Minuit Chretien French Christmas Carol - O Holy Night

Minuit Chrà ©tien is the French Christmas Carol Equivalent of O Holy Night. Its a traditional Christmas Carol. Here are the lyrics and translation. The lyrics and translations are quite different. Youll find a version here on YouTube sung by Pavorotti.   Lyrics For The Christmas Carol Minuit Chrà ©tien - O Holy Night Minuit, chrà ©tiens, cest lheure solennelle,Oà ¹ lHomme-Dieu descendit jusquà   nousPour effacer la tache originelle Midnight, Christians, its the solemn hour,When God-man descended to usTo erase the stain of original sin Et de Son Pà ¨re arrà ªter le courroux.Le monde entier tressaille despà ©ranceEn cette nuit qui lui donne un Sauveur. And to end the wrath of His Father.The entire world thrills with hopeOn this night that gives it a Savior. Peuple à   genoux, attends ta dà ©livrance.Noà «l, Noà «l, voici le Rà ©dempteur,Noà «l, Noà «l, voici le Rà ©dempteur ! People kneel down, wait for your deliverance.Christmas, Christmas, here is the Redeemer,Christmas, Christmas, here is the Redeemer! Le Rà ©dempteur a brisà © toute entrave :La terre est libre, et le ciel est ouvert.Il voit un frà ¨re oà ¹ nà ©tait quun esclave, The Redeemer has overcome every obstacle:The Earth is free, and Heaven is open.He sees a brother where there was only a slave, Lamour unit ceux quenchaà ®nait le fer.Qui Lui dira notre reconnaissance,Cest pour nous tous quIl naà ®t,QuIl souffre et meurt. Love unites those that iron had chained.Who will tell Him of our gratitude,Its for all of us that He is born,That He suffers and dies.   Peuple debout ! Chante ta dà ©livrance,Noà «l, Noà «l, chantons le Rà ©dempteur,Noà «l, Noà «l, chantons le Rà ©dempteur ! People stand up! Sing of your deliverance,Christmas, Christmas, sing of the Redeemer,Christmas, Christmas, sing of the Redeemer! If you enjoy this article, you may also enjoy my enunciated recording of the Catholic mass prayers in French. Jai à ©crit beaucoup darticles et dhistoires sur Noà «l en France:- Christmas in France Dialogue - French English Bilingual Easy Story- Qui est Saint Nicolas ? Dialogue en Franà §ais Facile- Meet the French Santa - French English Bilingual Easy Story- 8 Gift Ideas for Your Francophile Friends- Petit Papa Noà «l - The Most Famous French Christmas Song (with a link to a video of my daughter singing it!) Joyeuses fà ªtes de fin dannà ©e ! Happy Holidays.

Populist Leadership, Modern Tyranny - 1421 Words

Populist Leadership, Modern Tyranny Introduction: In the paper presented below, the author assembles an idea about populism as a modern tyranny, taking book IX as a reference for the similarity of certain features among a populist leader today, with the tyrant of yesterday described by Plato. According to Socrates the democratic man arose from the oligarchic father when he dared to place in the same rank the necessary and unnecessary desires enjoying them in moderation. In Book IX of the treatise of Plato s Republic, Socrates argues his disciple Adeimantus as the Democratic son of a man becomes a tyrant when he lets himself be dragged by evil companies that incite him to seek the pleasure of the forbidden at best dark of his being,†¦show more content†¦It is these same vices that will soon diminish his fortune since these vices will make him inclined to disorganize his mind in such a way that he cannot take actions that have proved successful in the society. Then he will live a disordered life envying his neighbor and will eternally blame others for his misery. This man, if he held power by an extraordinary situation favorable for his connections with the underworld or opportunity to convince the power groups, such as a political crisis or war, would exert revenge against those who would oppose him and alone Those who flatter him and praise him would be among his closest associates. As the tyrant leader is born: According to Socrates, when democracy has an excessive freedom with its citizens, tyranny is inevitably present. Since the young man who was educated by â€Å"thrifty parents who preferred wealth-seeking desires† (572 c). Despised what had to do With the proper education of the individual and the healthy fun, however, when this young man grows up he finds friends who influence negatively inculcating values away from the family, then this young man already become a man begins to fall into excesses, vices, and corruption. For this very reason, the young tyrant, seeing that these two forces,Show MoreRelatedMuslim Nations and Their Crisis of Leadership Essay1280 Words   |  6 PagesMuslim Nations and Their Crisis of Leadership Muslim nations face a crisis of leadership, which affects both them and their relationship with other countries. In Muslim society the leader embodies both political and moral authority. Yet even the best-known thinkers who comment on Islam, like Professor Samuel Huntington and Francis Fukuyama, have failed to identify the importance of Muslim leadership. On the surface there is a bewildering range of leadership: kings, military dictators, mullahsRead MoreAnalysis Of Nicholas Riasanovskys The Image Of Peter The Great1231 Words   |  5 Pageshero and a westernizing traitor to Russian heritage. The second