Sigmund Freud and Carl Jung and their view of human personality

Sigmund Freud and Carl Jung and their view of human personality Introduction: The meaning of personality Personality is a term that refers to unique, relatively stable aspects of a given character . Personality normally deals with a wide range of human behavior. To most theorists, one can conclude that personality includes virtually everything about a person: mental, emotional, social, and physical. It is worth mentioning that there are certain aspects of human beings that may not be observable.Advertising We will write a custom term paper sample on Sigmund Freud and Carl Jung and their view of human personality specifically for you for only $16.05 $11/page Learn More These include aspects such as thoughts, memories and dreams. On the other hand, there are certain aspects which are observable. These include overt actions. In addition to this, personality also includes aspects which might be concealed to oneself. These are termed as conscious or unconscious aspects which are normally within our awareness. Theories of pers onality There are many theories which have been put across in an attempt to explain the nature of a man. It is worth noting the fact that there are four criteria that a theory of personality should satisfy: description, explanation, prediction and control of behavior. Human behavior can be considered to be quite complicated. In this case, a coherent and clear theory enables a person to be able to bring order out of this chaos. A good personality theory explains the phenomena under study. It offers answers to such significant questions as the causes of individual differences in personality, why people are different in their own right and also why other people seem to be pathological as compared to other people. To most psychologists, the litmus test of a theory is the ability of the theory to predict future events and behaviors among the human beings. A valuable theory usually leads to important practical applications. It facilitates control and change of the environment, for example , by bringing about better techniques of parenting, education, or even psychotherapy. There are several theories which have been postulated in this light. These theories have been postulated by several psychologists who have attempted to explain the nature of man. In this case, we are going to be looking at two main theorists. These are Sigmund Freud and Carl Jung. The Psychoanalytic theory Freud named his theory Psychoanalysis. This term is also used to denote the form of psychotherapy that Freud originated. In essence, this theory is based on the belief that people could be cured when their thoughts, which were unconscious, were brought to a conscious state and thus they were able to know what they were going through.Advertising Looking for term paper on psychology? Let's see if we can help you! Get your first paper with 15% OFF Learn More This was important because it enabled them to gain insight of what they were going through in the course of life. The m ain focus of this theory was to enable people to release repressed emotions and experiences. Psychoanalytic theory is a theory which is based on the concept that forces motivating behavior is derived from the unconscious mental processes. The common occurrence of perception implies that much of our personality is usually beyond what we can call our immediate awareness. Freud concluded that most of our personality which was largely influenced by our mental activity was unconscious. This implies that it cannot be called to mind even with great effort. Information that is not conscious at a given moment, but which can readily become so, is described as preconscious. The preconscious is considered to be closer to the conscious because it is largely within our control. Freud’s major theories of the mind follow. The topographic theory of the mind In this case, the mind is made up of the unconscious mind. This mind contains repressed thoughts and feelings. These feelings and thought s are usually unavailable to the unconscious mind. In this case, primary process is a type of thinking which is associated with primitive drives, wish fulfillment and pleasure. This does not involve logic and time. On the other hand, the dreams represent gratification of the unconscious instinctual impulses and wish fulfillment. Secondly, the preconscious mind contains memories that, although not readily available, they can be accessed by the conscious mind. Lastly, the conscious mind contains thoughts that a person is currently aware of but does not have access to the unconscious mind. The structural theory of the mind According to this theory, the mind is divided into three parts. That is the id, ego and superego. The id is usually present at birth. This represents the instinctual drives that a person has. These include the sexual urges and drives. In addition, this structural component is characterized with pleasure principle. In essence, the id is not influenced by circumstances that might be taking place in the external environment at all. The ego begins to develop at birth. This component controls the id in order to adapt to the changes which are taking place outside the world. It is the component that uses reality testing in order to make sense of what is going on around the world. It brings a balance between the super ego and id in the course of life.Advertising We will write a custom term paper sample on Sigmund Freud and Carl Jung and their view of human personality specifically for you for only $16.05 $11/page Learn More The superego is a component which begins to develop about 6 years of age. It is the component which controls the id. It is usually associated with the moral values and the conscience. The intra-psychic conflict occurs or takes place among the components of the mind. That is, the id, ego and super ego. This conflict is usually a direct result of behavior which might need justification in order to obtain bala nce. These conflicts at times lead to changes in personality as a person develops and learns to cope with the events within the environment. Personality development Sigmund Freud developed five stages which he argued determined how a person’s personality develops over time. According to this theory, when a child is born, his or her center of pleasure revolves on the mouth. This is associated with activities such as suckling, chewing and biting. From one to three years, the centers of pleasure shift to the anal. This implies that the child derives her source of pleasure through defecating. The third stage is the phallic stage; this takes place between three to six years. During this stage, the children derive sexual pleasure through stimulating their genitals. At this stage, the Electra and Oedipus complexes emerge. The fourth stage is the latency stage. During this stage, the sexual urges are rechanneled to school work. The child, at this stage, internalizes societal values a nd the environment where one grows. Lastly, there is the genital stage, this is marked by the emergence of adolescence. It is worth noting that according to this theory, when a person does not fulfill the demands and pleasures at each stage, the person becomes fixated. Some of these traits later emerge in adulthood. Application of psychoanalysis This is a therapeutic approach which utilizes various techniques in order to ensure that the client is properly treated. These approaches include free association, resistance analysis, transference analysis and dream analysis. These techniques are used to treat anxiety disorders such as phobias. In addition, these techniques are used to treat people who have depression. In this approach, treatment is a process which entails encouraging the client to speak and share their experiences. However, there is caution when it comes to dealing with transference and counter-transference issues when dealing with a client.Advertising Looking for term paper on psychology? Let's see if we can help you! Get your first paper with 15% OFF Learn More Psychoanalysis as a scientific theory The scientific status of this theory has been under scrutiny by many. This debate has been raging on. This is because the basis of this theory is on the unconscious activities. These are activities which are not empirical. Carl Jung: Analytical Psychology Carl Jung was a Swiss psychiatrist, called his new approach Analytical Psychology. This was done so that he could differentiate it from Freud’s psychoanalytic theory. Like Freud, he emphasized the unconscious determinants of personality. However, he had a different approach to the state of affairs when he proposed that the unconscious consists of two layers. The first layer, he called it the Personal Unconscious, is essentially the same as Freud’s version of the unconscious. According to Jung, the personal unconscious houses material from one’s life that is within one’s conscious awareness because it has been repressed or forgotten. In addition, Jung theorized that t he existence of a deeper layer he called the Collective Unconscious. Essentially, the collective unconscious is a storehouse of latent memory traces inherited from people’s ancestral past that is shared with the entire human race. Jung called these ancestral memories Archetypes. They are not memories of actual personal experiences. Instead, archetypes are emotionally charged images and thought forms that have universal meaning. These archetypal images and ideas show up frequently in dreams and are often manifested in culture’s use of symbols in art, literature, and religion. Jung felt that an understanding of archetypal symbols helped him make sense of great concern to him because he depended extensively on dream analysis in his treatment of patients. Let us have a detailed look at this theory. Therapy Jung contributed much to this field. Key among his contributions wes the use of the personality typologies to foster understanding and reduce interpersonal conflicts, an d the use of dreams to enhance personal growth and highlight important aspects of the dreamer’s life and journey. Contrary to Freud, he believed that the person who had the dream was the most likely person to ultimately understand what it meant. He was always willing to work with patients to help them to interpret their dream. According to him, there was no right interpretation, however, believed that the dream was rightly interpreted when it made sense to the client. Jung’s religious upbringing and exploration of diverse religious perspectives made him be sensitive and open to spiritual and religious possibilities. Jung held the belief that the voices people hear in the dreams may not be of their own making, rather they came from a source which was transcending us. Synchronicity This was a term which was coined by Jung to explain the occurrence of events which seemed to be coincidental. He coined this term to refer to seemingly accidental life events that are tied tog ether by the meanings we give them. These are acausal happenings, episodes that do not seem to follow the normal cause and effect processes. One can almost feel the flow of the interconnections and sometimes even laugh at them. Essentially, Jung describes synchronicity in relation to his own etymological analysis of the linguistic unconscious of the term, finding the association with simple simultaneity. In this case, simultaneity as a term lacks the element of recognition that generates meaning due to mutuality of physical and psychological states. Synchronicity, in Jung’s case, created the impression that some simultaneous activities which occurred in light of one or more external events appeared to be meaningful to a person subjective state. Personality types Jung described eight personality types, each characterized by a predominance