Hamlet: Act I Sc III Essay

In the Act I Sc III of Hamlet, the readers get three sets of conversational exchanges that illumine Shakespeare’s assured grasp over the many threads of his complicated plot. It is often argued by Feminist critics like Lee Edwards that: â€Å"We can imagine Hamlet’s story without Ophelia, but Ophelia literally has no story without Hamlet†. Except the Little digressive episode of the â€Å"few precepts† (202) of Polonius to his son, the scene throws light on the characterization and representation of Ophelia as purity and innocence personified, establishing femininity in a patriarchal discourse as passivity, subservience and lack. Laertes feels sincere anxiety for Ophelia because of Hamlet and â€Å"the trifling of his favour† (197). He warns Ophelia against the youthful Hamlet in brilliant rhetoric, who might love her for the time being, but â€Å"His greatness weigh’d, his will is, not his own†(199). The most intriguing aspect of his advices is the unmistakable anxiety for the loss of his sister’s â€Å"chaste treasure† (199) or virginity. Then weigh what loss your honour may sustain If with too credent ear you list his songs, Or lose your heart, or your chaste treasure open To his unmaster’d importunity. (199) This leads to stage productions of Hamlet since the 1950s where directors have hinted at an incestuous link between Ophelia and Laertes. Trevor Nunn’s production with Helen Mirren in 1970, for example, made Ophelia and Laertes flirtatious doubles. Also in the delightful text of Laurence Olivier, Confessions of an Actor (1982), he noted that in other productions of the same period, Marianne Faithful was a haggard Ophelia equally attracted to Hamlet and Laertes. In the classic study by Elaine Showalter, ‘Representing Ophelia: Women, Madness and the Responsibilities of Feminist Criticism’, she notes that in one of the few performances â€Å"directed by a woman, Yvonne Nicholson sat on Laertes’ lap in the advice scene and played the part with rough sexual bravado†. The parental advices given by Polonius to Laertes were a tradition of the period. Those conventional advices establish Polonius as a man of practical prudence, experience and underline his role as the father. However, his advices for Ophelia open up deeper possibilities of thematic expansion. All his advices carry specific messages about femininity and sexuality. In a psychoanalytic seminar on Hamlet, held in Paris in 1959, Jacques Lacan argued: â€Å"As sort of a come-on, I announced that I would speak today about that piece of bait named Ophelia †¦Ã¢â‚¬  In his paper, he established Ophelia as the object of Hamlet’s male desire; in his words, â€Å"she is linked forever, for centuries, to the figure of Hamlet. † Such conceptions stem from the announcement of Polonius that Ophelia is nothing but a â€Å"green girl† (204) and advises to â€Å"Tender yourself more dearly† (204). The phallic bait game is assured when Ophelia finally utters: â€Å"I shall obey, may lord. † 9207). Critics like Theodor Lidz present the view that while Hamlet is neurotically attached to his mother, Ophelia has an unresolved Oedipal attachment to her father. In this scene, it is Ophelia’s unquestioned obedience to her father, which is in other words her subservience to the phallic order that infers her inevitable tragedy. Ophelia’s role as a sister and a daughter in a self-assertive male world obscure her sense of agency; as Polonius and Laertes not only make her doubt her own instinctive understanding of Hamlet, but also make her fear her own self by pointing out her inexperience in resisting temptation, she is â€Å"Unsifted in such perilous circumstance†(204). Confused, she takes the recluse of passive obedience. And it is the precise reason why A. C. Bradley speaking for the Victorian male tradition in Shakespearean Tragedy (1904) pointed out; â€Å"Large number of readers feels a kind of personal irritation against Ophelia; they seem unable to forgive her for not having been a heroine. † The most potential aspect of the scene is the brilliant contrast between the eloquence of the male characters and the silence of the female; that underlines Ophelia’s role of the powerless creature cornered in a fiery game of male power play who can only find meaning in madness in a patriarchal discourse. Hamlet: The Arden Shakespeare. U. K: Methuen, 2000.

