Steven Spielberg Essay Example for Free

Steven Spielberg Essay It is hard to imagine a person who has not heard of Steven Spielberg. He is one of the most renown, if not the most renown, American filmmakers of the century. His films have captivated and helped develop imaginations of contemporary society and remain among the most successful films ever made. Spielberg was born in Cincinnati on December 18th, 1946. His father was an electrical engineer, and his mother a concert pianist. Steven seemed to get the best elements from both of them. Spielberg had an early fascination with cinema and began making amateur films at a very young age. At 13, he won a local contest for his 40-minute film, Escape to Nowhere. Ironically, Steven was unable to get into a film school, so he settled for majoring in English Literature at California State University. After graduation, he set out to Hollywood, where he was determined to be successful. In 1974, he received his first break for The Sugarland Express. The film went on to win a Cannes Film Festival Award for best screenplay. The following year saw JAWS explode. This very successful horror film, depicting a man-eating shark, captured the attention of the world and has become part of contemporary pop culture. The movie was nominated for Best Picture at the Oscars and won several Oscars for technical categories and for its very distinctive score. JAWS was not the only film of his to make the 100 best films of the century list by the American Film Institute. Many of Steven Spielbergs works have been placed on that list, and many are so timeless, they will live in the hearts of generations to come. Such films as Close Encounters of the Third Kind, E. T. , Indiana Jones, and Jurassic Park have become legendary. In Spielbergs down time, he stringed together a personal little film about a suburban boy who befriends an earthbound alien, also known as E. T. for Extra-Terrestrial. It hit theaters in 1982 and became an instant classic and is still the defining film of his landmark-filled career. This magical and exceedingly sentimental film surpassed even George Lucas Star Wars to become one of the biggest domestic moneymakers of all time. He has the unparalleled talent of capturing peoples imagination and dreams, but at the same time tapping into humanities darkest nightmares. In 1993, Spielberg made Schindlers List, a haunting epic that showed the Holocaust in its ugly truth. The film would eventually win him a Best Picture Oscar. It has now become part of the regular curriculum in many schools and is considered by many to be the most significant film of this generation. In 1998, Spielberg came out with Saving Private Ryan, which captured war in gory and shocking detail as his soldiers stormed the beaches of Normandy. This again shows his willingness to deal with larger, more serious issues. Further profiting as a producer of other directors its like Poltergeist, Back to the Future and Who Framed Roger Rabbit, Spielberg became one of the richest and most powerful players in Hollywood. In 1984, he founded Amblin Entertainment and used the E. T. logo as its trademark. While this was doing well, Spielberg wanted more control over his projects and did not want any other studios interfering with his work. In 1994, along with several other industry hotshots, they created the first new movie studio in Hollywood in over 75 years- Dreamworks. The company covers all its bases and produces live action and animated movies, music, computer games, arcades, television productions, and distribution. Spielberg owns approximately 22% of Dreamworks and he is worth around 1 billions dollars. His average salary is $238 million a year! A defining characteristic of a Steven Spielberg movie is the elaborate costs of making movies, huge box office returns, and many award nominations. For example, Jurassic Park was a special effects-laden adaptation of Michael Crichton dinosaur disaster novel of the same game that cost $70 million to make. But, it grossed $100 million in nine days on its way to completely shattering his own record in E. T. Schindlers List finally earned Spielberg his long-awaited Oscars for Best Director and Best Picture. Most people know that Steven Spielberg is a director, but not all know that he is an amazing producer and writer with endless movies and shows under his belt. Some examples of movies he directed are: JAWS (1975), Raiders of the Lost Ark (1981), E. T. (1982), Twilight Zone: The movie (1983), Indiana Jones and the Temple of Doom (1984), Indiana Jones and the Last Crusade (1989), Hook (1991), Jurassic Park (1993), The Lost World (1997), Amistad (1997), and Saving Private Ryan (1998). There are too many shows and movies to state in this paper that Spielberg has either produced or written. Some of these movies are: Poltergeist (1982), Gremlins (1984), Back to the Future (1985), Goonies (1985), Cape Fear (1991), Twister (1996), Men in Black (1997), Deep Impact (1998), and soon to be released in the Summer of 2001, Jurassic Park 3. Steven Spielberg has also written and produced many cartoon shows like Animaniacs that are still entertaining children five years later. Many of his movies have been cartoons such as: An American Tail (1986), The Land Before Time (1988), Who Framed Roger Rabbit (1988), and Fievel Goes West (1991). No matter if a person is 5 or 50, every generation can find a Steven Spielberg movie that is to their liking. If a person watches a Spielberg film carefully, one can see many defining characteristics that are basically present in every movie. The storylines never cease to be interesting and deep. He will usually choose characters that the general public can relate to and issues that large groups of people have dealt with. For example, my grandfather fought in World War II and received a Purple Heart for being a POW. He is an avid fan of old war movies and can usually watch them with no problem because he says, they are not realistic enough. I went with my grandfather to see Saving Private Ryan in the theater and after 20 minutes, he starting shaking and crying and said he couldnt bear to watch because it was bringing back far too horrible memories. Many of his other war buddies had a similar reaction and stated that Saving Private Ryan was the most accurate depiction of the invasion of Normandy they had ever seen. Spielberg has a talent of recreating an event perfectly, right down to the exact set and even perfect gun replicas. The sets from Jurassic Park, Saving Private Ryan, Indiana Jones, and Schindlers List are extremely elaborate and enormous and cost millions of dollars. Archaeologists and prehistoric experts were brought in to oversee the miniature models of the dinosaurs and even the plants to ensure that they were as close to the truth as possible. Spielberg also uses a variety of camera angles to invoke moods and feelings in his viewers. He is famous for his head shots during an emotional scene and also letting you see through the eyes of various characters in his films. This makes the audience feel more involved in the movie and can keep the audience on the edge of their feet when something unexpected happens. Personally, I cant imagine what movies and television would be like if Steven Spielberg hadnt burst onto the scene some three decades ago. My first movie that I ever saw in the theater was E. T. when I was barely two years old. I can not begin to remember how many times I watched such classics like JAWS, Goonies, Gremlins, The Land Before Time, and An American Tail while growing up. Some of my fondest memories as a child was sitting with my two-year-old brother on my lap and watching little Petrie and Sarah in The Land Before Time. I would explain to him that Sharptooth wasnt really real and that he didnt have to hide under the covers at night. I used to ice skate when I was younger and chose theme songs from Spielberg films like Somewhere Out There from American Tail and the main song from Indiana Jones. In conclusion, Steven Spielberg is arguably the most famous and most recognized producer/writer/director in the world. His list of films is endless, as well as the awards he as been nominated for or won. My generation has grown up with his films and no matter what age a person may be, there is a Steven Spielberg movie out there for them to watch and love. Bibliography References Taylor, P. (1992). Steven Spielberg: The man, his movies, and their meaning. Continuuminternational. Powers, T. (1996). Steven Spielberg: Master Storyteller. Lerner Publishing Company. Brode, D. (1994). The Films of Steven Spielberg. Carol Publishing Group. Crawley, T. (1990). The Steven Spielberg Story. Morrow, William ; Company. McBride, J. (1997). Steven Spielberg. Simon and Schuster Trade. Knight, B. (1998). Steven Spielberg: Master of Movie Magic. Silver Burdett Press

