American Dream Essay Example

American Dream Essay Example American Dream Essay American Dream Essay American Dream BY millimeter The American Dream Looking at society today, the American Dream is a hoax; it is a belief that exists only in our imagination, trying to keep people on track and in the right direction. In past years, the American Dream was not only a belief but a promise to the American people. A promise that if you worked hard, went to school and got a degree, you were promised a good Job which in turn brought you wealth, a nice house, a full family, and all the click © ideas of the perfect life. These days, these ideas will remain thoughts and dreams unless you take on a different course of action; or at least do ore in addition to attending school. You can no longer attend college, come out debt free, knowing you have a supportive Job to begin your life ahead. The majority of college students today graduate with anywhere from ask to kick in debt, and some arent able to pick up a good Job immediately. Not all are able to lower their monthly payments to only 20 or 40 dollars a month until its paid off. Others have to pay upward around 400 dollars a month Just for student loans, that doesnt include your house payment, car payment, and any other bills or expenses one faces after graduation. My goal in life is to be successful. In my head, success only comes in having what I want, and being debt free. Already I have ask in student loans because I attended Ohio State University my freshman year of school. I transferred to Columbus State because I have intentions on possibly going into education with my chemistry degree. Had I continued through Ohio State, I know for a fact there would be no possibility of me overcoming my debt in the early stages of my adult life. I refuse to look for an American dream. Its not possible anymore and it doesnt exist. People used to look at life and how they could be successful. Now, Americans are on the defense and look at life and how they are going to make a good living without incurring more debt than they can handle, and if really lucky, no debt at all. We are afraid. Afraid of what is happening in the United States, and afraid of our future. Theres no way to get ahead in anything if youre consistently on the defense. But unfortunately, our nation has made it nearly impossible to stay on the offensive side because its now too easy to fall at any moment, no matter where you are in life.

Classes Social Class and Class Schools Essay

Classes Social Class and Class Schools Essay Classes: Social Class and Class Schools Essay Octavio Aceves Mr's Hammock English 92 Friday, September 5th Anyan's social class It is not hard to tell that social status or class equates much of the living conditions and opportunities available. One can not truly fathom the immense difference between classes; blue collar, middle class, and white collar. Studies were created in different environments and school settings to better show the drastic changes in day to day schooling based on an ever present caste system. Stance is one of the key points, showing the stifling changes on viewpoints as well as treatment of students and the attitudes shown towards them, in blue collar education teachers act as a sort of drill sergeant. This type of relationship allows no analyzation and thus often times the work goes beyond the instructions given. In middle to upper class schools their is much more regard for student's and as a result they are given more liberties; leaving class without the use of the bell, bathroom breaks without having to ask use of school supplies. In middle to upper class schools books are used to teach students, most would think to be provided across the boards but this is not so for lower class schools where books are a luxury .What is also seen in lower class schools, most information is based on practicality, where education also fails to be conceptualized. Materials are scarce in blue collar schooling where everything seems to be property of the teachers, resulting in a copy and paste environment. Rote behavior in exhbitied in blue collar where work is demanding and can be very mechanical where little decision making and input is alloted to student's. looking into the middle class activities are more illustrative involving some choice, only prepping for the

Fire Service Vehicle Accidents Research Paper Example | Topics and Well Written Essays - 1250 words