The Legacy of the Canadian Residential School System

We all have an identity in this world. When we were born as human beings, we were all given an identity based on our gender, ethnicity, and the society we were born in. This identity is further strengthened by our experience throughout the journey to adulthood, creating a bond and belongingness to one’s own culture. When a language is eventually learned during childhood, it becomes one of the major factors in determining our identity. Cultural customs are also integrated into our minds as we grow up.As we approach adulthood, our basic cultural identity is shaped; we maintain our cultural identity as we enter the local society, as it is the label that sticks with us for the rest of our lives. Along the way, we have the freedom to choose which of the religions to believe in, but our choices will most likely be affected by our identities as well. The First Nations people in Canada are suffering from a loss of language, religion, and identity due to the horrible past they had suff ered in the past century.In the 1880s, the residential school system was established by the government of Canada (Miller 2011). From then on, First Nations children were forced to attend these Catholic schools instituted based on European standards and regulations. Injustice went on for almost another century, in which many First Nation cultures were diminished and obliterated. Steven Harper may have apologized to the First Nations for the rest of the Canadians, but the damage is already done (Dorrell 2009). The Residential School System extinguished the hopes of Canadian First Nations in maintaining their own cultures.In this article we will use St. Mary’s, a residential school located in Mission, BC, as a case study to investigate the severity of the impact the RSS had on First Nations cultures. Language is the mean of communication of a society and a significant factor in cultural and social development. It is also the distinct identifier of a specific culture. By analyzin g the complex systems of the languages of different cultures, sociolinguists can relate the languages’ properties to aspects of the culture.Language is also tightly intertwined with the culture of a civilization: the Chinese and Japanese consider calligraphy—the act of writing in an unique but artistic way with ink brushes—a major art along with music, painting, and the chess game of Go; the Medieval Romans were inefficient and limited in their mathematics due to their numeral system until the Arabic system was introduced. In short, languages can be considered as the backbone of a culture. It is also the backbone that the First Nations began to lose as soon as the Residential School System was initiated.In residential schools, any languages other than English were forbidden; the violators of this rule were severely punished. In Terry Glavin’s Amongst God’s Own, one of his interviewee Meredith Hourie (2002: 61) commented that the nuns at St. Maryâ⠂¬â„¢s referred to the native tongues as â€Å"devil’s language†; in their eyes, speaking another language in a Catholic residential school is blasphemous. Benjamin Paul Millar (Glavin 2002: 66) felt that he was beginning to improve in his native language until he was discouraged by slaps in the face and on the backside for breaking the rules; now he could only recall a few words of his native tongue.Genevieve Douglas (Glavin 2002: 62) admitted that she cannot understand her own native language due to the policies at St. Mary’s; students were not allowed to answer to questions unless they can fully interpret what was asked and know how to respond in English, hence the students had to focus their limit in language acquisition on English. Children who were new to the residential schools (such as St. Mary’s) were not familiar with these rules. They felt alienated and were desperate to fit in.As a result, these new First Nations students had to resocializeâ⠂¬â€or â€Å"Westernize†Ã¢â‚¬â€themselves in order to survive. While these cases might seem trivial at first glance, consider this: there were 80 residential schools scattered across Canada at its peak, with over 11000 students being taught (Kirmayer, Simpson, and Cargo 2003). The magnitude is immense, and numerous dialects of the native tongues were lost. It is also worth noting that the majority of students who enrolled in St. Mary’s had Western first names and last names instead of native ones.Under these circumstances, a child would feel even more out of place when comparing one’s own name to the elders’ more native names. They might believe that they were not welcomed in their society and opt to blend into the Western society instead. For instance, a Scotland-born Chinese child would likely to grow up to be more attached to the Scottish culture if his last name was chosen by his parents to be McGregor instead of Lee. Traditions are also identifiers for the cultures they belong to. Each culture has their unique customs, beliefs, and mythologies.For example, the Gods with the most power in terms of mythologies are mostly male due to the fact that almost all cultures are