What History Is To A Nation, Memory Is To The Individual. Both Serve T

What history is to a nation, memory is to the individual. Both serve to locate us, to tell us who we are by reminding us of what we have been and done. And both, as Kazuo Ishiguro suggests, are open to selection, repression and revision. The Remains of the Day, Ishiguro's third novel, examines the intersections of individual memory and national history through the mind of Stevens, a model English butler who believes that he has served humanity by devoting his life to the service of a great man, Lord Darlington. The time is 1956; Darlington has died, and Darlington Hall has been let by an American businessman. As Stevens begins a solitary motor trip to the west country, traveling farther and farther from familiar surroundings, he also embarks on a harrowing journey through his own memory. What he discovers there causes him to question not only Lord Darlington's greatness, but also the meaning of his own insular life. The journey motif is a deceptively simple structural device; the far ther Stevens travels from Darlington Hall, it seems, the closer he comes to understanding his life there. But in Stevens's travel journal Ishiguro shapes an ironic, elliptical narrative that reveals far more to the reader than it does to Stevens. The butler believes, for instance, that he makes his trip for professional reasons, to persuade a former housekeeper, Miss Kenton, to return to Darlington Hall. But through deftly managed flashbacks and Stevens's naive admissions, the reader sees instead that the matter is highly personal: Stevens had loved Miss Kenton but let her marry another man; he now wishes to make up for lost time, to correct the mistakes of his past. More important than that veiled love story--but intimately connected with it--is the matter of Lord Darlington, and the degree to which Stevens's sense of self is founded upon his belief in Darlington's greatness. It becomes clear enough to the reader, though Stevens is long in admitting it to himself, that Darlington h ad been a political pawn of fascism and the Nazis--unwitting perhaps, misguided no doubt, but hardly the great man that Stevens had deceived himself into believing he served. These revelations are made through a delicate and powerful process: as Stevens's journal shifts between travelogue, personal memoir and reflections on his profession, his memory slides continually between Darlington Hall in the ruined, empty present, the height of Darlington's influence (and Stevens's pride) in the 1920s, and the tense, disturbing pre-war 1930s. Carefully elided from consideration, repressed and hidden, are the war years themselves and their immediate aftermath. We know they are there, of course, and we may guess what they meant at Darlington Hall, but Stevens's memorial archaeology leaves that particular tomb unexcavated. In the end, Stevens must come to some sense of resignation and resolution, both about Darlington and about himself. The source of Stevens's pride is also, after all, potentia lly the source of his shame. He was willing enough to shine in the light of Darlington's greatness, and now must either share in his disgrace, or--what is perhaps more difficult--admit that his own dedicated and deeply considered professionalism has had no real part to play on the stage of world history. Like all great novels, The Remains of the Day is an organic work, its parts perfectly integrated, every scene imaging the whole. In his carefully controlled prose, so perfectly suited to his narrator, in his effortless movement among several different time settings, in his almost magical evocation of simultaneous humor and pathos, Ishiguro proves himself a masterful artist in full command of his elements. And in this novel, those elements combine to form a profound psychological and cultural portrait that reveals the author's great abiding theme: the art and artifice of memory

trepanation essays

trepanation essays Trepanation is the practice of making a hole in the skull. It is the oldest surgical procedure practiced by mankind (ITAG introduction). Archaeologists have found trepanned skulls dating back to 3000 B.C. Hippocrates, who is considered to be the father of medicine, wrote On Injuries of the Head endorsed trepanation for the treatment of head wounds in 400 B.C. (Bowen). Edward M. Margetts stated, The word trepanation comes from the Greek trypanon, meaning a borer, and dates back to classic times. The more recent term trephination affords a variant, and is derived from the French. Basically to trepan is to bore a hole in the skull. This hole is usually made by scraping, rasping, drilling, cutting, or sawing into the skull). Historically, many cultures practiced trepanation. In 1829, in Polynesia, a missionary by the name of William Ellis reported that trepanation was used to repair bony deficiencies in the skull by replacing the bone with a piece of coconut shell. This is not true trepanation because they did not make the hole or depression in the skull. In Tahiti, trepanation was performed using a sharks tooth. The tahunas, or priests performed this procedure. In North America, trepanation was common before the white man came. It has been recorded in Alaska, British Columbia, the United States, and Mexico. One missionary reported that a British Columbian Indian came up to him, carrying a brace and a bit, begging him to bore a hole in his skull to let out the evil spirits that were causing him headaches. There are also more than a dozen trepanned skulls from British Columbian sites. In England, up until about 1900, trepanation was a common surgical practice. It was performed to treat fractures of the skull, head injuries, various headaches, epilepsy and mental problems. Throughout Africa trepanation was commonplace procedure. In Libya, children at the age...