is how Peter’s power is understood, whether he was a great statesman, or an overzealous tyrant. Riasanovsky claims these different factors have been bolstered or criticized of Peter’s leadership have fallen in and out of favor depending on the political climate of the time. Riasanovsky’s outline of Russian views towards Peter contains some oversimplifications. It also fails to note important themes in Russian culture throughout RussianRead MoreClass Struggle5630 Words   |  23 Pageslockouts). Class antagonism may instead be expressed as low worker morale, minor sabotage and pilferage, and individual workers abuse of petty authority and hoarding of information. It may also be expressed on a larger scale by supp ort for socialist or populist parties. On the employers side, the use of union-busting legal firms and the lobbying for anti-union laws are forms of class struggle.Not all class struggle is a threat to capitalism, or even to the authority of an individual capitalist. A narrowRead MoreManagement Course: Mba−10 General Management215330 Words   |  862 PagesBusiness Review Finance Articles The Power of Management Capital Feigenbaum−Feigenbaum International Management, Sixth Edition Hodgetts−Luthans−Doh Contemporary Management, Fourth Edition Jones−George Driving Shareholder Value Morin−Jarrell Leadership, Fifth Edition Hughes−Ginnett−Curphy The Art of M A: Merger/Acquisitions/Buyout Guide, Third Edition Reed−Lajoux and others . . . This book was printed on recycled paper. Management http://www.mhhe.com/primis/online/ Copyright  ©2005Read MoreOrganisational Theory230255 Words   |  922 Pagesperspectives for organizational design Social democracy and the democratic organization Democracy, rationality and power A psychodynamic perspective on design – create the boundaries Critical theory and psychoanalysis challenge understandings of leadership and management Conclusions 330 330 332 332 332 339 340 341 342 342 344 345 347 347 349 354 356 357 357 359 360 361 362 367 371 373 374 375 Chapter 9 The evolution of management as reflected through the lens of modernist organization theory

Homer Barron’s remains that lay on the bed Free Essays

It was Homer Barron’s remains that lay on the bed in one   of the rooms of the old Grierson house, found there forty years after his disappearance.   The circumstances and events cited by the author of the short story â€Å"A Rose for Emily† point out to this inevitable conclusion. Only a person with an abnormal state of mind would suffer a dead man to lie unburied for years, mouldering right inside a room in her house. We will write a custom essay sample on Homer Barron’s remains that lay on the bed or any similar topic only for you Order Now When some of the neighbours complained of the foul smell, Miss Emily acted as if nothing was wrong: the men who had surreptitiously entered her lawn to spread lime over the ground saw her sitting inside one of the rooms.   Unknown to them at that time, she was perhaps keeping vigil or visiting her lover’s corpse. That she would lie down with him night after night – evidenced by the â€Å"long strand of iron-gray hair† found in the indentation in the pillow beside him –   bespeaks of her utter loss of sanity, which was not so visible at first. That Miss Emily suffered from emotional instability – a streak of madness in her – becomes apparent as the story unfolds. Cloistered in the ancient Grierson mansion, Miss Emily is seen as someone above the average citizen: her supposed lineage kept people at bay.   She ignored tax notices sent after her father died; either she did not comprehend, or she had naively believed the old tale that the townspeople were indebted to her family.   She is impervious   and cold, seemingly devoid of any emotion, as if lost in a   world only she knows about. We find the first strong evidence of her unnatural state of mind when her father dies: she refuses for three days to have him buried, telling the mourners he was not dead.   â€Å"We did not say she was crazy then,† narrates the author.   The people saw her grief as evidence of a despairing helplessness, feeling herself so alone, still unmarried, her father having driven away those young men who had earlier proposed to her. We are told that Miss Emily â€Å"had some kin in Alabama; but years ago her father had fallen out with them over the estate of old lady Wyatt, the crazy woman . . . â€Å" Here is yet another hint that madness ran in the family. When she and Homer Barron are seen together, causing a scandal among the townsfolk, the Baptist minister is sent to talk to her.   The minister does not say what transpired during their interview but he refuses to go back (and talk to her) again. Perhaps the minister was taken aback by Miss Emily’s haughty demeanor as that she displayed when she vanquished the town officials who had demanded from her payment of taxes.   Or maybe the minister saw something frightful in Emily’s eyes that he refused to talk to her again. How to cite Homer Barron’s remains that lay on the bed, Papers

Technological Innovations in Mental Healthcare