male-dominant. In ancient Greek mythology, Zeus was regarded as the ruler of Mount Olympus and said to be the â€Å"Father of Gods and Men† by Hesiod, reflecting the differences in the status of genders in ancient Greece. In Chinese mythology the Gods were told and categorized as emperors, royal families, and government officials, ultimately referring to the hereditary monarchy political system that the dynasties of China followed for millennia.While First Nations traditions may not be as well known as the bigger cultures in other parts of the world, they have their unique and intriguing perspective in the world they live in. Their view on how all things ranging from animals to inanimate objects have spirit and soul is echoed by Plato’s world-soul idea. However, their inspirations cannot be further explored in the future since these First Nations beliefs are facing extinction. These traditional practices such as Shamanisms were discouraged, as they were viewed as witchcraft in the eyes of Catholicism.Due to the nature of residential schools, children could hardly see their family during their time as a student. Wayne Florence (Glavin 2002: 68) was severely injured by one of the nuns at St. Mary’s, and even then he could not gain the privilege to meet with his family, or even talk to them through the phone for that matter. This separation leads to the inability to learn of and be familiar to their customs. Not only were the children prohibited from learning of their own cultural religion and heritage, they were led and forced to believe that there is only one â€Å"correct† religion—Roman Catholicism.According to Catholic rules, all other religions are false and are blasphemous. First Nations students lear ned that they were not born with freedom, but with sins to be cleansed of; this idea induced fear in them and contempt in their traditions. Aside from a loss of culture, it was estimated by scholars that as many as half of the children died during their involvement in the residential schools, either from abuse or committing suicide (Robertson 2003). We are living in the generation of globalization. In Canada, it is not uncommon for one to have multiple cultural backgrounds.We can notice numerous people of Chinese descent who do not know a single word of Mandarin nor Cantonese; Scandinavians who do not feel the urge to assimilate into another culture’s customs, and even Indian-Canadian comedians who became successful amongst the public by showing observational humor with regards to racial dissimilarities. These people of the general public—whose voices can be heard through the media—are of a majority; whether they are currently living in their affiliated society they were born in or have their homes on the other side of the globe, they feel that they are a member of their culture.No matter which part of the world it is, dates with cultural significance like Christmas, the Lunar New Year, and the Ramadan are celebrated and practiced annually. The same cannot apply to the First Nations in Canada after the residential school system tragedies. Imagine that no one can understand your first language and cultural customs—while communication with others will still be possible through other means like secondary and body language, you can hardly feel the familiarity and ease in comparison to talking freely in your own first language. If a tree falls in a forest and no one is around to hear it, does it make a sound?If you know a language but no one else can comprehend it, does it still exist? If no one in the world other than you knew the family gathering tradition on Thanksgiving, would this day still mean anything at all? While these question s may seem hypothetical to us, the First Nations in Canada are facing these issues today. Writings and symbolic arts in dying tribes may never see their original meaning comprehendible ever again. Canada may consider First Nation reserves and universities as national treasures, but the fact is that cultural maintenance in these smaller tribes is not encouraged and our treasure is continuously decreasing in depth.All cultures in the world are established by the contributions of their people over time; they are the condensation of knowledge, customs, heritage, and language. Each culture is unique in its own way, and should be preserved with the most effort. However, not only did settlers and colonizers took over the First Nations’ lands by force, they also nearly wiped out their culture with a weapon in the form of the Residential School System. These residential schools, such as St.Mary’s, denied the students of their chance to inherit their respective culture, and even took away some of their lives as a byproduct in resocialization. As a result, First Nations languages and traditions were lost; some First Nation survivor might even be the last remaining member of his or her tribe. These are losses that we simply cannot put ourselves into their perspective. I sincerely hope that the government of Canada will not only compensate, but also try their best to maintain the enduring First Nations cultures someday; an apology is simply not enough.