Fire Service Vehicle Accidents - Research Paper Example The driver was unable to control the tanker and it run out of the road to the sideways. The sideways of the road were observed to have scanty grass cover, with sand and dirt that aligned along the edge of the road. When the tanker swerved out of the road into the sideways, the sand and the dirt lining caused it to skid. The driver tried to control it by taking it back to the road. This is when it overturned several times before it rested upside down on the road. The driver was thrown out of the tanker completely, a distance of 10 feet away while the other accompanying firefighter was moved halfway out of the tanker. The two firefighters died instantly on the scene of the accident. The tanker was observed to have been travelling at a speed of 50 Mph and none of the two firefighters riding in the tanker had a seat belt on (NIOSH, 11). There are policies that guide the field of firefighting in North Carolina, that were in place prior to the occurrence of the accident. It was required that the firefighters are 18 years of age and above, and the firefighter needed to complete a period of 90 days while still under probation of the fire service department. Furthermore, under the fire fighting policies of this State, any fire fighter should attend training in live fire, before they embark on participating in structure fire rescues (IAFC, 108). The firefighters are also required to attend a minimum of 36 hour training every year, in order to keep in touch and maintain the desired consistency and strength in fire fighting. The fire fighting department had adopted and put in place some Standard Operating Procedures (SOPs), that the fire fighters needed to observe any time they were in the line of duty. The fire fighters needed to be in full fire fighting gear, in possession of communications equipment and to be putting on the self contained breathing apparatus (AIFC, 83). However, the Fire

Brahms and Liszt Essay Example | Topics and Well Written Essays - 500 words

Brahms and Liszt - Essay Example Both these great composers had graciously accepted to lend their support for a charity concert in aid of the starving millions around the world. Brahms was an accomplished pianist whose compositions consisted of Chamber ensembles for different symphony orchestras and also for solo voice and chorus. Most of his compositions were complex and his innovative compositional techniques were deeply rooted in the Baroque and Classical style. Liszt too belonged to the Romantic era and was a thorough virtuoso at the piano and one of the most serious composers of his time. The venue was the grand (please fill in the venue you like) which was teeming with excited and enthusiastic crowds waiting to enter the hall. The people were ushered in by 7.45 because the concert was to begin at 8pm. Silence descended on the audience as the lights dimmed and the curtains began to go up. The opening number for the evening was by Liszt the great composer and his orchestra. The audience cheered and clapped as the orchestra was introduced and stood standing as composer took the stage at the piano. Silence descended as the music filled the concert hall. The opening piece was the very well known ‘Hungarian Rhapsodies’ which had formerly been written only for piano but later had been arranged for orchestra. The composer exploited the piano to such an extent while playing the arpeggios that it gave the audience the impression, that three hands were used for playing instead of two and at times he made the piano sound as if it was a huge Gypsy Band with its lavish rapid octaves in addition to the daring runs and leaps. Liszt’s originality and range of dynamics enthralled the audience no end as they gave him a standing ovation at the end of the piece. Brahms Violin Concerto followed after formal introductions of the orchestra were done and the concert hall resounded with applause from the audience as Brahms was welcomed. As the hall fell silent again,

А princess Hindu Essay Example for Free

Ð  princess Hindu Essay MIRABAI: Meerabai (c. 1498 – c. 1557 AD) (the word bai in Rajasthani is an informal term commonly used to refer a girl) was a princess Hindu mystical and a devotee of Lord Krishna from Rajasthan. She was one of the most significant figures Sant of the Vaishnava bhakti movement. Some 1,300 pads (poems) commonly known as bhajans (sacred songs) are attributed to her. These are popular throughout India and have been published in several translations worldwide. In the bhakti tradition, they are in passionate praise of Lord Krishna. In most of her poems she has described her unconditional love for her Lord. She has tried to give the message that Krishna bhakti is the best way to live life as it helps us forget our desires and this in turn helps us attain moksha (liberation). Teachings: Love and devotion towards God EKNATH: Sant Eknath (1533–1599) was a prominent Marathi Saint, scholar and religious poet. In the development of Marathi literature, Sant Eknath is seen as a bridge between the towering predecessors Dnyaneshwar and Namdev and the equally noble successors Tukaram and Ramdas. Eknath was born sometime around 1530 AD in an illustrious Brahmin family of Pratisthan (Paithan today). They were said to be the Kulkarnis of the village, his real name is Eknath Suryajipant Kulkarni.