Nursing care plan for a post-operation patient (CA colon) who was Case Study

Nursing care plan for a post-operation patient (CA colon) who was prolonged ICU stay due to prolonged ventilator support - Case Study Example an be achieved through nursing interventions that includes assisting the patient in psychological adjustment, prevention of complications, supporting independence in self care as well as providing information about prognosis, treatment needs, expected complications and community resources that can be utilized to meet the needs of the patients. The paper will focus on three nursing diagnosis with eight intervention related to the postoperative complication of the patient. According to Bischof, Maier, Smith, Fitch & Wright (2011), Colon cancer is the common type of cancer that affects the gastro intestinal system. Appropriate nursing and medical intervention can help reduce the post operative period and reduce complications such as infections. Colostomy and ileostomy are some of the procedures done during surgery. Even though post operative period is often long, some people are able to recover and resume normal activities after six to eight weeks (Brubakken & Cheney, 2010). The number of death resulting from colon cancer was 15.9 in every a hundred thousand women and men every year with 43.7 in every a hundred thousand women and men per year of new cases. Surgery, chemotherapy and radiotherapy can be used to prevent spread of colon cancer. -Reduce the amount of time that the patient spends on the ventilator machine from 12 hours to eight hours in the first day, from eight hours to six hours in the second day and from six hours to four hours in the third day. Weaning from the ventilator machine is important to the patient as it help the patient to support themselves and be in control (DONALD & VIAR, 2010). It is also an indication that the original cause of the respiratory failure has been dealt with (Taylor, 2010). The patient has been able to reduce the time on the ventilator machine by two hours on the first day (Chang, 2013). This has been effective through the use of daily screening of respiratory functions and breathing trials. Patient reports improved

Explain and assess the role that virtue plays in Aristotle's theory of Essay

Explain and assess the role that virtue plays in Aristotle's theory of justice - Essay Example Aristotle claimed that justice should be dispensed in an appropriate manner. He also believed in the strength of virtue in changing the society. Aristotle's book, ‘Nicomachean Ethics’ explained the theory of virtue. He mentioned two kinds of virtue: the moral variety, and the intellectual variety (Raphael 2003). When Aristotle mentioned the subject of moral virtues, he spoke in reference to a person's character, and the way he conducted himself in his daily life. He stated that an individual’s character is a learned function, and not one that he was born with. Essentially, he felt that virtue was merely the balance between different extremes. The Greek term for "happiness" is pronounced as  Eudaimonia, which basically refers to maintaining a pleasant spirit. In Aristotle’s view, the highest objective of man was to maintain joy. Aristotle stressed that the definition of happiness was not merely keeping a happy face on a constant basis, or running after ple asure filled activities so that one can maintain superficial joy. This is how the current society tends to define happiness (Raphael 2003). Happiness and the possession of good morals are factors that are linked, in Aristotle’s view. ... It is probable that the founding fathers of America had this definition of happiness in mind when they declared in the declaration of independence that â€Å"the pursuit of happiness† was to be considered as an objective in the new nation. In Aristotle’s  Nicomachean Ethics, the factors that were necessary to achieve  eudaimonia were defined as self capability and decisiveness. Aristotle affirmed that these characteristics could only be achieved through individual initiative and ambition, which he referred to as the "humanistic" criterion (Raphael 2003). Aristotle also rejected the concept that the greatest good was a god given characteristic that could not be achieved without some kind of divine assistance. H e also believed that happiness was the one characteristic or aspect that was its own reward. It could not be used as a means to realise another higher state of contentment, in other words. Those who discovered real happiness, according to Aristotle, would not feel the desire for something else or to experience some other state of contentment. Aristotle categorised virtues in practical terms. He was of the opinion that virtues dealt with the activities and zeal of the activities that people took part in, and what those activities made them feel like. He divided people’s feelings to fundamental pain and pleasure codes. He was endeavouring to instruct the citizens of Athens in the right way to carry themselves. He also believed that there was no one wrong or right way to feel. In the book on ‘Nichomachean Ethics’, Aristotle affirmed that if a person participated in 'good' acts, or assisted his fellow man, he would