Code Switching Definition and Examples in Language

Code Switching Definition and Examples in Language Code switching (also code-switching, CS) is the practice of moving back and forth between two languages  or between two dialects or registers of the same language at one time. Code switching  occurs far more often in  conversation  than in  writing. It is also called code-mixing and style-shifting.  It is studied by linguists to examine when people do it, such as under what circumstances do bilingual speakers switch from one to another, and it is studied by sociologists to determine why people do it, such as how it relates to their belonging to a group or the surrounding context of the conversation (casual, professional, etc.) Examples and Observations Code-switching performs several functions (Zentella, 1985). First, people may use code-switching to hide fluency or memory problems in the second language (but this accounts for about only 10 percent of code switches). Second, code-switching is used to mark switching from informal situations (using native languages) to formal situations (using the second language). Third, code-switching is used to exert control, especially between parents and children. Fourth, code-switching is used to align speakers with others in specific situations (e.g., defining oneself as a member of an ethnic group). Code-switching also functions to announce specific identities, create certain meanings, and facilitate particular interpersonal relationships (Johnson, 2000, p. 184). (William B. Gudykunst, Bridging Differences: Effective Intergroup Communication, 4th ed. Sage, 2004)In a relatively small Puerto Rican neighborhood in New Jersey, some members freely used code-switching styles and extreme forms of bo rrowing both in everyday casual talk and in more formal gatherings. Other local residents were careful to speak only Spanish with a minimum of loans on formal occasions, reserving code-switching styles for informal talk. Others again spoke mainly English, using Spanish or code-switching styles only with small children or with neighbors. (John J. Gumperz and Jenny Cook-Gumperz, Introduction: Language and the Communication of Social Identity. Language and Social Identity. Cambridge University Press, 1982) African-American Vernacular English and Standard American English It is common to find references to black speakers who code switch between AAVE [African-American Vernacular English] and SAE [Standard American English] in the presence of whites or others speaking SAE. In employment interviews (Hopper WIlliams, 1973; Akinnaso Ajirotutu, 1982), formal education in a range of settings (Smitherman, 2000), legal discourse (Garner Rubin, 1986), and various other contexts, it is advantageous for blacks to have code-switching competence. For a black person who can switch from AAVE to SAE in the presence of others who are speaking SAE, code switching is a skill that holds benefits in relation to the way success is often measured in institutional and professional settings. However, there are more dimensions to code switching than the black/white patterns in institutional settings. (George B. Ray, Language and Interracial Communication in the United States: Speaking in Black and White. Peter Lang, 2009) A Fuzzy-Edged Concept The tendency to reify code switching as a unitary and clearly identifiable phenomenon has been questioned by [Penelope] Gardner-Chloros (1995: 70), who prefers to view code switching as a fuzzy-edged concept. For her, the conventional view of code switching implies that speakers make binary choices, operating in one code or the other at any given time, when in fact code switching overlaps with other kinds of bilingual mixture, and the boundaries between them are difficult to establish. Moreover, it is often impossible to categorize the two codes involved in code switching as discrete and isolatable. (Donald Winford, An Introduction to Contact Linguistics. Wiley-Blackwell, 2003) Code Switching and Language Change The role of CS, along with other symptoms of contact, in language change is still a matter of discussion. ... On the one hand, the relationship between contact and language change is now generally acknowledged: few espouse the traditional view that change follows universal, language-internal principles such as simplification, and takes place in the absence of contact with other varieties (James Milroy 1998). On the other hand, ... some researchers still downplay the role of CS in change, and contrast it with borrowing, which is seen as a form of convergence. (Penelope Gardner-Chloros, Contact and Code-Switching. The Handbook of Language Contact, ed. by Raymond Hickey. Blackwell, 2010)

Legal infrastructure in Asian countries Essay Example | Topics and Well Written Essays - 1750 words

Legal infrastructure in Asian countries - Essay Example Instead, it is an action of society in which it has a need to direct by Government law, policies of the specific countries, where these activities are going to start and where these special programs are needed. To develop an industry like legal Information Technology, agriculture, and marketing etc, the knowledge of market of specific country is also very necessary. A market design tells about the thickness, congestion, and safety of an industry.Boat and Yacht industry is an excellent opportunity for China because China’s development Marines is speedy. China’s market is very slow still because of China’s rules and regulations regarding boat industry. There is not clear concept of laws, taxation and license in China as compare to other countries. To develop this industry China needs numbers of boats and yacht because it will be costly to purchase from other countries without any expertise. Many foreign shareholders can take benefits of it by investing in this busi ness industry. to develop such industry China has to take license so that the business dispute and social dispute can be settled and people can save from any legal pursuit and take benefits from fair dealing. CCP has reforms its laws and attempted to train the lawyers for effective deals with increasing commercial and civil caseload. The CCP’s purpose is to establish the legal infrastructure of the China and has ventured on this in technocratic style of analyzing the laws of other countries and systemizing its Chinese adoption.