[citation needed] Sant Bhanudas, who brought back the sacred image of Lord Pandurang, from Vijaynagar to Pandharpur, was Eknath’s great grandfather. Eknath was born under the star sign of ‘Mula’ in the sagittarius constellation, traditionally considered a bad omen for the parents of the child. The omen was borne out for Eknath’s father Suryanarayan and mother Rukmini, who died shortly after his birth and Eknath was brought up by his grandparents, Chakrapani and Saraswatibai. As an orphan, Ekn ath had to suffer the taunts of other children. He began avoiding their company and found refuge as a child in prayer and other devotional practices. * Teachings: The sayings of a man who practised what he preached must be of special interest to us: * Duty well performed purifies the mind, and qualifies one for Bhakti (Devotion). The Vedas should be followed as long as one has not risen above attachment and duality just as a watchman is needed to guard the fruits of a mango tree until the fruits are removed and then he can be dispensed with. HARIDASA THAKURA: Haridasa Thakur (IAST HaridÄ sa) (born 1451 or 1450[1]) was a prominent Vaishnava saint, instrumental in the early appearance and spread of the Hare Krishna movement. the story of his heroism in the face of torture is told in Chaitanya Charitamrta, Antya lila.[2] Besides being an ex-Muslim,[3] he is famous because of his dedication to the religious practice of constantly chanting the names of God. Haridasa Thakura was A senior and well-respected religious personality of Gaudiya Vaishnavism in the local area of Mayapur, prayed for the descent of theyugavatara, (avatar of the era) believed to be Chaitanya.[4] As an associate of Chaitanya Mahaprabhu, he is named the acharya of the holy name and he embodied concern for others.[5] Its believed that Chaitanya himself installed Haridasa as His nÄ mÄ carya, meaning the teacher of the Name, disregarding the fact that he was Muslim-born.[6] Haridasa Thakura, was a devotee of god Krishna and had practiced chanting the names of the Lord, H are Krishna, 300,000 times daily.[7] The Muslim name of Haridasa is not known.[8] Teachings: They are not teaching only by their words or preaching, but also with their practical example. It is also stated that most important moment in our life is actually moment of death, that all our activities, thoughts, sacrifices, chanting, knowledge and meditations will determine our thoughts in time of our death. Shrilla Haridasa Thakura chanted Lord Krishna’s Names 300.000 daily, and practically chanting of Maha Mantra was his whole life. But here we can see that he gave up his life air and left his body while chanting Holy Name of Lord Chaitanya, or Gauranga Narayan Dutt Srimali: Dr. Narayan Dutt Shrimali (Paramhansa Nikhileshwaranand ascetically ) (1933 – 1998, Jodhpur)[1] was an academian and astrologer. He has written over 300 books on various topics. Dr. Shrimali was born in deep inside region of Rajasthan on 21 April 1933.He was attracted to ancient Indian mystic literature and had deep longing to revive the ancient Hindu culture. He started as a teacher in a school but later went on to the Himalayas to attain more knowledge about his passion and aim of life; the ancient knowledge of Hindu religious texts. He is widely considered as the reviver of astrology has earned respect for this subject in India. Apart from Astrology, he is also considered as the one of the most prominent authorities on Mantra,Tantra,Yantra,Ayurveda.At the same time he is also considered to be a contributing reviver of these subjects as well as introducing them to the general poulation. Teachings: He preached non-violence, brotherhood, devotion towards god and to simply lead a life of a good human being. Yukteshwar Giri: Yukteswar Giri (also written yuktesvara, Sri Yukteswar) (Bengali: à ¦ ¶Ã  § Ã  ¦ °Ã  §â‚¬ à ¦ ¯Ã  § Ã  ¦â€¢Ã  § Ã  ¦ ¤Ã  §â€¡Ã  ¦ ¶Ã  § Ã  ¦ ¬Ã  ¦ ° à ¦â€"à ¦ ¿Ã  ¦ °Ã  §â‚¬) (10 May 1855 9 March 1936) is the monastic name of Priyanath Karar (Bengali: à ¦ ªÃ  § Ã  ¦ °Ã  ¦ ¿Ã  ¦ ¯Ã  ¦ ¼Ã  ¦ ¨Ã  ¦ ¾Ã  ¦ ¥ à ¦â€¢Ã  ¦ ¾Ã  ¦ Ã  ¦ ¡Ã  ¦ ¼Ã  ¦ ¾Ã  ¦ °), theguru of Satyananda Giri and Paramahansa Yogananda. Yukteshwar was an educator, astronomer, a Jyotisha (Vedic astrologer), a yogi, and a believer in the Bhagavad Gita and the Bible. He was a disciple of Lahiri Mahasaya of Varanasi and a member of the Giri branch of the swami order. Yogananda considered Yukteswar as Jnanavatar, or Incarnation of Wisdom.[1] Teachings: 1.Behave Accordingly 2. Humility 3. Love vs Discipline 4. Respect for Others 5. Incorruptibility Ethics 6. Acceptance vs Anger 7. Sense of Humour SUFISM: Sufism or taá ¹ £awwuf (Arabic: Ø ªÃ˜ µÃ™Ë†Ã™â€˜Ã™ Ã¢â‚¬Å½) is defined by its adherents as the inner, mystical dimension of Islam.[1][2][3] A practitioner of this tradition is generally known as a á ¹ £Ã… «fÄ « (Ø µÃ™ Ã™Ë†Ã™ Ã™ Ã™Å Ã™â€˜). They belong to different á ¹ ­uruq or orders—congregations formed around a master—which meet for spiritual sessions (majalis), in meeting places known as zawiyahs, Khanqahs, or tekke Sufis believe they are practicing ihsan (perfection of worship) as revealed by Gabriel to Muhammad: Worship and serve Allah as you are seeing Him and while you see Him not yet truly He sees you. Sufis consider themselves as the original true proponents of this pure original form of Islam. Sufism is opposed by Wahhabi and Salafist Muslims. 1. Hazrat Data Gunj Baksh Ali Hujwiri 2. Hazrat Muhammad Murad Ali Khan 3. Muhiyudin Abdal Qadir al-Gilani al-Hasani wal-Hussaini Abdul-Qadir Gilani