of one of the four functions, used in either extraverted or introverted attitude. According to Jung, people can be classified using the huma n mental functions, that is, seeing – intuition and thinking – feeling, a person’s attitude, which is, extraversion – introversion. In essence, according to him, a person’s personality is derived from certain dimensions which include extraversion and introversion sensing and intuition thinking and feeling judging and perceiving. When establishing a personality type, there is an acronym which is used according to this theory. This is the ISTJ which can be decoded to imply introvert, sensing, thinking and judging or ENFP which might be construed to imply extravert, intuitive, feeling and perceiving. This typology is used to determine the personality type. Personality structure According to Jung, the structural nature of personality reflected a redefined and expanded view of the unconscious mind. In this theory, the conscious ego is the center of conscious awareness of the self. The major functions of the conscious ego are to make the individual awa re of his or her internal processes, for instance, thoughts or feelings off pain and the external world that is, surrounding noises through sensation and perceptions at a level of awareness necessary for day to day functioning. Personal unconscious This is directly next to the ego and it is completely below conscious awareness, Jung called it the personal unconscious region of the mind. Its contents included all those thoughts, memories, and experiences that were momentarily not being though about or were being repressed because they were too emotionally threatening. In his description, he came up with a complex which implies a collection of thoughts, feelings, attitudes, and memories that center on a particular concept. The collective unconscious In this case, the collective unconscious was conceptualized as being transpersonal in nature. According to him, a person’s mind contains an unconscious region which is shared by all people. This region is usually developed over time and it is usually transferred from one generation to another. The principal function of this wisdom in the collective unconscious is to predispose individuals to respond to certain external situations in a given manner. This maximizes the development of the individual. There are several aspects which are associated with this aspect. They include the archetypes; these are universal thoughts, symbols, or images having a large amount of emotion attached to them. Their special status come from the importance they have gained across the many generations and the significant role they play in day to day living. For example, the archetype of the mother is an image of a nurturer. The persona is an archetype which develops over time as a result of the tendency to adopt the social roles and norms that go along with living with other people. The animus and anima are the aspects which bring out the aspect of being male or feminine. The shadow, on the other hand, represents the dark and the more primitive side of the personality. The self is considered to be among the important archetypes because is that which predisposes the individual to unite all of the other aspects to bring out an individual. Conclusion In conclusion, both Sigmund Freud and Carl Jung had a similar perspective regarding human personality. In this sense, they embraced the fact that the unconscious mind played a major role towards personality development. They also had a similar approach to treating patients in their approaches. However, their background influenced their differing views to a great extent. Furthermore, it is worth noting that the differences which ensued from their practice and theory had contributed a great deal to the field of psychology. References Ewen, R. B. (2003). An introduction to theories of personality. New York: Routledge. Sommers-Flanagan, J., Sommers-Flanagan, R. (2004). Counseling and psychotherapy theories in context and practice:skills, strategies, and techniques. New Yo rk: John Wiley and Sons.

Italianate Homes, Romantic and Picturesque

Italianate Homes, Romantic and Picturesque Of all the homes built in the United States during the Victorian era, the romantic Italianate style became the most popular for a short period of time. With their nearly-flat roofs, wide eaves, and massive brackets, these homes suggested the romantic villas of Renaissance Italy. The Italianate style is also known as Tuscan, Lombard, or bracketed. Italianate and the Picturesque Movement The historical roots of Italianate styles are in Italian Renaissance architecture. Some of the first Italian villas were designed by Renaissance architect Andrea Palladio in the 16th century. Palladio reinvented Classical architecture, melding the designs of a Roman temple into residential architecture. By the 19th century, English-speaking architects were reinventing Roman designs yet again, capturing the flavor of what they imagined to be the Italian villa look. The Italianate style began in England with the picturesque movement. For centuries English homes tended to be formal and classical in style. Neoclassical architecture was orderly and proportioned.  With the picturesque movement, however, the landscape gained importance. Architecture not only became integral to its surroundings, but also became a vehicle for experiencing the natural world and surrounding gardens. The pattern books of British-born landscape architect Calvert Vaux (1824-1895) and the American Andrew Jackson Downing (1815-1852) brought this concept to an American audience. Especially popular was A. J. Downings 1842 book Rural Cottages and Cottage-Villas and their Gardens and Grounds Adapted to North America. American architects and builders such as  Henry Austin (1804-1891) and Alexander Jackson Davis (1803-1892) began to design fanciful recreations of Italian Renaissance villas. Architects copied and reinterpreted the style for buildings in the United States, making Italianate architecture in the U.S. uniquely American in style. One of the finest examples of late Victorian Italianate architecture is owned by the National Park Service. The John Muir National Historic Site in Martinez, California lays claim to the 17-room John Muir Mansion, built in 1882, and inherited by the famous American naturalist. Queen Victoria ruled England for a long, long time - from 1837 until her death in 1901 - so Victorian architecture is more a time frame than a specific style. During the Victorian era, emerging styles captured a large audience by the widely-published house pattern books packed with building plans and home building advice. Prominent designers and illustrators published many plans for Italianate and Gothic Revival style homes. By the late 1860s, the fashion had swept through North America. Why Builders Loved the Italianate Style Italianate architecture knew no class boundaries. The high square towers made the style a natural choice for upscale homes of the newly rich. However the brackets and other architecture details, made affordable by new methods for machine production, were easily applied to simple cottages. Historians say that Italianate became the favored style for two reasons: (1) Italianate homes could be constructed with many different building materials, and the style could be adapted to modest budgets; and (2) new technologies of the Victorian era made it possible to quickly and affordably produce cast-iron and press-metal decorations. Many 19th century commercial buildings, including urban rooming houses, were constructed with this practical yet elegant design. Italianate remained the preferred house style in the U.S. until the 1870s, when the Civil War curbed the progress of construction. Italianate was also a common style for modest structures like barns and for larger public buildings such as town halls, libraries, and train stations. You will find Italianate buildings in nearly every part of the United States except for the deep South. There are fewer Italianate buildings in the southern states because the style reached its peak during the Civil War, a time when the south was economically devastated. Italianate was an early form of Victorian architecture. After the 1870s, architectural fashion turned toward late Victorian styles such as Queen Anne. Italianate Features Italianate homes can be wood-sided or brick, with commercial and public properties often being masonry. The most common Italianate styles will often have many of these characteristics: a low-pitched or flat roof; a balanced, symmetrical rectangular shape; a tall appearance, with two, three, or four stories; wide, overhanging eaves with large brackets and cornices; a square cupola; a porch topped with balustraded balconies; tall, narrow, paired windows, often arched with hood moldings projecting above the windows; a side bay window, often two stories tall; heavily molded double doors; Roman or segmented arches above windows and doors; and rusticated quoins on masonry buildings. Italianate house styles in America can seem like a mix of characteristics from different eras, and sometimes they are. The Italian-inspired Renaissance Revival homes are more palatial but still often confused with the Victorian Italianate style. The French-inspired Second Empire, like houses in the Italianate style, often feature a high, square tower. Beaux Arts buildings are grand and elaborate, often embracing Italianate ideas along with Classical. Even Neo-Mediterranean builders of the 20th century re-visited Italianate themes. Victorian architecture encompasses a variety of popular styles, but ask yourself how picturesque each is. Examples of Italianate Houses Italiante houses can be found across the United States. often tucked away in unexpected places. The Lewis House built in 1871, is on a side road outside Ballston Spa, New York. Not named for the original owner, the Lewis family converted historic home near Saratoga Springs into a Bed Breakfast business. Italianate Lewis House, 1871, Ballston Spa, New York. Jackie Craven In Bloomington, Illinois you can visit Clover Lawn, built in 1872. Also known as the David Davis Mansion, the architecture combines Italianate and Second Empire stylings. David Davis Mansion, 1872, Illinois. Teemu08 via Wikimedia Commons, own work, Creative Commons Attribution-Share Alike 3.0 Unported license (CC BY-SA 3.0) cropped The Andrew Low House in Savannah, Georgia was built in 1849. This historic house by New York architect John Norris has been described as Italianate, most notably because of its urban garden landscaping. To get the full sense of Italiante details, especially the roof, the observer must step back both physically and in time. Andrew Low House, 1849, Savannah, Georgia. Carol M. Highsmith/Getty Images (cropped) Sources Italianate Architecture and History, Old-House Journal, August 10, 2011, https://www.oldhouseonline.com/articles/all-about-italianates [accessed August 28, 2017]Italianate Villa/Italianate Style 1840 - 1885, Pennsylvania Historical and Museum Commission, phmc.state.pa.us/portal/communities/architecture/styles/italianate.html  [accessed August 28, 2017]A Field Guide to American Houses by Virginia and Lee McAlester, Knopf, 1984, 2013American Shelter: An Illustrated Encyclopedia of the American Home by Lester Walker, Overlook, 1998American House Styles: A Concise Guide by John Milnes Baker, AIA, Norton, 2002Photo Credits: Clover Lawn, Teemu08 via Wikimedia Commons (CC BY-SA 3.0) cropped; Andrew Low House, Carol M. Highsmith/Getty Images (cropped); Lewis House, Jackie CravenCOPYRIGHT: The articles you see on the pages of this website are copyrighted. You may link to them or print them for your own use, but do not copy them into a blog, web page, or print publication without permission.