Legal & Ethical Issues in Nursing Essay Example | Topics and Well Written Essays - 750 words

Legal & Ethical Issues in Nursing - Essay Example -The second principle implies that, under some circumstances, the physicians can rely on implied informed consent of the patient information in order to deliver their services as illustrated when the staff used information from Antonia. The patient disclosed that he wanted to kill himself, and they, therefore, used the information to put him under soft psychiatric restraints pending the admission to the acute care psychiatric unit to prevent harm (Ginny, 2010). -The third principle is that paediatricians should bring out the best health outcomes, and should collaborate with other health care teams in creating safe environments for patients as well as prevent the medical errors. We get this from the Antonia’s wife suing the medical staff and the facility for ignoring the health condition of her husband (Ginny, 2010). Defendants Defendants refer to any person/object charged of committing a crime. The defendant must answer the plaintiff in the civil lawsuit before the court, or before the party accused or charged of violating the criminal statute. In the case presented, defendants comprise the staff members and the facility. Staff members could be potentially held liable for failing to provide the direct patient observation. The staff should take charge of one-to-one observation of the patient as outlined in the paediatric principles. Failure to take care of the patient results to harmful consequences, of which some may result to death as in the case of Garcia. This clearly indicates neglect of duties and responsibilities. The staffs were aware of the condition of the patient, and after administering restraints, they failed to keep a check. (Ginny, 2010). Court Ruling I think the court will judge against the staff and the facility. This is because there is evidence of complete ignorance of regulations and rules of paediatric principles. First, failure of observing the patient on one-to-one basis until he runs away is a serious offense that shows the neglect of duty. This is an unconstitutional violation of patient’s safety law. Usually, medical malpractice is a serious offense in law, and lawyers use it to refer to negligence resulting in injury or death by the healthcare provider upon failure to adhere to the accepted standards of practice for relevant procedure. Professional care providers refer to doctors, technicians, nursing home facilities and hospitals among other entities involved in the provision of medical care. Also, medical malpractice may occur through the outpatient with hospital negligence involved. The cases involving medical malpractice are handled by the law firm where the attorneys prove the l iability of the hospital in offering resources to insurance companies. The court is likely to penalize the medical staff. Also, the court can review their rulings and formulate Acts that will protect the patients against medical malpractice. For instance, giving the examples on such court rulings; in August 2007, a woman in California underwent mastectomy twice, after which she discovered that she never had breast cancer. A medical malpractice lawsuit ruled of payment of $198,000. The breasts of Ana Jimenez-Salgado were removed at Los Angeles hospital after external pathologists said that the biopsy results indicated that the cells were cancerous. She discovered that she never had cancer after she went for reconstructive surgery later. The lawsuit alleged on negligence of

ART HISTORY Essay Example | Topics and Well Written Essays - 1250 words

ART HISTORY - Essay Example This construction is often used in bazaars in some of the Arab markets today. Pei and Parteners.The Bank of China, 1989 was constructed as beautiful architectural masterpiece with geometrical perfection of the mathematical design of each piece of glass. This was the precursor of his constructing the pyramids of the Louvre. Architecture in the commercial world has been transformed into art in itself. The design of Pei, the US Pavillon of Budminister Fuller and the beautiful buildings of Frank Lloyd Wright are just a small indication of how architechure has changed since the early 1950's. Art is to be beautiful to the eye visible at 180Â ° and promote social cohesion. Chapter 10: MORTALITY AND IMMORTALITY Man was deified and made immortal through art. 3000 BCE were the Pyramids in Egypt or the Chichen Itza in Mexico. Because of many social changes including the overcrowding of cities, graveyards became the responsibility of civil authorities. This can be seen in the