Islamic Education After Independence Education Essay

Islamic Education After Independence Education Essay Initially, Islamic education was taught after school hours. Starting from 1962, the Islamic religious subject was implemented and officially included in the school time table where it was taught for 120 minutes (2 hours) per week by the teachers approved by the state authority.(Education Ordinance 1957). Rosnani (1996) is of the opinion that although these recommendations were positive, in the sense that they gave importance to religious instruction in national and national-type schools, they affected all Islamic religious adversely i.e a decline in pupil enrolment because Malay parents saw many advantages in the national schools, firstly their children could learn religion whether in national and national-type English schools. Second, greater opportunities to further studies and, greater job opportunities that awaited graduates of national schools compared to religious schools.The decline in enrolment was due also to the automatic promotion until Form Three, the abolition of the Malayan Secondary School Entrance Examination and the establishment of national secondary schools. The second major consequence was the transformation of the the Madrasahs curriculum in accordance with the National Educational Policy where the Malay language replaced Arabic as the medium of language and the religious subject had to be reduced to accomodate new secular subjects i.e Malay language, English, Mathematics, Geography, History and general Science. The third major impact of the National Education Policy was the shortage of teachers in the Madrasah because qualified teachers left for better facilities and better pay offered by National schools. Madrasahs institutions also had acute financial problems and had to be rescued by state religious department. Rosnani, (1996) further claimed that these factors, in addition to changing societal values brought about the decline of Madrasah and near demise of pondok in 1960s. Paradigm shift a) The Integrated Curriculum for Primary School (ICPS) and The New Secondary School Integrated curriculum (NSSIC) It was a fact that the 70s witnessed the increase of Islamic conciousness among the Muslim throughout the Muslim World including Malaysia which subsequently contributed to educational reform. A few Islamic organizations such as ABIM, Al Arqam and Jamaat Tabligh were also formed during the 70s where their dynamic activities help to strengthen Islam in Malaysia. According to Ghazali (2000), there are many factors contributing to the Malaysian educational reform. Apart from the implementation of suggestions and report made in 1979, the changes in the political climate where people were more inclined to Islam should be considered. The influence of the Islamic movement in Iran gave a significant impact among the Muslims in Malaysia to support the Islamic party (PAS). Then, the government under the leadership of Tun Dr. Mahathir officially introduced Islamization policy in 1983. Consequently The Islamic institutions, the International Islamic University (IIUM) and the Islamic Banking were established. The philosophy of the University was inspired by the recommendations of the first World Conference on Muslim Education held in Mecca in 1977. According to this philosophy, knowledge shall be propagated in the spirit of Tawhid leading towards the recognition of Allah as the Absolute Creator and Master of mankind. Thus all disciplines of knowledge should lead towards subservience of this truth. Knowledge is a form of trust(amanah) from Allah to man, and hence man should utilize knowledge according to Allahs will in performing his role as the servant and vicegerent (khalifah) of Allah on earth. In this way the seeking of knowledge is regarded as an act of worship (Diary IIUM, 2005) Subsequently in 1982, The Ministry of Education, introduced The New Primary School Curriculum (NPSC). It was implemented nation wide in 1983. The NPSC was formulated to provide equal opportunity to students to acquire basic skills and knowledge in addition to inculcating noble moral values. The emphasis of this new curriculum is on the acquisition of the three basic skills,namely reading, writing and mathematics. With a renewed emphasis on integration, it was decided in 1993 that a change of name take place. The New Primary School Curriculum (NPSC) is now known as The Integrated Curriculum for Primary School (ICPS)(Curriculum Development Centre 1997). The New Secondary School Integrated curriculum (NSSIC) or integrated Curriculum for Secondary Schools (KBSM) which was guided by the recommendation of the first World Conference on Muslim Education 1977, in Makkah was introduced in 1988 for lower secondary level and in 1989 the curriculum was implemented in phase up to form five level. (Hasan.L, 1993). The main focus of the curriculum is on an integrated educational approach. The approach incorporated knowledge with skills and moral values. It also combine theory with practical training. The strategy is to incorporate Moral Values into curriculum and the Malay language with curriculum (Curriculum Development Centre,1997). b) The National Educational Philosophy (NEP) The Education Act 1961 has determined Malaysias education policies for over three decades until it was repealed in 1996. The Education Act 1996 is the latest and is the most comprehensive where it stated for the first time in writing the National Educational Philosophy (Under Act 550). The official statement of NEP states as follows : Education in Malaysia is an on-going effort towards further developing the potential of individuals in holistic and integrated manner so as to produce individuals who are intellectually, spiritually, emotionally and physically balanced and harmonious, based on the firm belief in and devotion to God. Such an effort is designed to produce Malaysian citizens who are knowledgeable and competent, who possess high moral standards, and who are resilient and capable of achieving a high level of personal well-being as well as being able to contribute to the betterment of the family, society and the nation at large. Langgulung, H (1993) stated that based on this NEP, the planning of KBSM is meant to help students to develop their intellectual, spiritual, emotional as well as physical potentials in comprehensive and integrated manner. It is hoped that the comprehensive and integrated development could create student who is able to adjust himself in society and contribute to the progress and the welfare of himself in order to function effectively and productively in the national development. Southeast Asian Education particularly Islamic Religious Education in Indonesia and Malaysia The Indonesian Experiences After the downfall of Ottoman Empire the entire Muslim countries were completely dominated by Western Colonial countries, particularly British, French, Spanish, Dutch and so forth. Southeast Asian countries were ruled by the British and the Dutch. The British ruled Malaya and North Borneo, whilst the Dutch ruled Indonesia. Dutch rule in Indonesia lasted for over three hundred years who used iron claws to suppress private schools that sought to establish carders to fight colonialists. The establishment of Sekolah Tinggi Islam Japan