American Cinema into the 21st Century Essay Example | Topics and Well Written Essays - 1250 words

American Cinema into the 21st Century - Essay Example The Social and Economic Context of the Period In the late 1980s to the early 1990s, the term â€Å"popular culture† became a mainstay, due to the dominance of culture in American cinema and the media. This indicated a shift from â€Å"empirical studies to studies of cultural forms and meanings†. During this time, focus was placed on audience and different forms of mass communication, which included music videos, computer and video games, soap operas, and the Internet. Research moved, particularly in the United States, to finding links between such mass communication and behaviour of society; emphasis was placed on popular culture and media studies. Cinema emulated these shifts in a number of areas from sociology and feminism to economics and history . Technological Developments As cinema entered the 21st century, a number of technological developments were made. Of the more prominent developments was the use of computers, replacing hand-drawn cartoons and physically cre ated special effects. In 2010, Walt Disney Pictures’ animated studio, Pixar, stretched the limits of possibility in the creation of â€Å"Toy Story 3,† the third successful installment of the wildly popular computer generated imagery (CGI) film in the Toy Story trilogy. Pixar has proven, time after time, that it has the expertise to create what would be impossible to animate by hand. One particular challenge in creating the film was crafting a very complicated scene in which the film’s primary characters must make their way on a conveyor belt within a garbage processing plant. What seemed like millions of tiny pieces of diced garbage is moving toward a gigantic furnace, while the characters interact within the scene. In watching the scene, Pixar succeeds in making the audience feel as though they are watching live-action. The garbage reflects the lighting within the facility as it travels down the conveyor. The detail of the tiny pieces of garbage is truly amazi ng, somewhat gross, but the sequence is amazing nonetheless. Terdiman (2010) explains that Pixar did not have the finances or time available to them to manually animate the sequence, so the technical director and his team were forced to be creative with what resources they did have—computers. The thousands upon thousands of tiny pieces of garbage were procedurally animated and brought to life. Similarly, for the garbage bags in the sequence, procedural animation was put to use. Since the bags served such a critical purpose to the plot, it was important they look as real as possible so as not to distract the audience from the overall viewing experience (Terdiman 2010). According to Anderson, a Pixar representative, the talented animators do not intend to break ground with each film they create. Obstacles arise, and it is their job to creatively handle the situation. If that means improving processes or inventing new ones that change the way future films are created, great, but that is not the intention. The animators at Pixar are highly-skilled professionals who want to create something better than what they previously put out—innovations that just come naturally (Terdiman 2010). The Lord of the Rings: The Fellowship of the Rings (2001) utilized CGI technology, but also incorporated live-action and a process

Report on the religious life of planet earth Essay

Report on the religious life of planet earth - Essay Example Contemporary issues that affect the society such as abortion are for example defined by religious beliefs among members of the society. Similarly, major wars and conflicts that are experienced on the global scope are religiously motivated. Religion specifically embeds practices among people and defines cultural values and practices with focus on general principles of life. Further, religion is ‘cross-cultural’ and exhibits a general trend across cultures. This means that regardless of differences among religious beliefs, they are guided by similar fundamental principles (Nye, 2008). Hinduism is one of the religious beliefs that are widely practices across the globe. It believes in unity that is under one supernatural power with people hope to be united after the life on earth. In order to achieve this, Hindus believe in cycles of life in which a person’s next life is determined by the deeds in their current life. Another major belief is found in Judaism. Having originated among Jews, Judaism believes in the existence of one supreme God who controls the whole universe. God is believed to monitor everything that takes place on earth and punishes those who do evil but rewards the righteous. Determination of righteousness is defined by a set of rules that God is believed to have delivered to his people through his prophet Moses and other prophets. Life after death, through resurrection is one of the fundamental hopes of Judaism belief. Similarly, Islamic belief is centered on a sole supernatural power, in Allah. Islam also believes in existence of sin and th e promise of eternal punishment for sinners and an ultimate reward of the righteous by Allah. The three religious beliefs are therefore centered on the fundamental principles of existence of a supernatural being who punisher evil and rewards righteousness among people (Omsakthi, 2010). The scope of religion that includes cultural orientation and judgment by the

Marketing assignment Essay Example for Free

Marketing assignment Essay 1.1 Ryanair are pioneers of low cost airlines in Europe operating more than 1600 daily flights from 57 bases across 1600 low far routes connecting 180 destinations in 29 countries. They recently announced that they have ordered 175 new Boeing craft. 1.2 In order for Ryanair to keep the costs to a minimum, their airline uses small, regional airports only to reduce operational costs and operates as a point-t-point airline carrier, thus when other airlines avoiding the cost associated with a hub-and-spoke service. 1.3 Ryanair advertises it’s self as a â€Å"The low fare airline† and has a price promise under which it will pay double the difference if a customer finds the same flight cheaper elsewhere. 1.4 They pay as little as possible for their aircraft. They get big discounts on aircraft because they buy them when other airlines want them. 1.5 They spend as little as possible on advertising. They do not employ advertising agencies; instead all of their advertising is done in-house. 1.6 They don’t use travel agencies, so they don’t pay commissions. Ryanair uses direct marketing to recruit and retain customers and to extend products and services to them and this reduce cost. You book online or on the internet. This saves 15% on agency fees. Question 2 Kulula and Mango are South Africa’s low cost airlines. These airlines have in some areas imitated the Ryanair business model. 2.1 Kulula uses Lanseria Airport as an alternative to OR Tambo airport which can be attributed to reduction operational costs. Ryanair makes use of smaller airports instead of the large busy airports to reduce costs and reduce the time between flights. 2.2 The low cost airlines in South Africa, such as Kulula and Mango also upsell products such as car hires, travel packs and hotel accommodation. This is similar to the business model of Ryanair. 2.3 The low cost airlines in South Africa also reduce their costs by not including food on the fare; you can buy your food if you want. 2.4 To make bookings simpler the customers of Kulula and Mango can also book and buy flight tickets at Shoprite/Checkers for there’s is no commission paid to travel agencies. The internet online process also exists for self-service of making bookings. Question 3 The marketing environment consists of Micro and Macro environment. According to Kotler and Armstrong (2012;90) Micro environment consists of the actors close to the company that affect its ability to serve its customers such as the company its self, its suppliers, its marketing partners, customers and the general public. The macro environment is said to consist of the larger societal forces that affect the macro environment such as political, economic, social, technological, natural environment, and legal framework (Kotler Armstrong, 2012) 3.1 The Micro environment 3.1.1 Company Ryanair’s mission is to keep their customers happy by offering a simple service and that involves maintaining low-cost fares, such as offering no meal options or extended service elements such as beverage consumption, thus keeping labour-related costs low and inviting the more humble or thrifty consumer to enjoy travel to regional destinations without the worry of excessive airline expense. 3.1.2 Suppliers Suppliers are very important to the company and they are the determining factor for Ryanair to keep customer value. In a running an airline Ryanair require a lot of fuel but they are unable to influence their suppliers since the price of fuel is controlled by external bodies such as OPEC(Ryanair Annual Report, 2004). 3.1.3 Competitors The increasing number of competition with carriers offering lower-cost fares is impacting the consumer mentality regarding which carrier to choose when travelling within European destinations. 3.1.4 Marketing Partners Ryanair does not use advertising agencies instead all their advertising is done in-house by doing so they are cutting cost and making sure that they maintain low cost strategy. They simple use adverts that tell passengers that Ryanair has low fares. 