Question: Discuss about the Technological Innovations in Mental Healthcare. Answer: Introduction Australia is a country is a very big country. It is composed of people from diverse socio-cultural backgrounds such as the indigenous Aboriginal and the Torres Strait Islander people. Health disparity has been identified as a major issue facing the countrys healthcare system because the inequality and inequity in the distribution of health services is influenced by a number of socio-cultural factors. It is for this reason that there is a high prevalence of illnesses and mortality amongst the indigenous communities than the rest of the Australian society. However, the fact that this problem exists does not mean that it can be resolved. The Aboriginals and the Torres Islander people can still be helped if appropriate measures are taken. This paper presents an in-depth and critical analysis of the applications of digital storytelling in addressing the persistent problem of chronic illness amongst the Aboriginals and the Torres Islander people. The Prevalence of Chronic Illness amongst the Indigenous Communities in Australia Research has proven that there is a high prevalence of chronic illnesses such as diabetes amongst the indigenous communities than non-indigenous communities in Australia. Over the years, many Aboriginals and the Torres Islander people have been suffering from chronic illnesses. As a community, the indigenous people cannot be compared to their non-indigenous counterparts in many ways (Russell, 2013). The Aboriginals and the Torres Islander people have been exposed to a wide range of chronic illnesses because of their socio-cultural background. First and foremost, the indigenous communities are not economically-empowered. A large number of the indigenous people are not educated and employed. Meaning, they do not have the financial muscle to face the health challenges affecting them. Without a job, the people cannot afford quality healthcare services. Meaning, in case of any infection, they might not get access to the required medical interventions (Gajjar, Zwi, Hill Shannon, 2014). At the same time, failure to posses the right quality of education worsens the situation because it makes the indigenous people to be ignorant of the benefits of health care in their lives. Accessibility to healthcare services is a very important factor that determines the health condition of a community. Secondly, the Aboriginals and the Torres Islander people have a high prevalence of chronic illnesses because of their cultural beliefs. As a community, the indigenous people are known to be quite conservative and superstitious. The Aboriginals and the Torres Islander people still engage in certain cultural practices that expose them to chronic illnesses (Waugh, Donaldson, 2016). For example, the belief in the causes, symptoms, effects, and treatment of diseases has been hindering the community members from going to the hospital to seek for medical services. The community does this because according to their culture, modern health services are not appropriate and relevant to their needs (Donato Segal, 2013). However, this is an ill-informed decision because diseases like diabetes require life style changes, decisions that can only be effectively made and maintained through the support of healthcare providers. Finally, the Aboriginals and the Torres Islander people have a high prevalence of chronic illnesses because of their geographic location. As an indigenous people, the Aboriginals and the Torres Islander people live in the rural areas. These are remote places in which accessibility to healthcare services is hindered by the inadequacy of infrastructure (Mitrou, et al., 2014). Rural areas are known to be places with poor road networks and inadequate health facilities. The inadequacy of infrastructure has been negatively impacting on the community because it prevents them from getting the health services that they need at any given time (Gubhaju, et al., 2013). When people are located far from the health facilities, for instance, they cannot manage to get emergency healthcare services. This ca negatively affects the community because it will increase the rate of illnesses and mortality. The Effectiveness of Digital Storytelling amongst the Indigenous Communities in Australia The Aboriginals and the Torres Islander people are known to be the indigenous communities that have a unique set of problems. When compared to the rest of the Australian society, the Aboriginals and the Torres Islander people have been established to having a high rate of chronic illnesses. The high prevalence of chronic illnesses has adversely affected the community in many ways (Panaretto, Wenitong, Button Ring, 2014). Notably, the prevalence of chronic illnesses has resulted into economic loss. A lot of money has been used in the provision of healthcare services to the community (Brown, O'Shea, Mott, McBride, Lawson Jennings, 2015). Besides, the situation has affected the community socially. Meaning, it has caused suffering to the individual patients, family, and community members at large. The suffering endured by one member of the community is spread to their loved ones as well. Thus, chronic illness is not an individual, but communal problem. To address the persistent challenge of chronic illness amongst the