occupied Indonesia for three years, during which Dutch schools were totally closed down and replaced by Japanese curriculum including language of instruction. Indonesian fighters for Indonesian independence suggested that since all tertiary level of education were closed by Japanese, it is high time that Islamic higher institution of learning (Sekolah Tinggi Islam = STI) be established. The idea was suggested by Majlis Shura Muslimin Indonesia (Masyumi) along with the establishment of armed forces called Hizbullah (Gods Party). The prominent personalities leading the school are : 1. Dr. Mohammad Hatta (Vice President) as chairman 2. Mr. Soewandi (Civil servant) as deputy chairman 3. Mohammad Natsir (later on became the first Prime Minister of Indonesia after independence) as secretary 4. Several other members of society such as Prof. R.A.A Hoesein Djajadingrat, Dr.Hidayat, Dr. Soekiman and many others were acting as members of executives. The Sekolah Tinggi Islam started with four faculties i.e Law, Religion, Economics and Education. After independence, Religious faculty was sponsored by Ministry of religious affairs and became Government Institute religious of knowledge (Institute Agama Islam Negeri = IAIN) whose curriculum were planned by people graduated from Al Azhar. It is logical that the curriculum of IAIN in early days of its establishment was carbon copy of faculties in Al Azhar before the latest reforms in 1961. The institute originally has three faculties like in Al Azhar, i.e Usuludin, Shariah and Arabic language, later they added faculty of tarbiyyah (education) Organization like the Muhammadiyah during the Dutch rule even set schools using Dutch as a medium of instruction to compete with the schools established by the Dutch. Other organization such as Nahdatul Ulama (NU), Persatuan Islam(Persis) and Al -Irsyad continued to maintain Pesantren (religious training centre for Advanced Islamic Studies), Madrasah (Islamic schools) and pondok(Muslim boarding schools) which they had been managing, so much so that bumiputera (the son of the soil) children need not have to go to Dutch government schools for their education. In the early fifties the government tried to set up schools for the training of religious teachers (Sekolah Pendidikan Guru Agama-PGA) by putting some of the exising Madrasah under the management of religious affairs. The objectives was to train religious teachers in government schools where religious knowledge was also taught. This was followed by the setting up of Sekolah Guru Hakim Agama (SGHA) to cater to the needs of the Muslim jurists both in Shariah and the State courts. The Muslim organizations and Muslim community alike were quite disappointed with the scope offered by both the PGA and SGHA. Muslim organizations such as Muhammadiyah continued to be self reliant in the management of their schools. All they needed to do was to comply with the government regulations and current requirements. Pesantren too began to mushroom since the fifties. A press statement issued by the Ministry of Religious Affairs in the later part of the seventies put the figure at 20,000 Pesantren with 9 million students. It is estimated that current figures have far exceeded these numbers in view of the 40% increasing of Indonesian population from 150 million in the seventies to a 220 million currently. Rapid Development of Islamic schools Among the factors that contributed to the rapid development of Islamic schools lately were: 1. The government inability to cater to the educational needs of all children. The problem therefore was partly resolved by the existence of private schools. 2. Dissatisfaction with the scope offered by the PGA and the SGHA in the fifties.The government, however, has been trying to improve the situation by: i) Accepting the standard of madrasah so that they would be at par with public schools. ii) Uplifting students of madrasah for admission into equivalent public schools at primary, lower secondary and upper secondary levels. iii) Recognizing the private madrasah certificate as equivalent to the state (government) madrasah certificate to enable leavers of private madrasah to continue with their studies in equivalent government schools iv) The influence of the Islamic revivalist phenomenon world wide, particularly the international Conferences of Muslim Education first held in Makkah 1977, Second in Islamabad 1980, Third in Dakka (Bangladesh), 1981, Fourth in Jakarta 1982, the Fifth in Cairo 1987 and Sixth in Makkah 1993 and the Seventh in South Africa 1996. The conferences had deliberated on this religious education from elementary to tertiary level and produced guidelines for the implementation. How far Muslim countries, particularly in Southeast Asia, have responded to these guidelines and implement them in their curriculum is yet to be seen. The International Conferences of Muslim Education mentioned above should be a stepping stone toward the unified religious curricular reforms in Muslim countries for the years to come. The Malaysian Experiences The history of Islamic religious education in Malaysia before independence The history of Islamic education in Malaysia dated back as early as 13th century when Islam first came to this region (Abdul Halim, 1995). Islamic education can be divided into four stages : i. Centered around teachers houses ii. Centered around mosques, suraus and madrasahs iii. Centered around religious institutions called pondok. (literally , Hut school) iv. Centered around religious institutions called madrasah schools i. Centered around teachers houses At the early stage it was carried out in a very informal way suitable to the environment of that time which it centered around teachers homes (rumah-rumah guru). Students came to the teachers (normally known as Ulama) homes to learn reading Quran and fardhu Ain (basic Islamic teaching). ii. Centered around mosques, suraus and madrasahs Due to the increasing number of students flocking to the teachers homes where the later could not accommodate all of them, then came the idea of religious education to be centered around mosques, suraus and madrasahs. The teachers used to sit with their students in circles. These teachers were easily received by the society even sometimes they were called to palaces to teach the king of the state and their relatives. iii. Centered around religious institutions called pondok Subsequently it centered around religious institutions called pondok. (literally, it means hut school) Pondoks are traditional religious schools which dominated the Malay world education system in the earlier part of 14th century. i.e pre colonial and even during colonial period. The pondok institution was the first and most influential legacy in Islamic education in both Malaysia and Indonesia (called Pesantran). The management of these pondoks differs from place/center to another place/center and there was no standard set of syllabus. However, the mode of instruction was similar to that practised in Makkah and Cairo before the advent of modern methods of teaching. Rosnani (1996) mentioned that many scholars have discussed the origin of Pondok institution in Malaysia, whether it originated from Sumatera, Indonesia or Pattani, in Southern Thailand. However, she argued that one cannot dismiss the possibility that the pondok institution was an influence of Makkah education of that era because the content and the teaching methods in pondok institutions were comparable to those in the Al Haram Mosque in Makkah and many pondok teachers had taken the pilgrimage to Makkah and deepened their knowledge of Islam. Some of the famous ulama (Tok guru) in the middle of 19th century were Tok Selehor, Tok Kenali, Tok Kemuning, Tok Ku Pulau Manis, etc. Although there was no standardised content and no limitation in the years of study. The pondok curriculum shared some common features of the subject. All pondoks usually include the basic disciplines such as Tauhid, Al-Quran, Fiqh, Hadith, Nahu, Sarf, Tasawwuf and Akhlaq. After years of study and considered as alim or