3.2 Macro environment 3.2.1 Political The external political environment is one of significant advantage to Ryanair, as the majority of its operations are contained within Europe. It is relatively common knowledge that this region maintains political stability, thus Ryanair does not experience issues with governmental instability in Europe as a concern regarding passenger volumes or flight destinations. 3.2.2 Technological The technological environment does not appear to significantly impact the firm in a negative capacity as the firm. Additionally, supply chain software programs and other integrated software applications are available to assist Ryanair in streamlining labour functions and improve internal organisational efficiency. 3.2.3 Economical Economical factors in the Euro region such as the Greece debt issues, increased unemployment in Spain and other countries have a negative impact in the number of customers for air travel like Ryanair. Question 4 Low cost airline offer a no-frill service, they sell the cheapest tickets you can buy. Unlike branded airlines that argue that passengers are willing to more for a better level of service. These are the reason I would not use low cost airlines such as Ryanair. 4.1 Customer Service Ryanair offers poor customer service such as when your bag is broken into no compensation is provided. It is also reported that their staff is unfriendly and rude. Ryanair also do not make provisions for fragile items that you wish to carry on the aircraft with you. Musical instruments and sporting equipment can be taken but at a fee. 4.2 Value added services There is no complementary food and what is offered is expensive and unhealthy. 4.3 Misleading pricing The policy of 70% sets sold at lowest fares and 30% at higher fares can be misleading. This means that you may not always be paying the lowest price for the fares. 4.4 Convenience Ryanair does not offer convenience as you cannot chose seat. You also cannot change flights. Their plains are old and offer low comfort. They use secondary airports which tend to be smaller regional airports. Question 5 Ryanair’s objective is to firmly establish itself as Europe’s leading low-fares scheduled passenger airline through continued improvements and expanded offerings of its low-fares service. Ryanair aims to offer low fares that generate increased passenger traffic while maintaining a continuous focus on cost-containment and operating efficiencies 5.2 Understanding customer needs and wants 5.2 Design a customer driven marketing strategy 5.3 Construct an integrated marketing program that delivers superior value 5.4 Build profitable relationships and create customer delight Question 6 6.1 Product or Service Low cost, no frills air travel to Europian destinations. There is no free food or drink on-board. Food and drink are income streams. You buy on-board, or you do take your own food and drink if you like. 6.2 Price Ryanair has low fares. 70% of seats are sold at the lowest two fares. 24% of seats are charged at higher fares. The last 6% are sold at the highest fare. 6.3 Place Ryanair does not use travel agents so it does not pay agency commissions. It uses direct marketing techniques to recruit and retain customers, and to extend products and services to them (i.e. Customer Relationship Management). This reduces costs. You book online over the Internet. This saves them 15% on agency fees. They are based in Stansted in Essex which is known as a secondary airport. It is new and accessible. It is cheaper to fly from Stansted than either Heathrow or Gatwick, and since it is less busy Ryanair can turn aircraft around more quickly. 6.4 Promotion They spend as little as possible on advertising They do not employ an advertising agency. Instead all of the advertising is done in-house. In fact OLeary himself oversees much of the promotion of Ryanair. They use simple adverts that tell passengers that Ryanair has low fares. Ryanair employs controversy to promote its business. For example in 2009, the company reasoned that passengers would be charged  £1 to use the toilets on board. OLeary reasoned that passengers could use the terminals at either the destination or arrival airport. This would speed things up. It was reasoned that this is what passengers wanted since they did not want other passengers leaving their seats and walking the aisles to go to the toilet. OLeary also argued that larger passengers should be charged more since they took up more room again it was reasoned that this is what the majority of passengers wanted. 6.5 People Pilots are recruited when they are young as pilot cadets. They work hard and take early promotions and then move on after 10-years or so to further their careers. Cabin crew pay for their uniforms to be cleaned. They invest in their own training. They are mainly responsible for passenger safety as well as ancillary revenues onboard 6.6 Physical Evidence They pay as little as possible for their aircraft. Planes are the most expensive asset that an airline can make. They get big discounts on aircraft because they buy them when other airlines dont want them, for example after September 11th, or on the invasion of Iraq and Afghanistan. Aircraft manufacturers cannot simply stop a supply chain in minutes. If orders are being cancelled or delayed, this is when to buy. It was rumored within the industry that Ryanair was buying Boeing 737s list price around  £40,000,000 (forty million pounds) with up to a 50% discount. 6.7 Process There is no check in. You simply show your passport and supply your reference number. You cannot select a preferred seat. It is first come, first served. This aids speed. There are no air bridges (the tunnel that connects to the side of the aircraft when to board it). You walk or are bused to the aircraft. Baggage is deposited directly onto the terminal its quick. However if your bag is broken dont expect high levels of customer service. Question 7 7.1 Cultural factors Ryanair has addressed a global cultural need for leisure travel by making their prices extremely low and the easy availability of tickets operating between two points. One of the factors that influence consumer behavior is social class such as people’s income. Ryanair get most of their business from lower income group. 7.2. Social factors One the factors that influence consumer factors is the social factors such as consumers small groups family and social roles. According to the case study Ryanair make use of buzz marketing by their controversial promotions. This influences people opinions about their services as it gets people to discuss the controversial promotions. 7.3 Personal factors Personal factors are influenced by personal characteristics such as customer’s age and life cycle stage, occupation, economic situation, life style and personality and self-concept. The people that would be influenced into buying Ryanair’s would need to have an easy going personality and not be concerned much about the service of the airline since many of the luxuries are removed from the service. 7.4 Psychological factors A person’s buying choices are further influence by four psychological factors motivation, perception, learning and beliefs and attitudes. Customers that would be influences to use Ryanair are customers that believe that are getting value for money through the low cost pricing. Question 8 Consumer market consists of individuals and households that buy goods and services for their personal consumption. These would normally be consumer goods such as soft drinks, cosmetics, travel and household goods. Ryanair’s consumer market is the individuals in the European region that use air travel as a form of transportation. Question 9 Below is an example of Ansoff’s Matrix which shows growth strategies that organisations can use to expand their operation followed by the explanations for each growth strategy (Riley, 2012). Figure 1 Ansoff’s matrix. Sourced from Riley (2012) 9.1 Market penetration Market penetration is when the company expands in the same market using the same products. For Ryanair, market penetration would involve increasing the number of flights in the same routes. This way they are in the same markets and using the same service. 9.2 Market Development Market development requires the companies to enter new markets while using the same products. For Ryanair, this would require the company to go to new markets such as Africa, Asia or America using the same low cost air travel service. 9.3. Product Development Product development means that in order to expand the company must introduce new products or services in the existing market. For company like Ryanair, product development would mean that they introduce new service such as business class or first class into the existing market. 9.4 Diversification Diversification is when the company seeks to enter into new markets with new products. For Ryanair diversification could mean that the company introduces new services such as leisure sea cruising. This would also mean that the company moves into a new market since leisure sea cruising would require different destinations and customer base. References Riley, J. 2012. Ansoff Matrix. [online]. Available at: http://www.tutor2u.net/business/strategy/ansoff_matrix.htm [Accessed on 02 September 2013]. Kotler, P. and Armstong, G. 2012. Principles of marketing. 14th edition. Essex: Pearson.