Romanticism era wi th Pere LaChaise in 1804. (p265). As more controls were established less ornaments were allowed on gravestones. In some graveyards, stones were discontinued all together as in Memorial Lawn outside of Los Angeles. It is significant to bring up the Mausoleum of Mao Zedong in Tiananmen Square (p 266) for the architecture of the building and for the statue outside. A similar edifice can be seen in North Korea and in Moscow. There are two photos in this section which the writer feels should go in Chapter 12. Chapter 12: SOCIAL PROTEST AND AFFIRMATION The following two photos were in the last chapter for the number of people who have died. It is important to look at the date of publication of this book and the six years that have past and the importance of social affirmation. "Modern commemorative art serves a psychological need of loss" and of closure. The AIDS Memorial Quilt is a commemorative work which promotes cohesion. Other commemorative works in Chapter 11: USA MARINE CORPS WAR ( p 297) and the Vietnam Veterans Memorial, (p 1982) No other time in history have people been able to congregate in masses to mourn their losses. The most significant piece of architecture today is the computer designed Liberty Tower or 7TC. Land has been broken and it is scheduled to be finished in 2013. This site represents a corporate structure built will a shape that has never been used before which has no national or cultural significance. It will be used a memorial for the thousands who have died and who have died in war. In building one of the highest buildings in the world, it will be a social protest and a social affirmation that terrorism can be won. The context might be considered subjective to those who were not part of September 11 2001. Context therefore is depended on the person's culture. An American reading this report will not have the same perspective as someone from an Eastern

Diwali Essay Example for Free

Diwali Essay Deepavali or Diwali, popularly known as the festival of lights, is a five-day Hindu festival[3] which starts on Dhanteras, celebrated on the thirteenth lunar day of Krishna paksha (dark fortnight) of the Hindu calendar month Ashwin and ends on Bhaubeej, celebrated on second lunar day of Shukla paksha of the Hindu calendar month Kartik. Dhanteras usually falls eighteen days after Dussehra. In the Gregorian calendar, Diwali falls between mid-October and mid-November. Diwali is an official holiday in India,[4] Nepal, Sri Lanka, Myanmar, Mauritius, Guyana, Trinidad Tobago, Suriname, Malaysia, Singapore and Fiji. For Hindus, Diwali is one of the most important festivals of the year and is celebrated in families by performing traditional activities together in their homes. For Jains, Diwali marks the attainment of moksha or nirvana by Mahavira in 527 BC.[5][6] Arya Samajists, celebrate this day as Death Anniversary of Swami Dayanand Saraswati. They also celebrate this day as Shardiya Nav-Shasyeshti. The name Diwali or Divali is a contraction of deepavali which translates into row of lamps.[7] Diwali involves the lighting of small clay lamps filled with oil to signify the triumph of good over evil.[8] These lamps are kept on during the night and ones house is cleaned, both done in order to make the goddess Lakshmi feel welcome.[9] Firecrackers are burst because it is believed that it drives away evil spirits.[10][11][12] During Diwali, all the celebrants wear new clothes and share sweets and snacks with family members and friends. The festival starts with Dhanteras on which most Indian business communities begin their financial year. The second day of the festival is called the Naraka Chaturdasi. Amavasya, the third day of Diwali, marks the worship of Lakshmi, the goddess of wealth. The fourth day of Diwali is known as Kartika Shudda Padyami. The fifth day is referred to as Yama Dvitiya, and on this day sisters invite their brothers to their homes. Deepavali or Diwali, popularly known as the festival of lights, is a five-day Hindu festival[3] which starts on Dhanteras, celebrated on the thirteenth lunar day of Krishna  paksha (dark fortnight) of the Hindu calendar month Ashwin and ends on Bhaubeej, celebrated on second lunar day of Shukla paksha of the Hindu calendar month Kartik. Dhanteras usually falls eighteen days after Dussehra. In the Gregorian calendar, Diwali falls between mid-October and mid-November. Diwali is an official holiday in India,[4] Nepal, Sri Lanka, Myanmar, Mauritius, Guyana, Trinidad Tobago, Suriname, Malaysia, Singapore and Fiji. For Hindus, Diwali is one of the most important festivals of the year and is celebrated in families by performing traditional activities together in their homes. For Jains, Diwali marks the attainment of moksha or nirvana by Mahavira in 527 BC.