African Americans Roles In The Revolutionary War History Essay

African Americans Roles In The Revolutionary War History Essay At the time of the Revolutionary War, the African American population in the colonies was approximately 500,000, which was about 20 percent of the total population. The history of the military roles of African Americans in the War for Independence is one that was rarely acknowledged until several decades after the war was over. The documents detailing how many African American men served, whether they were free or slave, where they served, and what their duties were are incomplete. What research has shown is telling about the culture of the time period and especially telling about the better part of the century that followed. It is difficult to estimate the number of African Americans who fought for both the Continental Army and the British Royal Army. The numbers people get are a general estimate given by what was actually documented and what historians have acquired through analysis of letters, diaries, and similar sources. African Americans participated in the War for Independence from the beginning to its conclusion, they did so in hopes that the freedoms their white counterparts would gain would also apply to them. Even though many knew that would not be the case they still fought praying that one day their efforts then would get them freedom. The right to fight was given and taken away at several points throughout the war. However, when African Americans were granted the right to fight, those willing to fight were never in short supply. Historians have estimated that at least 5,000 black soldiers fought for independence during the Revolutionary War. Among those African Americans that fought for independence would have undoubtedly been Crispus Attucks, a runaway slave living in Massachusetts in 1770. However, years before the first shots of the Revolution were fired, on March 5, 1770, five people were shot and killed, including Crispus Attucks, at the hands of the British Royal Army during what became known as the Boston Massacre. Just over a month before the first shots of the war were fired, on March 5, 1775, Dr. Joseph Warren spoke about the Boston Massacre and how the ideology of liberty was not only thought by whites but by all people: That personal freedom is the natural right of every man, and that property, or exclusive right to dispose of what he has honestly acquired by his own labor, necessarily arises therefrom, are truths which common sense has placed beyond the reach of contradiction. And no man, or body of men, can, without being guilty of flagrant injustice, claim a right to dispose of the persons or acquisitions of any other man or body of men, unless it can be proved that such a right has arisen from some compact between the parties, in which it has been explicitly and freely granted.  [1]   However, it must be noted that Dr. Joseph Warren was from Massachusetts, a hotbed for Patriots and also where only four percent of the population was African American.  [2]  Yet even in Massachusetts the legislature agreed to reject all African Americans from enlisting when the chances of an uprising occurring were extremely slight. Connecticut and Rhode Island followed suit and agreed to reject African Americans, at least for the first years of war.  [3]   For the first part of the war, many citizens operated under the ideology of staying true to their prejudices rather than realizing the practicality of using African American soldiers. Prejudice towards African Americans came from many citizens, including the President George Washington. Early on in George Washingtons life he believed that white blood not only lightened the skin but enlightened the mind, and he preferred to employ yellow-skinned servants within his home.  [4]  Unfortunately, his beliefs mirrored that of many others in the area. Others saw African Americans as savages, and as property so how could they possibly fight alongside actual people?  [5]  On the other side of the coin there were people who saw African Americans as humans but with the conflict at hand taking up so much energy, they did not believe that it was the time to discuss slavery which could cause fighting among the states. Regrettably, that divisive issue only gave the British a leg up in the co nflict. Even though remaining true to ones prejudices was widely practiced, it never stopped African Americans from wanting to fight for the cause. African Americans fought on both sides for many of the same reasons. Freedom was the number one driving factor for the African American slave in which side they fought for, either the Continental or Royal Army. Free African Americans, at times, were recruited but many chose to enlist. African American men, free or enslaved, chose which side to fight on based on what each side offered. The side was chosen by who offered them a better life after the war in many cases. In Massachusetts, the Committee of Safety reported to the Provincial Congress in May 1775 that à ¢Ã¢â€š ¬Ã‚ ¦ Admission of any persons but freemen as soldiers would be inconsistent with principles being supported and would reflect dishonor on the colony.  [6]  That report, however, made no mention of what they would do with free African Americans. However, when George Washington was given command of the troops around Boston, he issued orders to recruiting officers that prohibited enlistment of any Negro. à ¢Ã¢â€š ¬Ã‚ ¦ In the Continental Congress in September 1775, Edward Rutledge of South Carolina demanded that Washington discharge all blacksà ¢Ã¢â€š ¬Ã‚ ¦but failed to receive the necessary votes from other representatives.  [7]  On October 8, 1775, the Council of War convened to discuss several issues concerning the Continental Army. Those in the council included such men as Commander in Chief, George Washington, several Major-Generals: Ward, Lee, and Putnam, as well as many Brigadier-Generals: Thomas, Spencer, Heath, Sullivan, Green, and Gates. Among the issues discussed was whether or not to allow African Americans to enlist or re-enlist in the Continental Army, and if they were to allow them to do so, would free men as well as slaves be allowed to enlist. The councils decision: Agreed, unanimously, to reject all slaves, and, by a great majority, to reject Negroes altogether.  [8]  However, there were some dissenting opinions in the council, as was the case with General Thomas. In a letter from General Thomas to John Adams, written in the same month the Council of War convened, Thomas wrote: We have some negroes; but I look on them, in general, as equally serviceable with other men for fatigue; and in action many of them have proved themselves brave.  [9]  Approximately twenty days later, George Washington issued a General Order stating: Any person therefore (Negroes excepted, which the Congress do not incline to inlist again) coming with a proper Order and will subscribe the Inlistment, shall be immediately supplied.  [10]  Again, on November 12, 1775, Washington issued another General Order to make sure all recruiters were aware of his previous decision. The Order stated: Neither Negroes, Boys unable to bare Arms, nor old men unfit to endure the fatigues of the campaign, are to be inlisted.  [11]   Several whites in the Southern colonies held a deep opposition to African Americans (free or enslaved) enlisting in the Continental Army, because they feared the idea of them being armed. Whites in the South also feared armed African American men because of the possibility of a slave rebellion and the possibility of losing their slaves which they saw as property. The British Royal Governor, Lord Dunmore of Virginia, readily saw the weakness in the colonies of slaveholders in the South. In November 1775, he issued a proclamation stating: I do, in virtue of the power and authority to me given, by his majesty, determine to execute martial law, and cause the same to be executed throughout this colony; and to the end that peace and good order may the sooner be restored, I do require every person capable of bearing arms, to resort to his majestys standard, or be looked upon as traitors to his majestys crown and government, and thereby become liable to the penalty the law inflicts upon such offencesà ¢Ã¢â€š ¬Ã‚ ¦ And I do hereby further declare all indentured servants, negroes, or others (appertaining to rebels) free, that are able and willing to bear arms, they joining his majestys troops as soon as may be, for the more speedily reducing this colony to a proper sense of their duty to his majestys crown and dignityà ¢Ã¢â€š ¬Ã‚ ¦.  [12]   Lord Dunmore promised freedom to any slave of anyone the Majesty would consider a rebel. However, similar to the colonies, allowing African Americans to enlist in the British Royal Army was not completely unanimous. Many of the free or runaway African Americans who had joined the loyalists, at least those who had not already died, were discharged from their positions. However, a month and a half after Washingtons General Order was issued and Lord Dunmores game changing proclamation was issued, Washington wrote a letter to the President of Congress, John Hancock: It has been represented to me, that the free Negroes who have served in this Army, are very much dissatisfied at being discarded. As it is to be apprehended that they may seek employ in the Ministerial Army, I have presumed to depart from the Resolution respecting them and have given licence for their being enlisted, If this is disapproved by Congress I shall put a stop to it.  [13]   In September of 1776, the Continental Congress required states to come up with 88 battalions to assist the Continental Army. At that point their resources where almost completely exhausted and when the Continental Congress requested another 16 battalions, recruiting African American became a crucial necessity. The Revolutionary War set a precedent for allowing African Americans to enlist or be recruited only in times of dire need. As the war went on officers easily recognized the need to enlist African Americans, otherwise their troops would continue to dwindle and that would ultimately mean the war would be lost to the Tories. Clearly, that was not an option. African Americans, for the most part, took on the beliefs of the cause as their own. Just because the color of their skin was different did not mean they did not believe in liberty, quite the contrary