Mycenaean Civilization Essay -- World History

Mycenaean Civilization The Mycenaean civilization flourished for four hundred years in the late Bronze Age before collapsing in to small bands of subsistence farmers. Some historians attribute this decline to ‘the Sea People’ who terrorized the Egyptians, Anatolians and the Hittites. But could a mysterious people who left no archeological proof of their existence really bring about the collapse of entire civilizations? Mycenaean civilization is characterized by the large palace-like buildings that they created. These huge structures contained dozens of rooms used for a variety of purposes. The rooms were used for everything from industry to meeting places and even sleeping quarters. The main function of these palatial buildings seemed to be economical. From clay tablets that have been accidentally preserved through fire historians know that the Mycenaean employed a ‘palace economy.’ The tablets, written in an ancient script called Linear B, are mostly records of good coming in and out of the palace. A palace economy was maintained by trading the surplus of goods produced by farmers and craftsmen with other cities around the eastern Mediterranean. Mycenaean pottery has been found in ancient sites in Palestine and Syria as well as Miletus, Rhodes and Egypt and it is a testament to the extent of trade that Mycenaean had with other cultures . It was essential that the trade routes be kept safe in order to maintain the flow of goods. By about 1300bce Mycenaean wares had been so standardized that regional differences were impossible to detect . This suggests tha t during the late Bronze Age, Mycenaean culture had become increasingly unified economically. The tablets found at Pylos suggest that Mycenaean must have used slaves to d... ...at fragile. A collapse in trade due in part to overspecialization and increasing aggression by the ‘Sea People’ and others, catalyzed by natural disasters eventually led to the economic collapse of the eastern Mediterranean market. After this the large palaces with their complex administration were no longer needed and could no longer be sustained. People simply abandoned to cities and went back to subsistence farming until they slowly rekindled an empire. REFERENCES Huxley, G.L.. Achaeans and Hittites. Oxford, The Queen’s University. 1965. Palmer, Leonard R.. Mycenaeans and Minoans. London, Faber and Faber. 1961. Sanders, N.K.. The Sea Peoples. London, Thames and Hudson. 1978. Velikovsky, Immanuel. Peoples of the Sea. Garden City, Doubleday & Company. 1977. Wood, Michael. In Search of the Trojan War. London, British Broadcasting Corporation. 1985. Mycenaean Civilization Essay -- World History Mycenaean Civilization The Mycenaean civilization flourished for four hundred years in the late Bronze Age before collapsing in to small bands of subsistence farmers. Some historians attribute this decline to ‘the Sea People’ who terrorized the Egyptians, Anatolians and the Hittites. But could a mysterious people who left no archeological proof of their existence really bring about the collapse of entire civilizations? Mycenaean civilization is characterized by the large palace-like buildings that they created. These huge structures contained dozens of rooms used for a variety of purposes. The rooms were used for everything from industry to meeting places and even sleeping quarters. The main function of these palatial buildings seemed to be economical. From clay tablets that have been accidentally preserved through fire historians know that the Mycenaean employed a ‘palace economy.’ The tablets, written in an ancient script called Linear B, are mostly records of good coming in and out of the palace. A palace economy was maintained by trading the surplus of goods produced by farmers and craftsmen with other cities around the eastern Mediterranean. Mycenaean pottery has been found in ancient sites in Palestine and Syria as well as Miletus, Rhodes and Egypt and it is a testament to the extent of trade that Mycenaean had with other cultures . It was essential that the trade routes be kept safe in order to maintain the flow of goods. By about 1300bce Mycenaean wares had been so standardized that regional differences were impossible to detect . This suggests tha t during the late Bronze Age, Mycenaean culture had become increasingly unified economically. The tablets found at Pylos suggest that Mycenaean must have used slaves to d... ...at fragile. A collapse in trade due in part to overspecialization and increasing aggression by the ‘Sea People’ and others, catalyzed by natural disasters eventually led to the economic collapse of the eastern Mediterranean market. After this the large palaces with their complex administration were no longer needed and could no longer be sustained. People simply abandoned to cities and went back to subsistence farming until they slowly rekindled an empire. REFERENCES Huxley, G.L.. Achaeans and Hittites. Oxford, The Queen’s University. 1965. Palmer, Leonard R.. Mycenaeans and Minoans. London, Faber and Faber. 1961. Sanders, N.K.. The Sea Peoples. London, Thames and Hudson. 1978. Velikovsky, Immanuel. Peoples of the Sea. Garden City, Doubleday & Company. 1977. Wood, Michael. In Search of the Trojan War. London, British Broadcasting Corporation. 1985.

Historic Centres of Melaka and Penang Social

Historic Centres of Melaka and Penang Social and Cultural History I. Introduction Today if one were to look down from an aerial view over the cities of Melaka (used to be spelt as Malacca) and Penang on the west coast of peninsular Malaysia, one would be able to discern a colourful mosaic of artifacts and people, characteristic of the living cultures of both the historic cities.Melaka which is about 600 years old from its founding and Penang or â€Å"Pearl of the Orient† which is 215 years after being taken over by the British, have a very strong semblance in their multi-cultural characteristics which developed over the years through the processes of history. For these living cultures, Melaka and Penang deserve to be considered as World Heritage Cities. Melaka is situated 2 degrees north of the equator and very well known in the local legend as a fortunate land for, â€Å"even the pelandok (mouse deer) was full of courage. It went through the age of glory for slightly more th an 100 years under the rule of the Malay sultanate, when it became one of the greatest ports in Asia, if not the world. However, it fell into European hands for more than 400 years after that: the Portuguese ruled for 130 years, the Dutch for 160 years and the British for 133 years. In 1948 it became part of the Federation of Malaya and gained her independence with the rest of the peninsula in 1957.The other proposed heritage city is Penang which became a British possession in 1786 when Francis Light, a British country trader, was able to conclude a treaty with the Sultan of Kedah for the East India Company. Penang became the first leg for the British to set themselves into peninsular Malaysia, and was intended to be a British naval base and a trading centre. Situated at the northern end of the Straits of Melaka, it could challenge the Dutch in the south. Light was very hopeful of Penang as he had earlier indicated in his letter to his company, Jourdain, Sulivan and De Souza,  "†¦European ships can easily stop there.There is plenty of wood, water and provisions; there they may be supplied with tin, pepper, beetle-nut, rattans, birds-nests; . and the Macao ships will be glad to stop there, and all other vessels passing through the streights may be as easily supplied as at Malacca [by the Dutch]†¦Ã¢â‚¬ [1] Indeed it soon became a metropolitan city when people from all over the world were allowed to settle in and trade with Penang. In the earlier stage it was ruled by the British as a Presidency from Bengal under the East India Company, and became part of the Straits Settlements since 1826 together with Melaka and Singapore.As in Melaka, Penang was made part of the Federation of Malaya in 1948 which gained its independence in 1957 II. The Foundation of Heritage Cities Melaka and Penang have left behind historical legacies that deserve to be recognised by the World Heritage Convention. Melaka fits criteria 24(a)(iv) indicating the depth of layers o f history in Melaka dating back from the 14th century to the present, and Georgetown in Penang fits in criteria (v) which acknowledges the breadth of typical traditional urban fabric and vital traditional activities that still remains.However, it is the multi-cultural population of both the cities of Melaka and Penang today, that make them unique. They are the result of hundreds of years of history. III. Melaka â€Å"The Historical City† (paragraph 27(ii)) Today Melaka is officially known as The Historical City (Bandar Bersejarah) because the histories of the Malays are said to have started from here. Founded at the end of the 14th century by Parameswara, a prince from the declining Srivijaya empire in Sumatra, it became one of the largest entrepot in Southeast Asia by the beginning of the 15th century.Being strategically placed at one of the narrowest spots on the Straits of Melaka and geographically blessed as the area where the northeast and southwest monsoons met, it beca me a favourite port of call by traders from India, the Middle East, China, the mainland Southeast Asian states and the surrounding Malay archipelago. From the 15th century onwards Europeans also began to ply the Melaka Straits. It provided them with fresh water and the harbour was situated such that it could easily be defended from any attacks.The deep harbour also served as the door to export goods from the rich hinterland, such as gold from Pahang and tin from neighbouring districts. Melaka had a well administered government and had enjoyed comparatively long periods of peace. Its economic success was based on the roles of international traders. A