if there is something that they (he) can put in the script himself that wasn't really there to begin with. For example, if the screenwriter(s) wanted to make this a romance story between the characters David and Quinn, then they would emphasize that dramatically. They might add some sexuality into said relationship, and even go so far as to have Quinn come back to David at the end of the movie. The key words that you would see on the screen would be "adapted from," meaning that the movie was based on this novel, but the screenwriter(s) wrote the movie from their interpretation. Of course, some things have to be in the script, such as David's story, but how focused it is depends, lik e I stated, on the screenwriter(s). Now that we have a script, and we'll cut out the process of submitting it to movie studios, the next step would be pre-production. For this purpose, we'll use a fictional studio and call it L 0 L studios. This studio, after accepting the script, would hire a producer. Let's use a name here, like Richard Donner. His job is to hire a director, audition a cast, find a location to film, or decide if it can be done on a sound stage (possibly both), and try to keep it all under budget. Our director would be James Cameron, because with his success recently, his name alone would bring people to see this movie, which is the whole goal of the project. Casting is difficult, because certain factors have to be looked at, such as looks, (do they look the part?

Theme of Oppression: Waiting for Snow in Havana compared to Kaffir Boy

A paradigmatic moral witness â€Å"is one who experiences the suffering–one who is not just an observer but also a sufferer. † Carlos Eire, Professor of History and Religious Studies at Yale University and author of Waiting for Snow in Havana, is a moral witness. His book is a memoir of childhood and exile, the recollections of a privileged boy who, at the age of 11, was one of 14,000 children airlifted from Cuba, separated from his parents and, with only a small suitcase in hand, dropped off in a land in which he did not know a soul.The book is, however, more is a record of suffering endured at the hands of evildoers. As its subtitle indicates, Eire writes in the style of confession. Unlike Elie Wiesel, for instance, he does not mainly register evil and suffering to honor the sufferers and warn future generations or to accomplish an inner catharsis. He probes deeply into the warping that evil produces in the souls of victims and struggles with frightening honesty, born of faith, on a journey of redemption from its sinister power.So moving, so wildly humorous and yet so stern in its moral judgment, so concentrated on the self but so concerned with others and their redemption, a story so rooted in a specific time and place and yet so universal in import. Evil keeps appearing in the shape of a lizard, and the lizard of lizards is Fidel, who destroyed everything Eire knew as boy, wrecked it â€Å"in the name of fairness, progress, the oppressed, and of love for the gods Marx and Lenin.†Contrary to what one might expect, the redemption toward which Eire is groping bears the face not of a political figure or a social program but of Jesus, who â€Å"wept with joy upon seeing all the world's sins embedded in those mean, raw pieces of wood that meant death for Him at the age of thirty-three. † A Cuban nun taught him the meaning of redemption. She was wise enough to talk to the orphaned and exiled children not â€Å"about their present situa tion,† utterly dire as it was, but â€Å"in universal terms about [their] faults and about redemption from them. â€Å"In his search for redemption, Eire wrestles with two issues. First, what to do with desire bereft of a precious object, a boy's desire that yearns for what it could have had as much as for what it lost. â€Å"In the past thirty-eight years I've seen eight thousand nine hundred and seventeen clouds in the shape of the island Cuba,† writes Eire, an exiled man in his early fifties. Second, how does one make peace with enemies, even more, how does one love them? â€Å"My dream of dreams,† writes Eire toward the end of the book, is to â€Å"kiss [the lizard] fondly, and let go forever.†The original title of the book, rejected by the publisher as too offensive, was Kiss the Lizard, Jesus (Jesus Rubio was the main character in that first version of the book, conceived as a novel rather than a memoir). Much of what Eire is after as he sifts thro ugh recollections and the emotions stirred by the recollected events can be described as the redemption of memories: â€Å"imagine the sound of memories that have nothing to do with Batista or Fidel. † So how does Eire's journey toward redemption look?You must read the book yourself. One thing that will strike you immediately is the style. Here is its unforgettable first sentence: â€Å"The world changed while I slept, and much to my surprise, no one had consulted me. † Then there is the perspective. Eire combines a way of seeing the world often associated with magical realism (except that it is â€Å"all true,† or â€Å"at least 98. 6% of it,† as he told me) with a humor the likes of which I've never seen before–a humor that is not garnish but a way of life and itself a vehicle of redemption.An even more important element of redemption than humor–an element which lets humor do the redemptive work and not just relieve Eire temporarily of lif e's burdens–is his robust faith in God. His own peculiar â€Å"proofs of God's existence† (proof no. 5, â€Å"the ultimate proof†: desire) structure the whole text, and he repeatedly reads his own story within the framework of salvation history (e. g. , the exiled children of Cuba are the slaughtered children of Bethlehem; as a fatherless boy he sees himself in the image of God's Son abandoned by the Father).The aftereffects of that nun's talk, which left him in a â€Å"stupor, wondering what had hit [him],† are felt throughout the book. Can one get no redemption before the dawn of the world to come? One can. Eire writes as a man who has tasted the sweet savor of a new life even as he is drinking from the bitter cup of evil's memories. He has kissed many lizards, he says. That is why when he condemns Emesto, a lizard slightly trailing Fidel in ugliness and wickedness, the worst punishment he can think of is for him to be embraced by Jesus eternally.So wri tes a man who has admittedly not yet been freed from anger but has offered it up to God and is â€Å"letting Jesus take care of it. † Eire's questions are spiritual: How do we live with memories of irretrievable loss and violation, given that for victims, memories are not so much a solution as a problem? How do we relate to the perpetrators? How do we find healing of losses and redemption from evil? Eire's answers are religious: we find redemption by having our stories inserted into God's story and in everlasting life with God, the source of our life and salvation and the telos of all our desires.â€Å"Secular† and â€Å"religious† are alternatives, but the ethics of memory and the redemption of memories need not be. The advantage of Eire's religious struggle for the redemption of memories is that, if pressed, he can integrate the ethics of memory into his perspective. Eire offers redemption of memories–and redemption of people who remember. The story â⠂¬Å"Kaffir Boy† deals with the agony of racism. In Mark Mathabane's â€Å"Kaffir Boy,† Mark has grown up in poverty. Though Mark is told that he will never amount to anything because he is black, Mark strives for success since he has nothing to lose.Through a comparison of different reactions to prejudices revealed in the stories, we learn that our choices should be determined by which options offer the greatest rewards and/or the fewest penalties. In â€Å"Kaffir Boy,† Mark Mathabane joins his grandmother at her workplace in the big city. Mark is astonished that white people live such extravagant lives while his family can hardly afford food. When Mark and his grandmother reach the Smith residence, Mark meets a white boy named Clyde who has been providing Mark with hand-me-downs.He tells Mark what the white children learn about in their school. Mark is shocked to hear the stereotypes that the white children have about black people. Mark is greatly insulted when Clyde tells him, â€Å"My teacher says Kaffirs can't read, speak or write English like white people because they have smaller brains, which are already full of tribal things† (Mathabane 237). Both writings have characters that are faced with racist discrimination. However, though they go through similar scenarios of racism, their own situations and reactions to racism are different.Mark is a child who lives in poverty, but when he is told he will fail because he is black, Mark becomes motivated to prove himself to the world. What motivates people depends on the results they are trying to accomplish. If someone has more to gain than lose from a situation, they will try that much harder to succeed. Mark realized this and since he had nothing, it was all gain and no loss. The opposite is true as well — if you strive for something that will get you nowhere or leave you in a worse position, the best thing to do is not to try.