in fact. Lemuel Haynes, a free African American man from New England, who was also one the minutemen at Lexington and Concord, wrote to Congress in 1776 on the matter of liberty. In his letter, Haynes writes: To affirm, that an Englishman has a right to his Liberty, is a truth which has Been so clearly Evinced, à ¢Ã¢â€š ¬Ã‚ ¦ But I query, whether Liberty is so contracted a principle as to be Confind to any nation under Heaven; nay, I think it not hyperbolical to affirm, that Even and affrican, has Equally as good a right to his Liberty in common with Englishmenà ¢Ã¢â€š ¬Ã‚ ¦ Consequently we may suppose, that what is precious to one man, is precious to another,à ¢Ã¢â€š ¬Ã‚ ¦ Therefore we may reasonably Conclude, that Liberty is Equally as precious to a Black man, as it is to a white one.  [14]   Haynes, like many other African American men, hoped that his faithful service to the Continental Army would prove to whites who were in disbelief that they, too, deserved the unalienable rights listed in the Declaration of Independence.  [15]  Haynes later went on to become the first African American clergymen to be formally ordained, as well as marry a white woman and have nine children.  [16]   African Americans experienced greater racial equality while serving in the Continental Navy than they did while serving in the army. That being the case, many African American men served in the navy during the Revolutionary War, doing so for several reasons. The ever present manpower shortages of the time, not only on land but also at sea, caused both the Continental Navy and Royal Navy to enlist African Americans into the navy. Different from the Continental Army, the Navy recruited both free and enslaved African American from the start of the war. The Navy did this mostly because they were in need of sailors, no matter what color they were. To both the enslaved and free, privately owned ships were more attractive than the Continental or state navies. For runaway slaves, there was less chance of being caught, and in general, the pay was much better than the army. However, African Americans still served in and on both because the pay was good, being roughly equal to the pay for white sailors. Not only was the pay generally equal, the majority of the Navies ships had crews that were integrated.  [17]  On ships African Americans gratefully accepted roles whites were not willing to accept. Some of their duties included cooking, cleaning, managing the ships sails, mending any damages the ship sustained in battles.  [18]  However, there were also African American sailors that served in marine units from Pennsylvania and Connecticut for example, and as ship pilots, mainly coming from Maryland and Virginia.  [19]   The First Rhode Island regiment à ¢Ã¢â€š ¬Ã‚ ¦ Peter Salem was born into slavery; however, one of his owners freed him so he could enlist in the Continental Army.  [20]  He became one of the Minutemen; he fought at Concord, Bunker Hill where he was credited for firing the shot that killed a British Major, Saratoga, and Stony Point. (CITE) Salem Poor who was born free, is another excellent example of bravery and willingness to fight on the part of African Americans. Salem Poor fought at Bunker Hill where he shot a British Lieutenant. It was there at Bunker Hill where Poor earned the respect of several white officers who stated: That a negro called Salem Poor, of Col. Fryes regiment, Capt. Ames company, in the late battle at Charlestown, behaved like an experienced officer, as well as an excellent soldier, to set forth particulars of his conduct would be tedious, we only beg leave to say, in the person of this said negro centers a brave and gallant soldier. The reward due to so great and distinguished a character, we submit to Congress.  [21]   Without a doubt there are many other stories expressing great examples of gallantry and courage from African Americans that served in the Revolutionary War, unfortunately, the color of their skin, at the time, dictated what and how much was documented about them. Public acknowledgment for their service to the country did not come out until well over half a century after the war had concluded and while another war was in full swing. The Army and Navy Journal published an article in September of 1863 on Negro Soldiers in the Revolution. The article stated: The record is clear, that from the beginning to the conclusion of the war of the Revolution, Negroes served in the Continental armies with intelligence, courage, and steadfastness; and that important results in several instances are directly traceable to their good conduct.  [22]   For their service in the military, only a few African Americans received some kind of acknowledgment. The great majority, even though serving their country with courage and bravery, stayed out of the spotlight. Without the participation of African Americans in the Revolutionary War, especially on the side of the Patriots, the outcome may have been drastically different. African American soldiers of the Revolution served with the same bravery and courage as their white brothers. They served that way even knowing that they might not be able to enjoy the freedoms over which the war was fought.