Respect in A Rose for Emily :: A Rose for Emily, William Faulkner

Respect in A Rose for Emily Miss Emily Grierson is nobody's best friend. Neither is she the enemy of any man or woman. Life has dealt her circumstances that anyone would falter underneath. Her personality suffers traumatically, but no one can hold that against her. Though not a very pleasant character, Miss Emily does have the support of the townspeople in the text of Faulkner's short story "A Rose for Emily." However, in the video version these same townspeople are portrayed as snoops and critics with no kind intentions seen. Miss Emily was not a social person after her father died, but the townspeople understood this. The townspeople understood "that with nothing left, she would have to cling to that which had robbed her as people will"(31). They did not hold it against her that she had trouble handling this situation. Emily is given the "respectful affection [of] a fallen monument"(28). Each tried in his/her own way to reach out to her. The authorities came to her house, the minister dropped by, and "a few of the ladies had the temerity to call"(30). Miss Emily continued on with life even going so far as to give "china-painting" lessons. The women of the town quite willingly send their daughters and granddaughters to learn from her. At one point in the story, a strong stench coming from Emily's house prompts a few disrespectful comments. Yet in spite of this, the text records that the "people began to feel sorry for her"(30). They are not brutes; inside themselves the townspeople have sympathy for this lady. The townspeople seemed curious about the happenings within her house, but they are not outright mean or obtrusive. After Homer Barron comes into the picture, the town is "glad that Miss Emily would have an interest"(31). Even in the final moments of her life the "whole town went to [Emily's] funeral"(28). They also have the decency to "wait until Miss Emily was in the ground before they opened [the region above the stairs no one had seen in forty years]"(34). The text of this story portrays these

Community based tourism

On the one hand, al local level, opportunities have been observed to evolve plans for the participation of new actors and strategies, and for the involvement of civil corporations in the development process. Tourism is the travel for recreational, leisure, family or business purposes, usually of a limited duration. Tourism is refers to travel to another location within the same country and as well as trans-national travel. The World Tourism Organization defines tourists as people â€Å"traveling to and staying In places outside their usual environment for not more than one consecutive year for leisure, business and other purposes†.The concept of Community-based Tourism (CB) can be found in the work of Murphy (1985), where aspects concerning tourism and developing local communities are analyzed, and in a further study by the same author in 2004 (Murphy and Murphy, 2004). Along with these two studies, there are several other research papers analyzing the relationship between tou rism and local communities (such as Richards and Hall, 2000). This concept paves the way for new lines of investigation and for the possibility of tourism development together with other alternatives such as Pro-PoorTourism (PPTP); Community Benefit Tourist Initiatives (Cobalt) (Simpson, 2008); or Community-Based Enterprises (Cubes) (Mammary and Jones, 2007). To summaries, all these Initiatives agree that the destination community should be included In the tourism planning and management decision-making process, owed to three mall reasons: It considers them to be part of the tourist product, local communities adapt to changes easily, and it helps to open their minds. Several projects based on CB Kibosh, 2008), Asia (Enplane et al. 2006; Kaki, 2008; Kate, 2010), Oceania (Dyer et al. 2003), and in different countries of Latin America such as Brazil (Grouchier, 2007), Ecuador (Uric teal. , 2008), Mexico (Brings and Israel, 2004) and Peru (Zorn and Farthing, 2007). CB is based on the ac tive participation of the local community. This is why the creation of community events which may favors this type of tourism, while at the same time helping to create a relationship between the local community and visitors, is so important.To facilitate this, different public administrations, Non- Governmental Organizations (Nags), private institutions and the local community itself should get involved and work together. According to Enplane et al. (2006), the main limitations local communities have to face when implementing tourism