strong tradition was then set during this period. The famous Melaka Maritime Laws were introduced to ensure the rights of ships’ captains and their crew.There were four different ports, each headed by a harbour master or Syahbandar. The most important was the one in charge of ships from Gujarat, followed by the one in charge of th ose from other parts of India, Burma and north Sumatra. The third was in charge of ships from islands Southeast Asia, and the last but not least was in charge of ships from China and Indo-China. People from different lands had to stay even if only for a few months while waiting for the respective monsoons to bring them home.Thus various ethnic groups from the Chinese, Indian, the Malay archipelago, Siamese, Burmese, Indo-Chinese, Arab communities were gathered in this port city germinating the existence of a multi-cultural society that today becomes one of the outstanding features of the general Malaysian population. It was said that at the height of the Melaka period more than 80 different languages were spoken on the streets of Melaka. Melaka trade dealt with spices from the islands of Moluku and Banda, textiles from Gujarat, Coromandel, Malabar and Bengal in India.These were exchanged for aromatics, corals, pearls, gold, silver and other exotic goods from the East and West, such as Chinese porcelain and silk or perfumes from the Red Sea. About 2 000 ships were reported to anchor at Melaka at any one time. The prosperity of Melaka was enhanced by her relationship with the Ming Dynasty whose patronage was well-sought after by most rulers in island Southeast Asia. Official visits were exchanged annually by both parties, led by the newly installed sultans from Melaka or officials of the Chinese court. Two of the most famous of the latter were Yin Ch’ing and the outward looking Moslem Commander, Cheng Ho.Melaka also became the centre of Islam especially after the sultans became converted. Since then this religion became synonymous with the Malays themselves. The religion spread through conversions, marriages, conquests and trade. The Arabic script, being the script of the Quran, was adopted as the official script for the Malay language which had long been the lingua franca of the region. The Melaka Canon or Hukum Kanun Melaka, the first written laws and o rder of the state and written in this script, became the basis of state laws of other Malay states in the peninsula.Malay traditions, especially on the religion, language, administration and customs were born in Melaka. Some remnants of the Malay period still exist in an old Malay burial ground In Jalan Masjid Tanah, just outside Trendak Camp. This burial ground was said to date back to the 15th century. An imposing grave that remains was said to belong to one of the legendary Malay warriors, Hang Jebat, Hang Kasturi or Hang Lekiu. Two and a half miles outside Melaka and situated at Kampong Duyong is another artefact connected with another renown Malay legend of the 15th century, the Hang Tuah’ well, which is near one of the oldest mosques in Melaka.Another place with a legend behind it is Bukit China or China Hill. Bukit China was said to be presented to the retinue of the Chinese princess Hong Lim Poh who became one of Sultan Mansur’s consorts. At the foot of the hil l is a well dug for the Raja, hence the name, the Raja’s Well or Perigi Raja. The Chinese called it Sam Po’s Well after the name of Admiral Cheng Ho who was also known as Sam Po. They believed the water became purer after the visit of the famous admiral. Because of the water which never dried up, the Dutch walled it up for protection and preservation. 2] IV. Melaka and Portuguese Legacy (paragraph 29 (iv)) Melaka’s glory under the Malay sultans ended in 1511, when the Portuguese captured the the ‘fabulous eastern empire’, under the command of Alfonso de Albuquerque. The new conquerors had already heard about the wealth of Melaka and how its control could also make Portugal a new power to be reckoned with in Europe. About Melaka a Portuguese had once said, â€Å"Whosoever holds Malacca, had his hands on the throat of Venice†. [3] The Portuguese then quickly built A Famosa, the fort that surrounded the present St.Paul’s Hill. Hundreds of workmen, slaves and captives were said to have been used to build the fortress made of stones from broken down mosques and tombs of nobles. Within the walls were the Governor’s palace, the Bishop’s palace, the Government’s Council chambers, several churches, two hospitals, a monastery and a prison. The fortress had successfully defended Melaka from enemy attacks until it fell into Dutch hands in1641. Catholicism was introduced to the locals during the Portuguese rule. A famous French Jesuit St. Francis Xavier â€Å"Apostle of the Indies†, started St.Paul’s College in Melaka in 1548. On another hill opposite China Hill, the Portuguese also built a chapel dedicated to St. John the Baptist, and the hill was thus named after him, St. John’s Hill, or Bukit Senjuang (the corrupted Malay name for the hill). The date of the construction is not known. Celebrations commemorating St. John is carried out here on 23rd June every year with much gaiety an d music. V. Melaka and Dutch Legacy (paragraph 29 (iv)) In 1641 the Dutch took Melaka from the Portuguese after a five-month siege.Many of the buildings within the fort were damaged or destroyed and the suburbs were in ruins. The Dutch quickly restored A Famosa which was then renamed Porta de Santiago. On it was engraved the coat of arms of the United East India Company and the date 1670. Between 1760s and 1770s the Dutch built another fort on St. John’s Hill. [4] It used to be armed with eight cannons. Under the Dutch, Melaka ceased to be the emporium that it was before, because the new conquerors gave more importance to Batavia (Jakarta) as the capital of the Dutch empire in the East.But trade at Melaka continued, and here the Dutch spread their Protestant missionary works and established Christ Church on Jalan Gereja in 1753, the oldest Protestant church in Malaysia. It was built of red bricks especially imported from Holland. It had tall slender windows with arched heads, massive walls and heavy wooden ceiling beams. Today devotees still use the original wooden pews during Sunday prayers. Although the Catholics were persecuted by the Dutch, a Catholic St. Peter’s Church, was allowed to be built in 1710 on a piece of land given by the government to a Dutch convert.It is situated at the present Jalan Bendahara in the Bunga Raya district. The church bell dated 1608 was apparently taken from a church which was destroyed by the Dutch during the early period of their rule. This became the oldest Catholic church in Malaysia built on a mixture of oriental and western architecture. St. Paul’s College which was founded by St. Francis Xavier during the Portuguese, however, was not spared. The Dutch used it as part of the fort and later as a burial ground for high ranking Dutch personalities.The former Governor’s residence was converted into the red terracotta Stadthuys (Government House) in 1650 and was made the home of the Dutch Governor and his retinue. It had a beautiful balcony that faced Christ Church. It contained large rooms, one of which had a beautifully carved ceiling. The upper floor was once used as the Court of Justice, and the lower floor partly for the fire service and partly for the main military guard. At the back was an attractive patio that might have led to the Bishop’s palace of the Portuguese period. Today it becomes the Melaka Historical Museum. VI. Melaka and British Legacy (paragraph 29 (iv))The Dutch ruled Melaka until 1795 when it was handed over to the British during the Napoleanic wars when the Dutch king had to take refuge in England. It was agreed, however, that it would be returned to the Dutch when the wars were over, which was in 1818. It was during this interim period that the fortification in Melaka was destroyed. The Melaka British Resident William Farquhar, under the instruction of the Penang Council, started to effectively level down â€Å".. the whole of the fortificati ons, arsenals, store houses and public buildings of all denominations in Melaka except Bukit China and St.John’s Hill. †[5] Penang which at this time was beginning to expand as a trading centre did not want Melaka to rival it when the Dutch returned after the Napoleanic wars. Thus the famous local writer, Abdullah Abdul Kadir Munsyi, noted sadly in his journal, â€Å"The Fort was the pride of Melaka, and after its destruction the place lost its glory like a woman bereaved of her husband, the lustre gone from her face†¦ The old order is destroyed, a new world is created, and all around us is changed. † [6] The only part that remained of A Famosa and Porta de Santiago was the gate which now still stands.Further destruction was stopped by the agent of the East India Company, Thomas Stamford Raffles, who happened to be visiting Melaka at this time. His report on Melaka to the East India Company that, â€Å"†¦Its name carries more weight to a Malay ear than any new settlement could,†[7] and indeed, â€Å"†¦with the assistance of Malacca, the whole of the Malay rajahs in the Straits and to the Eastward might be rendered not only subservient but if necessary tributary†,[8] was almost prophetic in relation to later expansion of British influence in the Malay States.A significant landmark that the British left in Melaka before the Dutch took it back was the establishment of Anglo Chinese College in 1818. It was the brain-child of Robert Morrison, the first Protestant missionary to China, who had failed to make any headway in that imperial country, but used Melaka â€Å"for the diffusion of Christianity† and also for â€Å" the reciprocal cultivation of Chinese and European culture. †[9] Most of the students were children from Melaka-born Chinese, as well as Indian and Malay.The college which stood on a piece of land given