Road Construction in the Amazon :: Exploratory Essays Research Papers

Road Construction in the Amazon When one thinks of the Amazonian rain forest, it is very unlikely that paved roads and highways will come to the imagination. Unfortunately, in the past 35 years road construction has been the main reason for the deforestation in Brazil's Amazon basin. In an effort to expand its frontiers and develop economically the impenetrable areas of the country, Brazil's government has launched a series of projects aimed at improving the infrastructure in the Amazon region. This included mainly the building of big transport arteries such as the Trans- Amazon highway and the subsidizing of small-scale farming along those arteries. The National Development Plans (NDP's) did not meet their initial goals since few people settled in the newly expanded areas and those who settled still suffered from low income, lack of educational opportunities and low life expectancy.1 The negative impact on the environment of the planned human expansion is tremendous. It has been estimated that 10 million hectares of the Amazon forest have been destroyed due to clear-cutting, burning, slash-and-burn agriculture and conversion to pastures. Deforestation is caused mainly by road construction since 74% of the converted areas is within 50 km of roads.1 This clearly shows that frontier expansion and colonization for economical and social reasons has a devastating effect on the environment. The Brazilian Amazon is the largest piece of undisturbed rain forest and, unfortunately, this natural treasure is being damaged very carelessly and at an extremely high rate. Despite the above grim conclusions, the Brazilian government persists in its effort to expand the infrastructure by appropriating more and more land from the heart of the Amazon basin. In 1999, the government started a new program, called Avanà §a Brazil (Forward Brazil), which intends to add 6,245 km of paved highways and 1,600 km of railroads to the existing transportation network. The highlights of the project include the construction of the Santarem-Cuiaba and Porto Velho-Manaus highways, which would traverse pristine forest areas.1 There is a heated debate about the effects on the environment of the new construction project. Researchers and environmentalists predict that "Avanà §a Brazil" will cause deforestation at a rate between 269,000 and 506,000 hectares per year. They also accuse the Brazilian government in negligence and corruption, because "Avanà §a Brazil" was approved without the necessary environmental assessment reports from the Ministry of the Environment.2 Government officials claim that measures have been taken to minimize the negative impact on the environment, but do not present facts and examples of how this is being done.