projects are the following: lack of financial resources, infrastructure or know-how; limitations of a cultural kind; and potential conflicts between the different public administrations.At the same time, the following factors are described as being highly important for CB implementation (Kibosh, 2008): the inclusion of stakeholders, the evaluation of individual and collective benefits, the setting of objectives, And analysis f decisions to be implemente d. The main benefits of community tourism are the direct economic impact on families, socioeconomic improvements, and sustainable diversification of lifestyles (Mammary and Jones, 2007; Raster, 2010).CB is certainly an effective way of implementing policy coordination, avoiding conflicts between different actors in tourism, and obtaining synergies based on the exchange of knowledge, analysis and ability among all members of the community. One of the most controversial aspects in scientific literature is determining the number and type of tourists. Thus, Enplane et al. 2006) highlight the importance of receiving a small number of tourists, which means more contact with local culture and society. This way, the risk of tourists invading private aspects of the local culture is avoided.However, at the same time, his limited number of visitors reduces the economic resources generated by tourism Having taken this element into consideration, the creation of cooperatives allowing the communi ty to manage its own tourist resources is seen a fundamental element (Leap, 2007; Groans and Kaufmann, 2010). However, there are some negative aspects in the development of the tourist product, including he potential link between a high number of tourists, sex and alcohol, and the loss of cultural identity; and the hypothetical degradation of natural resources (They et al. 2002). In this case, residents have five alternatives to minimize this negative impact on the community – resistance, retreat, boundary maintenance, revitalization and adoption (Dugan, 1989). We must remember that tourism can change (or event destroy) the local culture if it is being treated as Just another tourist attraction and only aims for a rapid development of the area (Dyer et al. , 2003). CB is based on the reaction of tourist products characterized by community participation in their development.CB emerged as a possible solution to the negative effects of mass tourism in developing countries, and w as, and the same time, a strategy for community organization in order to attain better living conditions. Its core idea is the integration of hotel management, food and beverages, complementary services and tourism management, but also includes other subsystems (infrastructure, health, education and environment) as main characteristics, thus presenting a sustainable between the local community and visitors as a key element in the development of a aorist product (Choice et al. 2007). CB is protected and supported by different international organizations, such as the World Tourism Organization (2002), and has several objectives, among which community empowerment and ownership, social and economic development, conservation of natural and cultural resources, and a high quality visitor experience, should be noted. Community participation in tourism development has been originally developed and implemented in the so-called developed world, where tourism supply emerged.In these regions, sp ecial programmers have supported locally driven development. An example of this is the Else's LEADER programmers focusing on development of sustainable rural areas. It is now claimed that developing countries could avoid many of the problems that have plagued past tourism development by involving diverse social groups from the popular sectors of local communities in decision making. They should become convinced of the benefits of tourism and thus support its development or at least acquiesce to it with resignation rather than apathy.From the summary reflected above it becomes clear that a community-based approach requires mutual elaboration and co-operation, conceptualized as a process of Joint-decision-making among autonomous keys take holders of an inter-organizational, community tourism domain. It should be resolving planning problems and managing issues related to development of that domain. And it is exactly this that is missing in most developing countries. Now we come to the discussion of â€Å"preserve or develop† that is never ending, especially when focusing on developing countries.Community participation has been used to attempt readjusting the balance of power and reassert local community views against those of the developers or local authorities. Furthermore, though we think that community participation is a powerful tool to educate the community in rights, laws and political good sense, the question should be asked to what extent local people, with sometimes limited understanding of wider issues, can accurately decide what is best frothier