knowledgeable by their guru these students will come back to their respective villages to teach and some may go abroad to further their study to Makkah, Cairo, Pakistan or India.. When these students went to Al Azhar University and other Middle East countries they were taught and trained with the curriculum of that particular place of study and easily got influenced by it. Thus, when they returned to their home countries they usually joined the existing pondok or established a new one. They would planned and implemented either totally or partially the curriculum they had went through in their early days as students. Thus, it was not a surprise to find out that many pond oks or madrasahs curriculum were the carbon -copy of Al- Azhar and other Middle East countries. This situation continues until now since the academic results or certificate given by these pondoks and madrasahs are not generally accepted by mainstream universities, many of these students have to continue their education in locations such as Pakistan, Egypt and other Middle East countries. iv. Centered around religious institutions called madrasah schools At the end of 19th century especially after World War 1, with the influence of Islah movement led by reformists Sayyid Jamaluddin Al Afghani (1839-1879) and Muhammad Abduh, (1849-1905), many religious madrasah schools were established in many places in Malaysia as alternative to pondok school and also to compete with the secular school. The Malaysian reformists ideas came from Sheikh Tahir Jalaludin and Shiekh Ahmad Al Hadi who were very much influenced by Al-Afghani and Abduh (Al Attas,1972). With these Madrasah system, Islamic education not only focus on spiritual, fardu Ain and Tauhid but it became more comprehensive, it include other subjects in the curriculum such as Arabic language, Maths and Geograph. Islamic Education during the British Period Japan conquered Malaysia (1941-45) and was defeated to the British. The British then made few educational reformations starting with Barnes Report and Fern Wu Report. Briefly, the Barnes Report stated the lack of religious instruction in schools had led Malay parents sent their children to learn religion in the afternoon sessions which were very tiresome. The committee suggested jawi be omitted and religious instruction be taught instead. Barnes Report also suggested only one system of primary education (national primary school) to be held. Fenn Wu Report suggested and supported trilingual where Malay, Chinese and English languages should be encouraged to be the medium of instruction. As a compromise, the government passed the Education Ordinance 1952, where the promotion of national school system by gradual introduction of English into Malay Vernacular schools and Malay and English languages into Chinese and Tamil Vernacular school and also recommended the maintenance of English nat ional type school. Interestingly, it also recommended that religious education be provided to pupils either within school premises or in suitable premises close by as part of the school lessons ( Hussein Onn,1957). During the British period education was divided into religious and non religious education. Here has the beginning of the secular education in Malaysia. Secular schools in Malaysia were largely an innovation of British colonial government. Many of the earliest schools in Malaysia were started in the Straits Settlements of Penang, Melaka, and Singapore. The oldest school in Malaysia is the Penang Free school, founded in 1816, followed by Malacca Free School later changed to Malacca High school in 1978. While the Malay College Kuala Kangsar (MCKK) was established in 1905 based on English Public School. Many of these schools still carry with them an air of prestige although there is no formal difference between these schools and other schools. Islamic education after independence and the impact of National Educational Policy Formal educational policies came into place after Malayas independence in 1957. The task of the new government was to establish a national education system which, while making the Malay as the national language of the country, the languages and cultures of non- Malay communities are preserved and sustained. The most important development was the implementation of The Education Act 1961 where The Razak Report and the Rahman Talib Report became the basis for the formulation of this Act. The main features of the Razak Report are; a uniform national education and centralized examination system, A Malayan oriented curriculum, one type of national Secondary school, English and Malay language compulsory and Bahasa Melayu as the main medium of instruction. While the main features Rahman Talib Report are : Free primary and universal education, automatic promotion to Form 3, Establishment of schools Inspectorate, Bahasa Malaysia as the main medium of instruction, Religious/moral education as basis for spiritual development, emphasis on teacher education . In addition, the implementation of Islamic education in National Educationtal System was also based on the reports made during Razak Report (1956) and Rahman Talib Report (1960) where it is clearly stated that in any assisted school where not less than 15 pupils profess the Muslim religion, religious instruction to them shall be provided at public expense. Instruction in other religions to other pupils may be provided so long as no additional cost falls upon public funds and provided that no child shall be required to attend classes in religious instructions without the parents consent Initially, Islamic education was taught after school hours. Starting from 1962, the Islamic religious subject was implemented and officially included in the school time table where it was taught for 120 minutes (2 hours) per week by the teachers approved by the state authority.(Education Ordinance 1957). Rosnani (1996) is of the opinion that although these recommendations were positive, in the sense that they gave importance to religious instruction in national and national-type schools, they affected all Islamic religious adversely i.e a decline in pupil enrolment because Malay parents saw many advantages in the national schools, firstly their children could learn religion whether in national and national-type English schools. Second, greater opportunities to further studies and, greater job opportunities that awaited graduates of national schools compared to religious schools.The decline in enrolment was due also to the automatic promotion until Form Three, the abolition of the Malayan Secondary School Entrance Examination and the establishment of national secondary schools. The second major consequence was the transformation of the the Madrasahs curriculum in accordance with the National Educational Policy where the Malay language replaced Arabic as the medium of language and the religious subject had to be reduced to accomodate new secular subjects i.e Malay language, English, Mathematics, Geography, History and general Science. The third major impact of the National Education Policy was the shortage of teachers in the Madrasah because qualified teachers left for better facilities and better pay offered by National schools. Madrasahs institutions also had acute financial problems and had to be rescued by state religious department. Rosnani, (1996) further claimed that these factors, in addition to changing societal values brought about the decline of Madrasah and near demise of pondok in 1960s. Paradigm shift a) The Integrated Curriculum for Primary School (ICPS) and The New Secondary School Integrated curriculum (NSSIC) It was a fact that the 70s witnessed the increase of Islamic conciousness among the Muslim throughout the Muslim World including Malaysia which subsequently contributed to educational reform. A few Islamic organizations such as ABIM, Al Arqam and Jamaat Tabligh were also formed during the 70s where their dynamic activities help to strengthen Islam in Malaysia. According to Ghazali (2000), there are many factors contributing to the Malaysian educational