Paper on Intramuros

I entered through the gate along And Street and the first thing I noticed was the presence of security guards wearing nice blue uniforms with large hats. I only found out later that they were wearing Guardia Civil attire and it did add a Spanish touch, as well as added security in the district. I would see dozens of them during my trip. The first museum I visited was the Kiss Heritage Center as it was the one closest to where I entered. One officer was kind enough to direct to me to the museum and I found myself walking along And Street. It was not long before I saw a sales making TTS way through the old streets of Intramural.The streets did feel old and also most of the buildings along the road looked old and had a hint of Spanish influence. And as I was walking to the Kiss Heritage Center, I passed by the Placid del Asana, which was the first clear tribute to the Spanish influence I saw. It was painted in the unmistakable bright red and yellow colors of the Spanish flag. After my t our of the Heritage Center, my next stop was the Case Manila at the Plaza San Luis Complex. As I got closer, I noticed the concrete streets turn into cobblestone and the buildings had more of that Spanish tinge.The area around the Plaza San Luis Complex, which is situated Just across the San Austin Church and Museum, was clearly restored and maintained to recreate Intramural as it was during the colonization: a city for the privileged Spanish and messiest. The Case Manila Museum provided a closer look into lifestyle of the Messiest and the Spanish elite. They did a great re-creation of the interior of a Spanish home. I would have preferred to have a closer look at the rooms but they limited viewers to a red carpet path that goes around and throughout the museum.The display was very ell-thought out and even the tiniest of details, especially in the Cochin, were present. Some of the furniture and even some of the design looked familiar to me, and I realized I had seen similar wooden f urniture at my grandmother's ancestral home back in Zebu. The rooms were very huge, especially the salsa area, and it was very hot despite the many electric fans placed in the corners of the rooms. I can only imagine how hot it was for the Spanish residents, mores for those who came from Spain, where they had a more welcoming climate.Being sent to the Philippines could eave been the last thing any Spaniard would have wanted. However, at least they were better off than the people living outside the walls of Intramural. I exited the museum through an old, worn-down stone staircase and outside I could see a stone fountain and the Spanish-era architecture of the Complex. When I went down the hoping for memorabilia or at least replicas of any antiquities of the Spanish period. I could not help but laugh at all the odd trinkets they were selling, which had nothing to do with Spanish.Origami dragons and a Kim Possible action figure were Just a pair f things that seemed very out of place. I crossed the street over to the San Austin Church and it Just so happened that I visited in the middle of a wedding ceremony. The stone church walls were old and worn down but the interior was amazing. It is a great testament to how Spain brought about Christianity to the Philippines. The museum was huge and it would take you at least an hour to view everything on display. They showcased statues of the Holy Family, the saints, apostles and other Catholic figures.They had giant paintings of Augustine priests along the corridors and a rooms devoted to the efferent Augustine churches in the Philippines and even vestments of Catholic priests. What surprised me the most during my tour around the museum was the room they called the â€Å"Script. † It was a crypt built within the monastery that held the bodies of 141 prisoners of war and it also displayed a monument to honor those fallen dead. My last stop was Fort Santiago which was on the far end of Intramural. It was a long walk and I passed by the Shrine of Freedom, another monument dedicated to the victims of war.Then I passed by the Manila Cathedral, which was still under renovation. The great structure was more evidence of the importance of Christianity which was brought upon by the Spanish rule. When I arrived at Fort Santiago, I saw a large group of people, foreigners and even some Filipinos, gathered around a tour guide. However, I decided that I would explore the area on my own. At the entrance of the actual fortress, I got to see the bronze footsteps of Racial, the last steps he took. There was also an exhibit of Irrational furniture which displayed the tables, books, paintings and all that were related to Racial.I also got to view the dungeons where recliners were kept and where even some had died. There was also a monument that honored those who passed within the fortress. My experience during the trip to Intramural gave a pretty good picture of what life was like during the Spanish era. Although it may have been a very difficult time for our country, it played an important role in our history. I really support the whole idea of remembering and preserving at least some Spanish culture and some structures. It was easy to see that the people living within Intramural during the Spanish era were living good lives (I. . Spanish and Messiest). They were living relatively extravagant lives as compared to those outside of the walls. It also repeatedly showed the significance of Christianity back then, and we can see that persevere until today. However, we must also remember that it was a place of imprisonment and death; a burial ground for others. It gives us a pretty picture of how life was like for the average Spaniard, and a very common part of that picture is the death of thousands during those times. Even though the Spaniards built up those walls as barriers, they could not escape the reality of violence and death.