long term well-being.Also, community participation should not only focus on this political dimension, ignoring financial and economic considerations which are often the primary drivers at local level. THEORETICAL FRAMEWORK: Community-Based Tourism (CB) enables tourists to discover local habitats and lilied, celebrates and respects traditional cultures, rituals, and wisdom. The community will be aware of the commercial and social value placed on their natural and cultural heritage through tourism, and this will foster community based conservation of these resources (www. Communicativeness's. Info). There are many study related on CB. Kaki (2008) developed the model of CB integrating the concepts the ladder of participation, power redistribution, collaboration processes, and social capital. The study demonstrated that the model can be used to assess the actual participation level in a study site. Bothersome, Byrd (2007) argued that there is not a definable single generic interest for the host community. The interests will be community can either assist in keeping an individual in a community or increase their chance to leave the community.Current tourism and tourism development in the community will also influence their support for future endeavors and their interactions with visitors. The support and interactions will in turn influence the overall success of the tourism development. Moreover, Baggier and Console (2009) elaborated the meaning of community in tourism. They argued that customers may interact with companies and other customers and may achieve more information that allows them to reduce their information asymmetry and become more empowered than they were in a pre-let era.Numerous recent researches report that online reviews and comments do influence individuals' purchase decisions, affecting the evolution of demand within communities. In this respect, virtual communities play a pivotal role in boosting tourist product innovation by leveraging learning from customer relationships. Customers may become a source of innovation since they gain an economic benefit from innovation which boosts their creativity, and show gig expertise which may be transferred to firms and among communities.Virtual communities allow people who interact to satisfy their own needs and to share purpose such as an interest, need, information exchange, or service that provides a reason for the community. Firms may leverage these communities by providing a suitable context where customers may share social conventions, language, and protocols. Bothersome, Bananas and Jasmines (2011) examined the potential of CB in Villain district municipality, as well as to propose measures to make this activity feasible.The study demonstrates that communities considered their participation in ours development reported a number of difficulties they have confronted with. The problems were mentioned most often: disagreement with the local government; lack of communal land; lack of finance; apathy and lack of initiative amongst local residents; lack of sociality and solidarity. Moreover, Lappers (2010) assesses the potential contribution of Community-Based Tourism Enterprises (Cubes) to poverty alleviation and empowerment.It shows that tourism income captured locally improves rural households' livelihoods and generates linkages in the local economy. On the Job learning, traini ng sessions and extensive support by non-governmental organizations and donors are further shown to empower rural actors and unlock socioeconomic opportunities for the future. In this context, Cubes can be characterized as pro-poor initiatives. However, this study provides counter evidence that the sustainability of such community tourism ventures is to be questioned.First, mainstreaming these projects within the competitive tourism commodity chain proves highly challenging and costly; second, communities' institutional and managerial capacity is weak and thus Cubes' viability is limited; finally, inadequate support by donors and non-governmental organizations fails to tackle challenges aced by community tourism ventures. Bothersome, Mammary and Jones (2007) evaluate the potential of Community-Based Enterprise (CUBE) as avenues of poverty alleviation in Kenya and the challenges facing them.The key factors that could influence local community attitudes towards CUBE fall into two cate gories: motivational factors and community factors. A sense of ownership was seen as critical so that local communities were adequately empowered and involved. CUBE initiatives had to be also have to be addressed. Furthermore, Foreleg and Boo (2012) studied Community- based customize. It aims at environmental conservation but it is also a way to empower communities, by allowing them a degree of control over tourism projects and their impacts.Foreleg and Boo explored the varying degrees of empowerment of host communities provided by community-based customize through a meta study analysis of six case studies of tourism