reform. Apart from the implementation of suggestions and report made in 1979, the changes in the political climate where people were more inclined to Islam should be considered. The influence of the Islamic movement in Iran gave a significant impact among the Muslims in Malaysia to support the Islamic party (PAS). Then, the government under the leadership of Tun Dr. Mahathir officially introduced Islamization policy in 1983. Consequently The Islamic institutions, the International Islamic University (IIUM) and the Islamic Banking were established. The philosophy of the University was inspired by the recommendations of the first World Conference on Muslim Education held in Mecca in 1977. According to this philosophy, knowledge shall be propagated in the spirit of Tawhid leading towards the recognition of Allah as the Absolute Creator and Master of mankind. Thus all disciplines of knowledge should lead towards subservience of this truth. Knowledge is a form of trust(amanah) from Allah to man, and hence man should utilize knowledge according to Allahs will in performing his role as the servant and vicegerent (khalifah) of Allah on earth. In this way the seeking of knowledge is regarded as an act of worship (Diary IIUM, 2005) Subsequently in 1982, The Ministry of Education, introduced The New Primary School Curriculum (NPSC). It was implemented nation wide in 1983. The NPSC was formulated to provide equal opportunity to students to acquire basic skills and knowledge in addition to inculcating noble moral values. The emphasis of this new curriculum is on the acquisition of the three basic skills,namely reading, writing and mathematics. With a renewed emphasis on integration, it was decided in 1993 that a change of name take place. The New Primary School Curriculum (NPSC) is now known as The Integrated Curriculum for Primary School (ICPS)(Curriculum Development Centre 1997). The New Secondary School Integrated curriculum (NSSIC) or integrated Curriculum for Secondary Schools (KBSM) which was guided by the recommendation of the first World Conference on Muslim Education 1977, in Makkah was introduced in 1988 for lower secondary level and in 1989 the curriculum was implemented in phase up to form five level. (Hasan.L, 1993). The main focus of the curriculum is on an integrated educational approach. The approach incorporated knowledge with skills and moral values. It also combine theory with practical training. The strategy is to incorporate Moral Values into curriculum and the Malay language with curriculum (Curriculum Development Centre,1997). b) The National Educational Philosophy (NEP) The Education Act 1961 has determined Malaysias education policies for over three decades until it was repealed in 1996. The Education Act 1996 is the latest and is the most comprehensive where it stated for the first time in writing the National Educational Philosophy (Under Act 550). The official statement of NEP states as follows : Education in Malaysia is an on-going effort towards further developing the potential of individuals in holistic and integrated manner so as to produce individuals who are intellectually, spiritually, emotionally and physically balanced and harmonious, based on the firm belief in and devotion to God. Such an effort is designed to produce Malaysian citizens who are knowledgeable and competent, who possess high moral standards, and who are resilient and capable of achieving a high level of personal well-being as well as being able to contribute to the betterment of the family, society and the nation at large. Langgulung, H (1993) stated that based on this NEP, the planning of KBSM is meant to help students to develop their intellectual, spiritual, emotional as well as physical potentials in comprehensive and integrated manner. It is hoped that the comprehensive and integrated development could create student who is able to adjust himself in society and contribute to the progress and the welfare of himself in order to function effectively and productively in the national development. The Islamic educational challenge faced by Malaysia since Sept 11 To ensure that the Malaysian education system responds properly to the nation building, unity and the development of the country there were many curricula reviews and tremendous changes in Malaysia education since its independence in 1957. It is a well-known fact that the Muslim education system in the Muslim world including Indonesia and Malaysia is the extension of the Western educational system which is compartmentalised and secularized. As a consequence of the Western influence and the weaknesses of the Muslims, the religious curriculum in schools and university levels in both Malaysia and Indonesia are still compartmentalised. Rosnani ( 2004 2nd edition) claimed that the curriculum practiced in Muslim countries either borrowed wholesome or partially from the West and even the subjects and methodologies presently taught in the countries are copies of the Western. Here, it is important to note the statement made by Tan Sri Murad, the President of the social committee for the study of curriculum in national schools that the implementation of religious education at National Schools have a lot of weaknesses because there are still many students cant read Al Quran and write Jawi although they had attended six years of primary schools. (Berita Harian , 26/Feb/2003). Although there were many surveys and writings carried out for examples by Rosnani (1996), Sahari Langgulung (1999) and Abdul Hamid (2003) found several weaknesses of Islamic religious schools such as its curriculum, lack of facilities and financial and poor administration. However, one has to remember that SAR has contributed significantly to Islamic education in both Malaysia and Indonesia before their independence. Despite the weaknesses of Islamic religious schools, informal conversations and interviews with some Muslim parents revealed that they were still interested to enroll their children at this school due to a variety of reasons: i) With the high cost of living, many Muslim parents are both working full time thus they have very limited time to teach their own children and expect the schools to act on their behalf ii) Some of these Muslim parents are interested to teach their own children, unfortunately they themselves do not know how to read the Al- Quran and either have no or very limited knowledge regarding fardu Ain iii) Some parents also opt to send their children for religious classes after school hours or Sunday schools at the mosques because they feel that religious subject at the national school is not adequate or failed to meet their expectation iv) Many muslim parents are aware and worried about the moral decadence (social ills) in the society especially among the youth keep on increasing such as drug addicts, illegitimate child , bullying, gangsterism and etc. Thus it was not a surprise to learn that Peoples Religious Schools (SAR) in Malaysia mushroomed because parents were concerned about their children Islamic knowledge while the national school curriculum seemed inadequate. According to a daily newspaper, there were 500 SARs nation wide with 126,000 students receiving Islamic education in such institutions (NST, 22 Jan 2003). People Islamic religious schools (SAR) are schools mostly built, funded and owned by individuals or a group of people offering full time students Islamic religious education. These schools also use the curriculum which has been standardized by State religious department or Department for the advancement of Islam in Malaysia (JAKIM).These religious shools received the grant given by the government i.e RM 60 per year for a primary school student and RM120 for a secondary school student. However, in November 2002, the Malaysian government has stopped their state subsidy to SAR. The government gave two reasons for i.e that SAR lack of facilities which resulted students poor achievement and lack of trained teachers and thus urged parents to send their children to national schools (NST 9/10 Dec,2002). Rosnani (2004 2nd edition) raised a few important questions rega