to the London Missionary Society was just outside the Trankerah gate. Although the con tribution of the college in education was unquestionable, in 1843 the London Missionary Society sold it for private purposes because it decided to move its activities to Hong Kong. In the same decade, however, a twin-towered Gothic Church dedicated to St. Francis Xavier by the French Father P. Fabre, was built on part of the Portuguese ruins to continue with the Christian missionary works. VII. The Melaka People – The Living HeritageAlthough the population of Melaka had been multi cultural since the Sultanate period, new communal groups that emerged as the result of cultural and social metamorphosis make them unique. They were the Peranakan Chinese or Baba, the Chitty and the Portuguese Peranakan. The Baba community practised a culture which is a syncretism of Chinese and Malay culture. It was not the result of inter-marriages for they segregated strictly among themselves. [10] They spoke Baba Malay, and the women wore Malay costume and jewellery. The majority were Buddhists but some became Christians.They dominated the Tranquerah district and Jalan Tan Cheng Lock. Today they lean more towards the Chinese culture. The Chitty were the Melaka born Indians who might have immigrated in the 16th century as traders and inter-married with the local women. They spoke Malay but remained staunch Hindu. They built Hindu temples and shrines. [11] The last group is the descendents of Portuguese settlers who came during the Portuguese rule. They had inter-married with local women but remained staunch Catholics. They spoke an archaic and highly localised Portuguese called Cristao.In 1933 an 11-hectare land was allotted for this community at Ujong Pasir where the people could preserve their traditions and customs which they continue to celebrate, such as the Natal or Christmas, singing the carols and dancing the branyo. [12] Festa de San Pedro a celebration honouring St. Peter, the patron of the fishermen, most of whose members are from this community, is held on 29th June every year. On this day their boats are well decorated and are blessed by the local priests. Easter is always celebrated at St. Peter’s Church on Jalan Bendahara.Here, too, the Palm Sunday and Good Friday are celebrated by a life-sized statue of Christ being borne in a procession around the church. As in other parts of Malaysia, the Malays are synonymous with Islam and identified with their mosques. Although Islam already existed in Melaka in the 14th century, one of the oldest mosques that still remains is the Tranquerah Mosque which might have been built in the early 1820s. It is in the grounds of this mosque that Sultan Hussein, who signed the cession of Singapore to the British in 1819, was buried.The mosque which is strongly influenced by Achehnese style of the period, has pyramid roofs and Islamic designs and motifs. Another mosque that denotes Melaka’s rich cultural heritage is the Kampung Keling Mosque at Jalan Tukang Emas. Also built in Sumatran style, it has pyramid roof and pagoda-like minaret, white glazed Portuguese tiles and Victorian chandelier. One of the significant landmarks of the Chinese community in Melaka is the Cheng Hoon Teng temple (the Abode of the Green Merciful Clouds), which could be the oldest Chinese temple in Malaysia.Situated in Temple Street in the heart of Melaka, was founded by Li Wei King or Li Kup at the beginning of the Dutch period. He was a Chinese refugee who escaped from the Manchus and was the first Kapitan China in Melaka. The temple has undergone renovations and expansion by different Chinese community leaders at different times. Today it also houses Kwan Yin, the Goddess of Mercy, and several other deities. The building is based on intricate Chinese architecture, whose roof ridges and eaves are decorated with exquisite Chinese mythical figures, animals, birds and flowers of coloured glass or porcelain. 13] The Indians, most of whom are Hindus, are also identified by the house of worship. Their o ldest temple is Sri Poyyatha Vinayagar Moorthi which was built in the late 18th century. The temple which stands at Jalan Tukang Emas, have deities which are invoked by devotees for their aids before starting new businesses, occupying a new house, performing marriages or funerals. VIII. The Living Cultures of the City of Penang (Georgetown) A local writer in 1986 wrote a piece of poetry which describes the people of Penang, thus:Notes On My Native Land To this corner of the world came People from China and India From Indonesia and Europe Some of the people Adopted local ways They spoke Malay Dressed Malay But still kept their customs Others stuck to their ways While firmly planting A foot on Malaysian soil The alchemy worked And today we have a nation That is a kaleidoscope Of many things and many people We all belong to this fabric Having each lent a stitch To make up a whole Now we invite the world To see this tapestry.David Lazarus, 1986. This poetry which is printed on a board i n the vestibule of the Penang Museum is the first thing that one sees as soon as one enters the main building indicating the main theme of the museum display. This also sums up what the people of Penang are. Penang began to attract traders from all over the world. As it was accorded the status of a free port it grew steadily and within a few years its trade and population increased. True to Light’s prediction, it was able to outgrow the position of Melaka.And as in Melaka, people from all over the world, from India, China, the Middle East, Europe, island and mainland Southeast Asia, and the Malay archipelago thronged the city. The core area of Georgetown nominated to be placed as a Heritage City covers 108. 97 ha. (269. 27 ac). Here Penang’s history and its character are displayed by the historic buldings as well as by the real daily routines of its people. It has outstanding universal values that fit in with the Operational Guidelines for the implementation of the Wor ld Heritage Convention relating to historic urban areas as stated in paragraphs 27(ii) and 29(iv).Paragraph 27(ii) is, â€Å"historic towns which are still inhabited and which, by their very nature, have developed and will continue to develop under the influence of socio-economic and cultural change, a situation that renders the assessment of the authenticity more difficult and any conservation policy more problematic. † Under 29(iv) it states â€Å" Sectors, areas, or isolated units which, even in the residual state in which they have survived, provide coherent evidence of the character of a historic town which has disappeared.In such cases surviving areas and buildings should bear sufficient testimony to the former whole. IX. The Penangites (Heritage Convention paragraph 27(ii)) The living cultures of the people in Penang today bear testimony of the living cultures of the past generations. In 1998 the Penang Town and Country Planning Department Director, Mohamed Jamil Ahma d strongly acknowledged the living cultures of Penang as having, â€Å"†¦ multicultural influences. It is a unique melting pot of Indian, British, Armenian, Chinese, Malay, Acehnese, Thai, Burmese and Arab. It is an old trading port that contains one of the largest ensemble of multicultural buildings and landmarks in the world. †[14] These zones consist of early suburban residential townhouses, known for their ecclectic architecture, commercial centres, the waterfront, religious and clan houses. More than 100 years earlier an avid British traveler and writer, Isabella Bird, had given an almost identical description of Penang â€Å"As one lands on Pinang one is impressed even before reaching the shore by the blaze of colour in the costumes of the crowds which throng the jetty. About the people she said, â€Å" The sight of the Asiatics who have crowded into Georgetown is a wonderful one, Chinese, Burmese, Javanese, Arabs, Malays, Sikhs, Madrassees, Klings, Chuliahs, and Parsees, and still they come in junks and steamers and strange Arabian craft, and all get a living, depend slavishly on no one, never lapse into pauperism, retain their own dress, customs and religion, and are orderly. [15]This description does not seem to defer from the observation of Sir George Leith, the Lieutenant Governor of Penang in the early 1800’s, who succinctly described the situation, â€Å"There is not, probably, any part of the world, where, in so small a space, so many different people are assembled together, or so a great a variety of languages spoken. †[16] X. The Relics (paragraphs 27(ii) and 29(iv)) Perhaps the easiest way to appreciate Penang’s wealth of cultures and historical sites is by following its historical trail.As soon as Francis Light occupied Penang in 1786, he built a fort at Tanjung Penaga that faces the sea front of the Esplanade. It took him 5 years to complete it and named it Fort Cornwallis after the Governor of the East Ind ia Company. Originally the fort was made of gabions (cylindrical baskets filled with earth) then with nibong trunks supported by bulwarks and mounted with canons, the most famous is the Seri Rambai. Next to it Light, who was later appointed by the East India Company as the Superintendent of the island, built a low bungalow and a kitchen meant for his use.All these were later combined to form the fort which underwent several constructions. Impressive renovations were done in early 1800s especially by the chief engineer and surveyor, Captain Thomas Robertson, under the auspices of Governor Norman Macalister. In 1820 granite was heaped on the seaward side to prevent erosion, but today it has a frontal road, Jalan Tun Syed Sheh Barakbah. In the early period the expansion of Penang seemed to have emanated from here. XI. West Meets East (the Living Tradition) At the back of the Fort is Light Street, the first street in Penang named after Francis Light.Several other streets were opened to accommodate Penang’s