projects. Not all contemporary tourism projects take local populations into consideration thus the six case studies are nonrandom selections for the purpose of representing the concept embodied in the thesis and showing its appropriateness with the new tourists' expectations. Furthermore, Salary (2012), studied community-based tourism using long-term anthropological fie ldwork in Tanzania.The study critically analyzes how well generally accepted community-based tourism discourses resonate with the reality on the ground. It focuses on how local guides handle their role as ambassadors of communal cultural heritage and how community members react to their narratives and practices. It pays special attention to the time-limited, project-based development method, the need for an effective exit strategy, for quality control, tour guide training and long-term our guide retention.Findings reveal multiple complex issues of power and resistance that illustrate many community-based tourism conflicts. The encounter with the â€Å"Other† is shown to be central and that the role of professional intermediaries in facilitating this experience of cultural contact is crucial. Tour guides are often the only â€Å"locals† with whom tourists spend considerable time: they have considerable agency in the image-building process of the peoples and places visit ed, (re)shaping tourist destination images and indirectly influencing the self-image of those visited too. Community Based Tourism Capacity Building Capacity building is important in preparing the community as a host as it will educate and prepare all community members to provide the best services. Through capacity building, skills are acquired. Training is given to increase the skill level and to strengthen the capacity of individuals and organizations to develop and support the program of CBT as a tourist activity. Capacity building for Kampung Sinaran Baru, Kempas homestay can be done based on study tour, where the community is learning to be better in Malaysia or abroad and the training program or course of communication are provided. Such courses are languages, computer skills training, finance and marketing courses, and homestay management. Part of the program for capacity building for the local community consists of eight modules described below and it is designed to educate and develop the skills of local communities. The modules are: Capacity Building -APEC TOURISM WORKING GROUP (TWG02/2008A) All the participants attain the course to learn how to behave in order to acquire good behavioral attributes. Every homestay has a first aid kit. Food safety, quality and knowledge is essential to the participants. Good level of communication with the tourists is highly encouraged because communication is very important to enhance learning and mutual understanding. Body language and signs aid high understanding and help participants to handle the tourists. The ministry of culture and tourism has a program in place, which is aimed at selecting a hand-full of participants and to train them on Basic English language skills. Many of them end up as better people by operating a public cookie’s kitchen which is part of the village tour by women or Teaching basket weaving and making handicrafts to the tourists Style of Leadership The success of CBT projects is essentially dependent on leadership and organisation. It is common for some members of a community to have more advanced skills or areas of experience than others. These people can champion their skills, show leadership in their skill area, and share their knowledge base with others in the community for everyone’s benefit (Effective Community Based Tourism: Sally Asker, Louise Boronyak †¦. ) In 2006, a female called Mrs. Norbi Binti Ahmad, is an Elder of the Kampung Sinaran Baru, Kempas homestay. As she teaches Quran, she had gained so much respect from the local community, she had the power to fight for the local community’s rights, and she is hardworking. Since 2006 she has been the only champion. Every 3 years they have an election to select local champion. The last time they had an election, competing with another nominee, she gained 40 out of 48 votes. The final decision is made by the local champion herself. Product development and packaging A tourism product in Malaysia that is becoming increasingly popular among local and foreign tourists is the homestay programme. Under the homestay programme, tourists live with a local family in a kampung (village) house and learn about close-knit family relationships, enjoy sumptuous home-cooked food and discover the simple lifestyle in the country. It offers a chance for visitors to experience the daily life outside of bustling capital cities and puts tourists closer to our natural â€Å"assets,† the culture and friendly people of Malaysia. Each homestay village has something unique to offer tourists and organizes its own special activities for their guests such as jungle trekking, fishing, rubber tapping, fruit