Prayer in William Faulkners Light in August Essay example -- Light in

     Ã‚   "I decline to accept the end of man...I believe that man will not merely endure: he will prevail. He is immortal, not because he alone among creatures has an inexhaustible voice, but because he has a soul, a spirit capable of compassion and sacrifice and endurance."   -William Faulkner, Nobel Prize Acceptance Speech, 1949      Ã‚  Ã‚  Ã‚  Ã‚   William Faulkner illustrates many dimensions of prayer in Light in August: his characters avoid it, abuse it, embrace it, and blame it. In every case, Faulkner portrays prayer's power on the psyche. His fictional world seems Godless, yet his characters' struggle to prevail through prayer. Joanna Burden, Gail Hightower, and Joe Christmas exemplify three different approaches to prayer. Joanna turns toward prayer shortly before she is murdered; Hightower turns from it and finally feels liberated before his symbolic death; and Christmas, who is murdered in the end, prays throughout the novel. In comparing these three, Faulkner rejects pompous prayers and advocates for authenticity. Faulkner suggests that it is better to avoid prayer altogether, like Lena Grove, the happy pagan, than to be stunted by false prayer, like Hightower. To highlight these extremes, Faulkner fuses his novel with tensions between Judeo-Christianity and paganism, filling his charact ers with an urge to somehow find something permanent.      Ã‚  Ã‚  Ã‚  Ã‚   First, Joanna wrestles with her faith, but her shift toward prayer brings pride and prejudice. Faulkner's first mention of prayer in reference to Joanna actually comes through Joe: he observes her longing to meet God on her own terms and her struggle to do so: "She wants to prays, but she don't know how to do that either" (Faulkner 261). Faulkner inten... ...Black and White. New York: Twayne, 1992. Brooks, Cleanth. ‘Faulkner’s Vision of Good and Evil.’ Religious Perspectives in Faulkner’s Fiction. Ed. J. Robert Barth. Notre Dame: Notre Dame P, 1972. 57-87. Faulkner, William. Light in August. New York: Book of the Month Club, 1997. Fowler  Doreen,  Abadie  Ann   Faulkner and Popular Culture.  Jackson:  UP of Mississippi,  1990. Kazin, Alfred. "The Stillness of Light in August".  William Faulkner: Three Decades of Criticism.  Eds. Frederick J. Hoffman and Olga W. Vickery.  New York: Harcourt Brace Jovanovich, 1960. Porter, Carolyn.  William Faulkner: Lives and Legacies. Oxford University Press. 2007. Print. Tuck, Dorothy. Crowell’s Handbook of Faulkner. New York; Thomas Y. Crowell Company, 1964 Waggoner, Hyatt H.  William Faulkner: From Jefferson to the World. Lexington: University   of Kentucky Press, 1966. Prayer in William Faulkner's Light in August Essay example -- Light in      Ã‚   "I decline to accept the end of man...I believe that man will not merely endure: he will prevail. He is immortal, not because he alone among creatures has an inexhaustible voice, but because he has a soul, a spirit capable of compassion and sacrifice and endurance."   -William Faulkner, Nobel Prize Acceptance Speech, 1949      Ã‚  Ã‚  Ã‚  Ã‚   William Faulkner illustrates many dimensions of prayer in Light in August: his characters avoid it, abuse it, embrace it, and blame it. In every case, Faulkner portrays prayer's power on the psyche. His fictional world seems Godless, yet his characters' struggle to prevail through prayer. Joanna Burden, Gail Hightower, and Joe Christmas exemplify three different approaches to prayer. Joanna turns toward prayer shortly before she is murdered; Hightower turns from it and finally feels liberated before his symbolic death; and Christmas, who is murdered in the end, prays throughout the novel. In comparing these three, Faulkner rejects pompous prayers and advocates for authenticity. Faulkner suggests that it is better to avoid prayer altogether, like Lena Grove, the happy pagan, than to be stunted by false prayer, like Hightower. To highlight these extremes, Faulkner fuses his novel with tensions between Judeo-Christianity and paganism, filling his charact ers with an urge to somehow find something permanent.      Ã‚  Ã‚  Ã‚  Ã‚   First, Joanna wrestles with her faith, but her shift toward prayer brings pride and prejudice. Faulkner's first mention of prayer in reference to Joanna actually comes through Joe: he observes her longing to meet God on her own terms and her struggle to do so: "She wants to prays, but she don't know how to do that either" (Faulkner 261). Faulkner inten... ...Black and White. New York: Twayne, 1992. Brooks, Cleanth. ‘Faulkner’s Vision of Good and Evil.’ Religious Perspectives in Faulkner’s Fiction. Ed. J. Robert Barth. Notre Dame: Notre Dame P, 1972. 57-87. Faulkner, William. Light in August. New York: Book of the Month Club, 1997. Fowler  Doreen,  Abadie  Ann   Faulkner and Popular Culture.  Jackson:  UP of Mississippi,  1990. Kazin, Alfred. "The Stillness of Light in August".  William Faulkner: Three Decades of Criticism.  Eds. Frederick J. Hoffman and Olga W. Vickery.  New York: Harcourt Brace Jovanovich, 1960. Porter, Carolyn.  William Faulkner: Lives and Legacies. Oxford University Press. 2007. Print. Tuck, Dorothy. Crowell’s Handbook of Faulkner. New York; Thomas Y. Crowell Company, 1964 Waggoner, Hyatt H.  William Faulkner: From Jefferson to the World. Lexington: University   of Kentucky Press, 1966.

With Reference To At Least Four Different Poems, Explore How Cultural E

With Reference To At Least Four Different Poems, Explore How Cultural Identity Is Represented By The Various Poets The four poems I have selected to focus on all portray a cultural identity in their own unique way. 'Wherever I hang' and 'The Fat Black Woman Goes Shopping', are both written by Grace Nichols, a poet of Guinean background. I have also chosen to explore 'Dream Variation' by Langston Hughes as well as 'Half-Caste' by John Agard. I have chosen this selection of poetry because I feel that each poem has great merit in successfully challenging the racial disparities of the modern world. Grace Nichols unsurprisingly tends to base her poems around the inequality between the black and white communities; this is reflected in her poem 'Taint'. The poems I have chosen to investigate by her are 'The Fat Black Woman Goes Shopping' and 'Wherever I hang'. I chose to include these poems because they are in contrast to many of her other poems and it's content mainly comments on how white and black lifestyles differ rather than her usual theme of black persecution. The other two poems I have chosen by the two different poets both concentrate more on black discrimination like 'Taint' and are more similar to that poem, in this respect, than the two poems I chose by Grace Nichols. Langston Hughes writes a detailed analysis of the desires of the average Black man in his poem "Dream Variation". Hughes was related to John Mercer Langston, who was the first Black American to be elected to public office, in 1855. Born into a family with a strong sense of culture but a desire to be accepted, it is foreseeable that his poem reflects his aspiration of cultural freedom. Hughes uses representative imagery to portray... ...e wants to live she will live despite all obstacles-despite all cultural differences. The four poems use various methods to convey their points, overall the most effective being the humorous approach. Grace Nichols most effectively conveys her cultural identity via her sarcastic and amusing method of writing. This encourages the reader to think more deeply about the poem and understand the idea of culture identity, which could help acceptance of various cultures in Britain. Despite this, I personally feel "Half-Caste" is the most striking poem, stirring emotions deeper than mere amusement. The poem allows us to understand how people of mixed race must feel when this term is used and the implications of such a word. Although fairly aggressive, this poem conveys most constructively the message of the necessity for acceptance, to whoever the reader may be.