[5][6] Arya Samajists, celebrate this day as Death Anniversary of Swami Dayanand Saraswati. They also celebrate this day as Shardiya Nav-Shasyeshti. The name Diwali or Divali is a contraction of deepavali which translates into row of lamps.[7] Diwali involves the lighting of small clay lamps filled with oil to signify the triumph of good over evil.[8] These lamps are kept on during the night and ones house is cleaned, both done in order to make the goddess Lakshmi feel welcome.[9] Firecrackers are burst because it is believed that it drives away evil spirits.[10][11][12] During Diwali, all the celebrants wear new clothes and share sweets and snacks with family members and friends. The festival starts with Dhanteras on which most Indian business communities begin their financial year. The second day of the festival is called the Naraka Chaturdasi. Amavasya, the third day of Diwali, marks the worship of Lakshmi, the goddess of wealth. The fourth day of Diwali is known as Kartika Shudda Padyami. The fifth day is referred to as Yama Dvitiya, and on this day sisters invite their brothers to their homes. It begins in late Ashvin (between September and October) and ends in early Kartika (between October and November). The days in Ashvin are in the Krishna Paksha (dark fortnight) of that month, while the days in Kartik are in its Shukla Paksha (bright fortnight). The first day is Dhan Teras. The last day is Yama  Dvitiya, which signifies the second day of the light half of Kartika. Each day of Diwali marks one celebration of the six principal stories associated with the festival. Hindus have several significant events associated with Diwali: The return of Rama after 14 years of Vanvas (exile). To welcome his return, diyas (ghee lamps) are lit in total of 14. The killing of Narakasura: Celebrated as Naraka Chaturdashi, one day before Diwali, it commemorates the killing of the evil demon Narakasura, who wreaked havoc. In different versions, either Krishna or Krishnas wife Satyabhama killed Narakasura during the Dwapara yuga. Other events associated with Diwali include: Return of Pandavas after 12 years of Vanvas and one year of agyatavas (living incognito). Diwali being the festival of lights, across India people celebrate it via symbolic diyas or kandils (colourful paper lanterns) as an integral part of Diwali decorations. Diwali celebrations are spread over five days, from Dhanteras to Bhaiduj. In some places like Maharashtra it starts with Vasu Baras. All the days except Diwali are named according to their designation in the Hindu calendar. The days are: 1.Govatsa Dwadashi or Vasu Baras (27 Ashvin or 12 Krishna Paksha Ashvin): Go means cow and vatsa means calf. Dwadashi or Baras means the 12th day. On this day the cow and calf are worshiped. The story associated with this day is that of King Prithu, son of the tyrant King Vena. Due to the ill rule of Vena, there was a terrible famine and earth stopped being fruitful. Prithu chased the earth, who is usually represented as cow, and ‘milked’ her, meaning that he brought prosperity to the land. 2.Dhanatrayodashi or Dhan teras or Dhanwantari Triodasi (28 Ashvin or 13 Krishna Paksha Ashvin): Dhana means wealth and Trayodashi means 13th day. This day falls on the 13th day of the second half of the lunar month. It is considered an auspicious day for buying utensils and gold, hence the name ‘Dhana’. This day is regarded as the Jayanti (Birth Anniversary) of God Dhanvantari, the Physician of Gods, who came out during Samudra manthan, the churning of the great ocean by the gods and the demons. 3.Naraka Chaturdashi (29 Ashvin or 14 Krishna Paksha Ashvin): Chaturdashi is the 14th day This was the day on which the demon Narakasura was killed by Krishna – an incarnation of Vishnu. It signifies the victory of good over evil and light over darkness (Gujarati: Kali Chaudas, Rajasthan : Roop Chaudas). In southern India, this is the actual day of festivities. Hindus wake up before dawn, have a fragrant oil bath and dress in new clothes. They light small lamps all around the house and draw elaborate kolams /rangolis outside their homes. They perform a special puja with offerings to Krishna or Vishnu, as he liberated the world from the demon Narakasura on this day. It is believed that taking a bath before sunrise, when the stars are still visible in the sky is equivalent to taking a bath in the holy Ganges. After the puja, children burst firecrackers heralding the defeat of the demon. As this is a day of rejoicing, many will have very elaborate breakfasts and lunches and meet family and friends. 