indigenous communities, a large number of interventions can be applied. One of the strategies that can be of great contribution in the eradication of chronic illnesses in the community is the use of digital storytelling. Digital storytelling refers to the use of digital media to disseminate health information in the form of story (Hollis, Morriss, Martin, Amani, Cotton, Denis Lewis, 2015). In other words, it is a story that is shared through a digital media platform. An example of a digital narrative is Hows Your Sugar? Here, individuals get an opportunity to narrate their health stories and make it available to others to have access to it. A digital narrative can be designed to suit a wide range of audience (Gubrium, Hill Flicker, 2014). A person telling the story gets an opportunity to explain to the audience more information about their health experiences and how they have been dealing with a particular illness i n their lives. Hows Your Sugar? as a digital narrative is a flexible platform because it gives people an opportunity to use a wide range of methodologies while narrating their health story. It can be in the form of audio tape, still photos, or moving videos. This means that it is not a narrow platform, but a diverse media that can be used to access a large and diverse audience including those with ear or visual impairments. Whichever the design adopted, an individual uses the platform to simply tell the story regarding their health. It is therefore no doubt that digital narrative is a noble initiative that can work miracles (Sharma, 2016). If properly utilized, it can play a significant role in addressing various health challenges affecting a community or nation. Indeed, the use of Hows Your Sugar? has helped in transforming the lives of the Aboriginal and Torres Islander people. Since the establishment of this digital storytelling platform, a large number of Australians have gotten a chance to tell their stories. The website is like an informal arena in which ordinary people share their information. The stories told in the website are so strong because they are told by the patients who have, at one stage in their lives, faced a challenge highlighted in the story (Tones, Robinson Tilford, 2013). It benefits the storytellers by giving them a fulfillment that they need as individuals. The telling of story about illnesses facing a person can provide a relief because it removes the garbage from them. It is a form of treatment because it gives a partial solution to the problem (Hardy, 2015). A problem shared is half solved. Hows Your Sugar? has transformed the lives of the Aboriginal and the Torres Islander people because it has given them a chance to listen to powerful stories from other people. It has been equipping people with powerful stories that have been helping them to make important decisions regarding their health status. By learning from the stories that diabetes is a disease that can be managed, many people have decided to change their lifestyles and seek for medical attention the way it was done by the storytellers (Lupton, 2015). An inspiration story given by a patient is treated as a relevant testimony that should be emulated by others at all times. The stories in the website are good ones because they have lots of inspiration to the people. Therefore, it is recommended to visit the website and get information that is useful in the fight against chronic illnesses like diabetes (Casado, 2014). Hows Your Sugar? shares lots of similarities with the diabetesaustralia.com. In the first place, the two websites are used as storytelling platforms. Just like Hows Your Sugar? diabetesaustralia.com is used by patients who have been suffering from the disease on which the story is based. This implies that each of the two websites present stories that are recited from the perspective of the patients. The use of individual patients to present their own stories is more powerful than the use of experts because it appears to be inspirational (Lupton, 2015). The advantage of this strategy is that it is effective and appealing to audience. A story told by a person who has had a real experience is good because it is readily acceptable by the audience. The other similarity between Hows Your Sugar? and diabetesaustralia.com is that they provide a flexible platform for people to discuss about chronic illnesses. Although the stories are told from the perspective of the patients, enough room is created for the experts to chip in. the websites have allowed the storytellers to use still images of videos to tell their stories. This means that they are not restricted to one medium. The advantage of this strategy is that it increases the audience base for the stories because they can be accessed by different categories of audience including those with visual impairments (Gubrium, Hill Flicker, 2014). The provision of an informal story-telling platform has been encouraging people to courageously tell their stories and let other people learn from their experiences. This website deals in cancer. Just like the other websites, it gives patients an opportunity to share their cancer stories so as to inspire and give hope to other cancer patients. Conclusion