Should We Use The Calculator Usage The United States...

With the United States falling behind in mathematics, they need to take a stand against the issue – calculators. The United States is ranked thirty-fifth internationally (Desilver). Considering America is supposed to be one of the superpowers of the world, they should be ranked much higher. To climb in the ranks, the United States should stop allowing students to use their calculator as a crutch; calculator usage should be monitored and restricted in the classroom. In elementary school, there should be no calculator usage allowed. As they get older, the restrictions on calculators should loosen. Middle school students should be allowed to learn different functions on the calculator, but still learn the concept traditionally. Then, in high school, calculator usage is fairly accepted for several math classes require the calculator to be able to solve the problems. To alter calculator usage, the United States school system may need to redo math curriculum. They should a lter their lessons to focus on the student’s mental math ability instead of if they can type into a calculator correctly. To enforce restricted calculator usage, there are various boundaries each type of school can set. In elementary school, they should not allow students to bring calculators to school; without a calculator constantly at their fingertips, there is no temptation to use it for simple math. This permits students to learn the concepts thoroughly before using a calculator as a crutch.Show MoreRelated Phone Usage in Schools: A Given Luxury, or a Deterrent from Learning?917 Words   |  4 Pages Phone Usage in Schools: A Given Luxury, or a Deterrent from Learning? As humans progress both psychologically and physically, technology progresses just as fast, or perhaps even faster. Technology has advanced so far as to allow people to talk to a family member, coworker, or even a complete stranger at the touch of a couple of buttons. 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