4.Lakshmi Puja (30 Ashvin or 15 Krishna Paksha Ashvin): Lakshmi Puja marks the most important day of Diwali celebrations in North India. Hindu homes worship Lakshmi, the goddess of wealth, and Ganesh, the God of auspicious beginnings also known as the remover of obastacles, and then light deeyas (little clay pots) in the streets and homes to welcome prosperity and well-being. 5.Bali Pratipada and Govardhan Puja (1 Kartika or 1 Shukla Paksha Kartika) : In North India, this day is celebrated as Govardhan Puja, also called Annakoot, and is celebrated as the day Krishna – an incarnation of god Vishnu – defeated Indra and by the lifting of Govardhana hill to save his kinsmen and cattle from rain and floods. For Annakoot, large quantities of food are decorated symbolising the Govardhan hill lifted by Krishna. In Maharashtra, Tamil Nadu and Karnataka, it is celebrated as Bali-Pratipada or Bali Padyami. The day commemorates the victory of Vishnu in his dwarf form Vamana over the demon-king Bali, who was pushed into the patala. In Maharashtra, it is called Padava or Nava Diwas (new day). Men present gifts to thei r wives on this day. It is celebrated as the first day of the Vikram Samvat calendar, in Gujarat. 6.Yama Dwitiya or Bhaiduj (also Bhayyaduj, Bhaubeej or Bhayitika) (2 Kartika or 2 Shukla Paksha Kartika): on this day, brothers and sisters meet to express love and affection for each other (Gujarati: Bhai Bij, Bengali: Bhai Phota). It is based on a story when Yama, lord of Death, visited his sister Yami (the river Yamuna). Yami welcomed Yama with an Aarti  and they had a feast together. Yama gave a gift to Yami while leaving as a token of his appreciation. So, the day is also called YAMA DWITIYA. Brothers visit their sisters’ place on this day and usually have a meal there, and also give gifts to their sisters Goddess Lakshmi Puja[edit source] Main article: Lakshmi Puja Diwali marks the end of the harvest season in most of India. Farmers give thanks for the bounty of the year gone by, and pray for a good harvest for the year to come. Traditionally this marked the closing of accounts for businesses dependent on the agrarian cycle, and is the last major celebration before winter. Lakshmi symbolises wealth and prosperity, and her blessings are invoked for a good year ahead. There are two legends that associate the worship of Lakshmi on this day. According to the first legend, on this day, Lakshmi emerged from Kshira Sagar, the Ocean of Milk, during the great churning of the oceans, Samudra manthan. The second legend (more popular in western India) relates to the Vamana avatar of the big three Vishnu, the incarnation he assumed to kill the king Bali. On this day, Vishnu came back to his abode the Vaikuntha; so those who worship Lakshmi receive the benefit of her benevolent mood, and are blessed with mental, physical and material well-being.[13] As per spiritual references, on this day Lakshmi-panchayatan enters the Universe. Vishnu, Indra, Kubera, Gajendra and Lakshmi are elements of this panchayatan (a group of five). The tasks of these elements are: Lakshmi: Divine Energy (Shakti) which provides energy to all the above activities. Vishnu: Happiness (happiness and satisfaction) Kubera: Wealth (generosity; one who shares wealth) Indra: Opulence (satisfaction due to wealth) Gajendra: Carries the wealth Saraswati: Knowledge Diwali is not only celebrated by Hindus; it is somewhat also a Sikh festival as it marks the Bandi Chhor Divas festival. Spiritual significance[edit source] While Diwali is popularly known as the festival of lights, the most significant spiritual meaning behind it is the awareness of the inner light. Central to Hindu mythology is the belief that there is something beyond the physical body and mind which is pure, infinite, and eternal, called the Atman. The celebration of Diwali as the victory of good over evil, refers to the light of higher knowledge dispelling all ignorance, the ignorance that masks ones true nature, not as the body, but as the unchanging, infinite, immanent and transcendent reality. With this awakening comes compassion and the awareness of the oneness of all things (higher knowledge). This brings anand (joy or peace). Just as we celebrate the birth of our physical being, Diwali is the celebration of this Inner Light. While the story behind Diwali and the manner of celebration varies from region to region (festive fireworks, worship, lights, sharing of sweets), the essence is the same – to rejoice in the Inner Light (Atman) or the underlying Reality of all things (Brahman).