In conclusion, the Aboriginals and the Torres Islander people are indigenous communities that have been facing lots of challenges in their pursuit for healthcare services. The indigenous communities get it challenging to access quality healthcare services because of their socio-cultural disadvantages. This justifies why the communities have a high prevalence of chronic illnesses such as diabetes. However, with the application of digital narrative, the problem of chronic illness is getting resolved. The use of Hows Your Sugar? has been instrumental because it created an accessible platform in which the patients freely interact with one another and get to share their personal stories. The website has positively contributed towards the eradication of chronic illnesses such as diabetes. For example, by using the platform people have managed to come out and boldly explain to others how they have been struggling with chronic diseases. The fact that these stories come from patients makes th e strategy to be quite appropriate in fighting chronic illnesses. A story from one patient can be relied upon as an inspiration to other people who might be facing a similar challenge. Therefore, by learning those similar conditions had been effectively managed and overcome by ordinary community members, individuals can be challenged not to give up, but to actively engage in treating it. The use of digital narrative is an appropriate strategy whose continued usage will positively contribute towards the eradication of chronic illness in Australia. The efforts of Hows Your Sugar? and diabetesaustralia.com have yielded lots of fruits. The strategy should therefore be encouraged because it will continue making positive impacts in the country. It is one way through which the government will help in reducing the disparities between the indigenous and non-indigenous communities in Australia. Many such digital narrative platforms should be created to address all the issues of health concern affecting not only the indigenous people, but all sections of the Australian society. It will be a sure way of attaining a universal health equity and equality in the country. References Brown, A., O'Shea, R.L., Mott, K., McBride, K.F., Lawson, T. Jennings, G.L., (2015). A strategy for translating evidence into policy and practice to close the gap-developing essential service standards for Aboriginal and Torres Strait Islander cardiovascular care. Heart, Lung and Circulation, 24(2), pp.119-125. Casado, D. R. A. (2014). Narrative autonomy: three literary models of healthcare in the end of life. Cambridge quarterly of healthcare ethics: CQ: the international journal of healthcare ethics committees, 23(2), 200-208. Donato, R. Segal, L., (2013). Does Australia have the appropriate health reform agenda to close the gap in Indigenous health?. Australian Health Review, 37(2), pp.232-238. Gajjar, D., Zwi, A.B., Hill, P.S. Shannon, C., (2014). A case study in the use of evidence in a changing political context: an Aboriginal and Torres Strait Islander health service re- examines practice models, governance and financing. Australian Health Review, 38(4), pp.383-386. Gubhaju, L., et al., (2013). The overall health and risk factor profile of Australian Aboriginal and Torres Strait Islander participants from the 45 and up study. BMC public health, 13(1), p.1. Gubrium, A. C., Hill, A. L., Flicker, S. (2014). A situated practice of ethics for participatory visual and digital methods in public health research and practice: A focus on digital storytelling. American Journal of Public Health, 104(9), 1606-1614. Hardy, P. (2015, December). First do no harm: developing an ethical process of consent and release for digital storytelling in healthcare. In Seminar. Net: Media, Technology Life- Long Learning (Vol. 11, No. 3). Hollis, C., Morriss, R., Martin, J., Amani, S., Cotton, R., Denis, M., Lewis, S. (2015). Technological innovations in mental healthcare: harnessing the digital revolution. The British Journal of Psychiatry, 206(4), 263-265. Lupton, D. (2015). Health promotion in the digital era: a critical commentary. Health promotion international, 30(1), 174-183. Lupton, D. (2015). The pedagogy of disgust: the ethical, moral and political implications of using disgust in public health campaigns. Critical Public Health, 25(1), 4-14. Mitrou, F., et al., (2014). Gaps in Indigenous disadvantage not closing: a census cohort study of social determinants of health in Australia, Canada, and New Zealand from 19812006. BMC Public Health, 14(1), p.1. Panaretto, K. S., Wenitong, M., Button, S., Ring, I. T. (2014). Aboriginal community controlled health services: leading the way in primary care. Med J Aust, 200(11), 649-52. Russell, L.M. (2013). Reports indicate that changes are needed to close the gap for Indigenous health. Med J Aust, 199(11), pp.1-2. Sharma, M. (2016). Theoretical foundations of health education and health promotion. Jones Bartlett Publishers. Tones, K., Robinson, Y. K., Tilford, S. (2013). Health education: effectiveness and efficiency. London: Springer. Waugh, A., Donaldson, J. (2016). Students' perceptions of digital narratives of compassionate care. Nurse education in practice, 17, 22-29.