Nick Carraways Epiphany in F. Scott Fitzgerald’s The Great Gatsby Essa

Nick’s Epiphany in The Great Gatsby A soft breeze lifts off the Sound and brushes Nick Carraway’s face as he emerges from the shadows into the moonlight. His eyes first gaze across the bay to the house of Tom and Daisy where Nick sees past the walls to people who â€Å"...smashed up things and creatures and then retreated back to their money or their vast carelessness or whatever it was that kept them together...† (Fitzgerald: 187- 188). Nick’s head then turns to his side where he views Gatsby’ s mansion. His heart swells for the man who was unable to let go of the past, and move toward his future. With the two houses juxtaposed in his mind’s eye, Nick ponders his experiences in the East, and enters the car to take him home with a new perspective on life. Nick’s maturity becomes evident as his perspective of society becomes more realistic as a result of his observing the consequences which occur in unhealthy relationships. Nick observes many relationships during his stay in New York, and looks upon these relationships with a perceptive eye. He sees that relationships which lack mutual feelings are destined for failure. Nick watches as Tom Buchanan meets with his mistress, Myrtle, and Nick notices the disparity in the respect that Tom and Myrtle have for each other. Myrtle appears to follow Tom’ s each and every demand, as if she were at the end of a tightly held rope, which Nick compares to the â€Å"...small expensive dog leash made of leather and braided silver† (166) which was found in Myrtle’ s drawer at her house. Myrtle’ s leash, one that could be used to control and manipulate every action of a person’s pet, is representative of Myrtle’ s willingness to subordinate her will to accommodate Tom’s demands. Myrtle’ s absolute de... ...e Novel, The   Critics, The Background.   Ed. Henry D. Piper.   Charles Schribner's Sons, New York: 1970. Fitzgerald, F. Scott.   The Great Gatsby.   Simon and Schuster Inc., New York: 1991. Hooper, Osman C.   "Fitzgerald's ‘The Great Gatsby'," The Critical Reputation of F. Scott   Fitzgerald.   Article A353.   Ed. Jackson Bryer.   Archon Books, Maryland: 1967. Samuels, Charles T.   "The Greatness of ‘Gatsby'." Fitzgerald's The Great Gatsby: The Novel,   The Critics, The Background.   Ed. Henry D. Piper. Charles Schribner's Sons, New York: 1970. Trask, David F.   "The End of the American Dream," Fitzgerald's The Great Gatsby: The Novel, The Critics, The Background.   Ed. Henry D. Piper. Charles Schribner's Sons, New York: 1970. Trilling, Lionel. "F. Scott Fitzgerald." Critical Essays on Scott Fitzgerald's "Great Gatsby." Ed. Scott Donaldson. Boston: Hall, 1984. 13-20.

What are some of the stereotypic traits typically assigned to being feminine and to being masculine?

Men and women are being stereotyped as polygamous and polyandra. Transcending from animal to human behaviour, many would rather conclude that even man are not naturally inclined to be monogamous. Like the primates, two forms are readily observable in society. Of the two types of marriage systems, polygamy (plural marriage) has been found to be the most common throughout history than its opposite form of monogamy.Polygamy has taken two forms: polyandra, in which a wife has two or more husbands; and polygyny, in which a man has two or more wives. This second form of plural marriage has been much more common, historically, than the first, and still is, although polyandry still persisted towards the early 20th century in parts of India, on the high plateau of Tibet, and in other scattered localities. Primary reason for its practice mainly falls out of necessity.Sustenance depends from a limited number of farmland and the careful balancing of population against food reserves. Each family therefore, avoids dividing its meagre tillage in ever-diminishing lots among its progeny by having the younger sons share the wife of the eldest son. Not only does this practice reduce the number of children in each generation, and keep each property permanently within the family, it has some other curious results.Polyandry, for some reason not wholly accounted for by anthropologists, reduces the fertility of wives, and produces an abnormal ratio of male to female births. Custom obliges them to treat each husband with equal favour, but it often happens that a woman of many husbands may prefer one brother to all the others. Due to contacts with dwellers outside their village, women are feeling the stigma of polyandra. More women from this system then, are beginning to revolt and are asserting their own demands for monogamy.