picking, handicraft-making, etc. From just RM75 a day, a guest will be hosted by a family and share their meals and enjoy the daily routines of a kampung life. Accommodation is usually in traditional wooden houses on stilts set amidst a pretty landscaped garden. Basic amenities include bed and bathroom (either en suite or commonly shared). The homestay packages are priced between RM75 and RM295 ( per person) which include on-board bunk beds and meals, an entertainment coach with karaoke facilities for groups of 40 and above, as well as a full range of authentic traditional and cultural activities at the chosen homestay. The main objective of the programme is to promote the authentic experience of culture, tradition and lifestyle of the homestay communities. Sinaran Baru, Kempas homestay The experience derived from Kampung Sinaran Baru, Kempas homestay could be described as an amazing way of tradition life. Imaging been woke up first thing in the morning by the singing of birds and cockerels. Then feeling like sleeping more but the sounds of the birds continues to remind you to get up from the bed and face the beauty of the day. As you rise from the bed, open up your windows, plenty of fresh natural air salutes you. This unpolluted air brings in a new sense of life and energy for the day activities. Savory local food follows remarkable having lunch in the mushroom farm and the participation in a host of delightful activities throughout the day begins, such activities include harvesting local crops, visiting a fish farm, learning how to make traditional delicacies and playing traditional games. The unique experience which continues when the villagers try to involve tourists or rather engages them in the participation of cultural performances by inviting them to dance to the tune of their traditional music. This natural local enjoyment continues as fascinating spectrum of cultures and traditions in a Malay village of Kampung Sinaran Baru, Kempas indulge tourist in various village pastimes, from enjoyable indoor games to exciting outdoor activities. Furthermore, Tourist can acquire some basic farming skills for example, they can learn how to tap a rubber tree and learn how to weave a basket. They could visit the plantations, acquire some skills in harvesting, rubber tapping and fruits picking. Products and Activities Let’s relax and take your time to enjoy the beautiful scenery while mingling with the locals. You can experience the following at Sinaran Baru Rubber tapping, Homestay and Mushroom farming. There are activities like traditional dance, plantation visiting, mushroom farm, traditional game and handicrafts. 1. Mushroom farm (visit the farm and have lunch) especially for agriculture students. agro-tourism) Azmi said the company was started in 1986 with a shed has now grown to 10 barns that could accommodate as many as 60,000 blocks of mushroom. He said the response the company by the name of Mushroom Biotech Enterprise is moving one step further by introducing the concept of agro-tourism since February2007. He said the company is now able to attract tourists, especially from Singapore. â€Å"Through this company, they offer tour packages are preparing bre akfast of nasi lemak, two traditional cakes and drinks and fried mushrooms cost RM8 per person. . Typical Malay â€Å"kampung† house & local way of life (lifestyle) Visitors will experience the full spectrum of village life. Home-cooking lessons and meal times will surely be a memorable part of your stay. The wide variety and sumptuousness of painstakingly prepared dishes can sometimes be enough to confuse most people. Guests will learn how to prepare the food. This might include gathering, cooking and washing it as well. Experience the charm of Malay traditions that have been preserved throughout the ages, which remain very much alive. Live with your hosts, eat with them, be a part of their family. And when you return home, take with you a memorable cultural experience and the friendships of a family happy to welcome you whenever you return to Malaysia. 3. Traditional Malay dance & music (Zapin dance , kompang music) Zapin Zapin is a popular dance in the state of Johor. Introduced by Muslim missionaries from the Middle East, the original dance was performed to Islamic devotional chanting to spread knowledge about the history of the Islamic civilisation. Kompang Arguably the most popular Malay traditional instrument, the kompang is widely used in a variety of social occasions such as the National Day parades, official functions and weddings. Similar to the tambourine but without the jingling metal discs, this hand drum is most commonly played in large kompang ensembles, where various rhythmic composite patterns are produced by overlapping multiple layers of different rhythms. 4. Local traditional game (sepak raga,congkak,batu seremban) Tourists could experience playing Malay community traditional games such as sepak raga and congkak. 5. Fruit farm 6. Rubber & oil palm plantations