Investigating the inverse square law Essay

The intensity of the influence at any given radius, r, is the source strength divided by the area of the sphere. ‘ 1 The inverse square law can also be applied to gravity, electric fields, light and sound. In relation to electric fields, the electric force in Coulomb’s law follows the inverse square law: ‘If gamma rays are a form of electromagnetic radiation and undergo negligible absorption in air, then the intensity, I, should vary inversely as the square of the distance between the source and the detector. 2 Air acts as an almost transparent medium to ? -rays, and the intensity (rate of energy arrival per unit area) of ?-rays emanating from a point source varies inversely as the square of the distance from the source. 3 ?-rays fall into many distinct monoenergetic groups because of their variable energies which emanate from any particular emitter. The least energetic radiation will only pass through very thin foils, whereas the most energetic can penetrate up to several centimetres of lead. 4 As ? -rays tend to produce 10-4 times as many ion-pairs per unit length as ? -particles do, measurements are usually carried out using a Geiger-Mi ller (G-M) tube. 5 G-M tubes are widely used for detecting radiation and ionising particles. The anode is kept at a positive potential and the cathode is earthed. The tube may also have a thin mica end window. 6 When radiation enters the tube, a few electrons and ions are produced in the gas. If the voltage is above the breakdown potential (The minimum reverse voltage to make the diode conduct in reverse)7 of the gas, the number of electrons and ions are greatly multiplied. The electrons are attracted to the anode, and the positive ions move towards the cathode. The current flowing in the high resistance resistor (R) produces a pd which is amplified and passed to a counter which registers the passage of an ionising particle or radiation through the tube. 8 The tube cannot be filled with air as the discharge persists for a short time after the radiation is registered. This is due to electrons being emitted from the cathode by the positive ions which arrive there. Instead, the tube is filled with argon mixed with a halogen vapour which quenches, reduces the intensity, the discharge quickly, ensuring that the registered radiation does not affect the recording of other ionising particles. When the G-M tube is detecting one particle, if another enters the tube it will not be detected. This is known as dead time; the average maximum being approximately 90 microseconds. 9 Because this number is so small, it can justifiably be ignored for this experiment. Background radiation must be taken into account when taking readings from the source. Background radiation primarily comes from cosmic radiation and terrestrial sources. 10 This radiation will affect the count and must be corrected. The level of this radiation varies with location and must be measured before conducting the experiment. N0e-? t so ? = gradient/ N0e-? t Safety Precautions: To ensure the utmost safety before, during and after this experiment, some guidelines should be followed:  Food and drink should not be consumed whilst in the same room as the source Food items should not be stored in the same room as the source. The source should only be handled with long handled source handling tongs, and as little as possible   Hands should be washed thoroughly after contact with the source If in contact with the source for an extended period, it is recommended that a monitoring badge is worn   As the source will radiate in only one direction, it should not be pointed at anyone   The source should be locked away in a lead lined box when not in use   Open wounds should be covered securely. Protective gloves should be warn when handling potentially contaminated items Errors: To reduce the possible errors within the experiment, an optical bench will be used to ensure that the G-M tube and the source are properly aligned throughout, as the source radiates in one direction, the alignment must remain standard. Also, for small distances, specifically the distance d0 which is the distance the source is from the opening of the holder plus the distance of detection from the window in the G-M tube, vernier callipers will be used to hold as much accuracy as possible. Vernier callipers read to fractions of a millimetre, making them much more accurate than other measuring devices. Other distances, such as distance d, can be measured with a metre rule as the distances are larger which decreases the possible error in measuring. There will also be the error of human reaction times from observing the final count and pressing the stopclock. To ensure accuracy, practise using the stop-clock and count switch until reasonably consistent results can be obtained. Preliminary Work: To decide on an appropriate voltage to use, the G-M tube and source set-up should be tested. Place the source approximately 10 cm from the window of the G-M tube and increase the voltage slowly, until the count rate stops changing dramatically. Plot a graph of the count-rate, C, against EHT voltage, V. Record the voltages V1 and V2 between which the rate of counting does not vary too much. If the rate of counting begins to rise after remaining much the same for a range of voltage do not raise the voltage any higher or the tube may suffer damage. 14 The optimum operating voltage will be halfway between the voltage where the plateau begins and the voltage where it ends. To decide on the range of distances used, the source was moved close to the window of the G-M tube and was moved back slowly until the scaler could count adequately (5 cm). This is the smallest distance that will be used. To find the other extreme, the source was moved back until the count rate fell to a low value, but could still provide adequate results (35 cm). From these preliminary results I have decided to time for 10,000 counts at 5 cm from the source, 5000 counts for 10cm from the source, and 1000 for 15 – 30cm. This is because any higher values will take considerably longer to measure. I will take three readings from each, as radioactive decay is a random process and it would be unlikely for more than three readings to be similar. An average will be calculated from the three values and the reading for the background radiation will be subtracted to find the corrected count rate. Equipment: Geiger-Mi ller tube of i sensitive type. Decade scaler with variable EHT supply   Sealed cobalt-60 source – sealed to prevent contact with the source and to prevent isotropic radiation   Long handled source handling tongs – to prevent contact with the source Optical bench with source holder – to ensure constant alignment   Stop-clock, readable to at least two decimal places Vernier callipers – to measure the distance d0 to a higher level of accuracy   Metre rule – to measure the distance d Diagram: Where:   B is the optical bench with source holder, H   G is the Geiger-Mi ller tube   S is the decade scaler with variable EHT supply. R is the sealed radioactive source, cobalt-60 Cobalt-60 will be used as the gamma source as it is easily produced, by exposing natural cobalt to neutrons in a reactor, and therefore easy to acquire. 15 It also produces ? -rays with energies of 1. 17 MeV and 1. 33 MeV. Method: 1. Clamp the G-M tube to one end of the optical bench and attach it to the input socket of the scaler 2. Set the variable EHT voltage on the scaler at a minimum and turn it on, allowing a few minutes for the scaler to warm up 3. Change the variable EHT voltage on the scaler to the value found through preliminary work and set it to count pulses from the G-M tube. 4. Start the stopclock and measure the background radiation for an adequate length of time, e. g. 25 minutes, as background radiation is variable 5. Place the holder containing the ? -source at 5. 0 cm from the window of the G-M tube 6. Start the stopclock and stop after 10,000 counts are registered. Record this value and repeat twice 7. Move the ? -source to 10. 0 cm from the window of the G-M tube and repeat procedure 5, instead only counting 5000 counts 8. Move the ? -source to 15. 0 cm from the window of the G-M tube and repeat procedure 5, instead counting only 1000 counts 9. Repeat procedure 7 for sets of 5. 0 cm until a distance of 30. 0 cm is reached 10. Tabulate these results and find the average count rate for each distance 11. Evaluate 1/(d + do)2 12. Using the recorded value for background radiation, evaluate the corrected count rate for each distance 13. Plot the graph of corrected count rate against 1/(d + do)2 1 http://hyperphysics. phy-astr. gsu. edu/Hbase/forces/isq. html 2 Essential Pre-University Physics’ – Whelan & Hodgson, page 953 3 ‘Essential Principles of Physics’ – Whelan & Hodgson, page 472 4 ‘Essential Principles of Physics’ – Whelan & Hodgson, page 472. 5 ‘Essential Principles of Physics’ – Whelan & Hodgson, page 472 6 http://www. imagesco. com/articles/geiger/03. html 7 http://en. wikipedia. org/wiki/Breakdown_voltage 8 ‘Essential Pre-University Physics’ – Whelan & Hodgson, page 406 9 http://www. imagesco. com/articles/geiger/03. html 10 http://en. wikipedia. org/wiki/Background_radiation 11 ‘Advanced Level Practical Physics’ – M Nelkon & JM Ogborn, page 218 12 ‘A Laboratory Manual of Physics’ – F. Tyler, page 269 13 http://en. wikipedia. org/wiki/Cobalt 14 ‘Advanced Level Practical Physics’ – M Nelkon & JM Ogborn, page 212 15 http://en. wikipedia. org/wiki/Cobalt. Source: http://en.wikipedia. org/wiki/Geiger-M%C3%BCller_tube The anode is a central thin wire which is insulated from the surrounding cathode cylinder, which is metal or graphite coated.