expansion, especially for the British officials and traders who were here. As indicated by the names of streets close by, the Christians began to set up churches. Bishop Street was named after the French priest, Arnold Garnault, who first set up the Assumption Church in 1787. He was then the Bishop of Bangkok. This church was built on Farquhar Street (named after one of the Lieutenant Governors of Penang) which is on the western end of Light Street. It was in Bishop Street that Francis Light then built a large house for the Bishop, hence the name.Only in 1860 was the Assumption Church built on the present basilica layout. In 1817 an Anglican church, the St. George Church, was then built at the junction of Pitt Street (named after the then Prime Minister of Britain) and Farquhar Street by the East India Company chaplain, Rev. Robert Sparke Hutchings. Pitt Street runs from north to south at right angle with Light Street and parallel with Farquhar Street. Th is church which was completed a year later, was based on classical colonial style with a Greek style porch. Its dignified facade and graceful columns â€Å"speak to the eye of the artist. [17] Just as the Christian missionaries were keen to spread their religion through the churches, they were also bent to educate the varied local population with western education. The English schools that they set up slowly attracted local families, especially the established ones, such as the Straits Chinese, better known as the Babas or Peranakan. [18] The children were sent to such schools, spoke very good English, some became government officers and other professionals. They showed strong tendencies to adopt the Malaysian homeland.One of the first missionaries responsible for introducing English schools, was the same Rev. Robert Sparke Hutchings. He had initiated the building for the Penang Free School which was to educate boys from all creed or class. The school which started temporarily at L ove Lane was moved to a permanent building on a piece of land adjoining St. George’s Church at Church Square at Farquhar Street. It was built by Captain R. Smith of the Royal Engineers and was opened in 1821. It was based on a classic Renaissance architecture which has symmetrical arches, debased columns, pilasters and twin decorative domes on the roof.This school was responsible for producing some of the most prominent local personalities. [19] During the war it was bombed and only half of the original building remains. It has been renovated and now houses the Penang State Museum. Some 30 years later, in 1852, a convent was set up at Light Street by Rev. Mother St. Mathilde. It was the Convent of the Holy Infant Jesus School, popularly known as the Convent Light Street. [20] The main building which was acquired from the Government House has corniced reception rooms and broad arcades that faced the sea.It served as a boarding house, an orphanage and a school. Both boy and gir l orphans were taken in, until the boys reached 11 years when they left to join the nearby St. Xavier’s Free School as full boarders. [21] Slowly the school began to add an elegant Gothic chapel with stained glass windows specially commissioned from France. Then new wings for classrooms were added as the demand to educate girls increased. Today it still serves as one of the most progressive schools for girls in the state. In 1852, too, another boys’ school was set up at Bishop Street, just across the Light Street Convent.The St. Xavier’s Free School, today known as the St. Xavier Institution (SXI), was founded by the Paris Foreign Mission Society Superior Father V. M. Beurel. It was their first mission school in the Far East. Although its main aim was initially to provide education for the poor, children from established local families were also sent there. In 1889 the Governor of the Straits Settlements, Sir Cecil Clementi, introduced a Queen’s Scholarsh ip to the best students who excelled at the Senior Cambridge School Certificate examination. Fourteen of these awards were won by students from this school. 22] The recipients were sent to the best universities in the United Kingdom to further their studies. Many became successful professionals and leaders. Today the SXI remains as one of the most prominent schools in the country. Obviously English education was becoming more popular. Some 30 years later after the SXI was opened, another girl school was established. It was initiated by Mrs. Biggs, the wife of another chaplain, Rev. L. Courtier Biggs. This was the St. George’s Girls School which was situated on the northern beach at Farquhar Street and was officiated in 1885.It was a double-storey bungalow based on Malay-colonial style surrounded by airy verandahs and stables on the side. [23] Classes were conducted on the ground floor while the second floor was occupied by the principal and some boarders. In 1920 the school w as moved to another bigger premise at Northam Road (today’s Jalan Sultan Ahmad Shah) as the number of girls receiving education here increased. The original bungalow was maintained as a boarding house. Today it houses the State Welfare Office. XII. Entrenching the Traditions Christianity and western education were not the only culture introduced in Penang.The Chinese population which had begun to grow had their own practices. A large number of them was at first brought in by Francis Light as masons and bricklayers. They settled around the site that was then named China Street which is parallel to Church Street. Besides masons and bricklayers, other Chinese traders and merchants also began to settle near here, for example in Pitt Street. In 1800 a large group of the Hokkien and Cantonese communities who settled here built a temple of their own, called the Kwan Yin Temple (The Goddess of Mercy Temple).It was also sponsored by Chinese from Melaka and elsewhere in Southeast Asia. [24] Its massive roof was guarded by two guardian dragons while the front was guarded by two lion figures. Inside was a 40- feet square hall which housed the Kwan Yin, the Patroness of Virgins associated with rites of fertility, peace and good fortune. Even today it is invoked daily but especially celebrated on the 19th day of the 2nd, 6th and 9th months of the Chinese lunar calendar. Devotees offer food, flowers, oil and burn incense or joss sticks to seek consolation for various illnesses.In contrast with the Christian churches, this temple was decorated with ancient Chinese artwork and architecture. The Indians who also came in large numbers to Penang in 1780s, were first imported as labourers, shipbuilders, and deckhands who worked at the waterfront. Soon they were joined by traders, merchants and chettiars. The Hindu followers which had numbered about 1,000 at this time, felt that they had to build a temple for their daily worship. In 1801, a piece of land was granted by the g overnment to one, Bette Lingam Chetty, to build the Arulmigu Mahamariamman. 25] This temple had undergone several renovations and expansion, the major one was made in 1933. It is a temple which was built in accordance with the Saiva agamas with an ante chamber (Artha Mandapam), a hall (mahamandapam), circumambient (pragaram), dome (vimanam), surrounding walls, and entrance tower (Rajagopuram). This is situated at Queen Street, which is on the east of and parallel to Pitt Street. It is from this temple, that the celebration of the Thaipusam starts every year. This is a celebration when good overcomes evil, when goodness symbolised by the goddess Mariamman, is brought out from the temple on a chariot that roceeds through Queen Street, Church Street and King Street to the Esplanade near Fort Cornwallis, where a priest shoots an arrow into the air to symbolise the killing of the demon. The chariot then returns to Queen Street through Penang Street and Market Street. Thousands of devotee s follow the procession and give her offerings. [26] Every year the procession becomes bigger and longer as this day is declared a public holiday in Penang, and the number of devotees has also increased. To the south of Queen Street is Chulia Street.Majority of the people who lived here were Indian Muslims from the Coromandel Coast in India. At the beginning of the 19th century, the Chulias were the second most dominant population in Penang, after the Malays. In 1820 there were 9,000, and this number increased to 11,000 in 1830. Although many of them were merchants and owners of property, there were others who were hack carriage runners and gharry drivers as well as boatmen and coolies. During her Penang visit in 1880s, Isabella Bird was impressed by Chulia Street which she said was entirely composed of Chulia and Kling bazaars. Each side walk is a rude arcade, entered by passing through heavy curtains, when you find yourself in a narrow, crowded passage, with deep or shallow recess es on one side, in which the handsome, brightly-dressed Klings sit on the floor, surrounded by their bright-hued goods; and over one’s head and all down the narrow, thronged passage, noisy with business, are hung Malay bandanas, red turban cloths, red sarongs in silk and cotton, and white and gold sprinkled muslin, the whole length of the very long bazaar, blazing with colour, and picturesque beyond description with beautiful costume. [27] Today, 200 years later, the scene changes little. Amidst the sound of Indian music, the scents of perfumes mixed with the smell of curry and spices whiff through Chulia Street. Interspersed between the stores that sell colourful sarees, and other clothings, as well as carpets from India, Pakistan, the Middle East and China, there are also stores of famed Indian jewelers and money-changers.There are also the famous nasi kandar stores where one can buy rice topped with more than a dozen gourmet of one’s choice, to be eaten with ais ban dung (iced water with syrup and milk), or teh tarik (milked tea that is poured from a mug to another at a space of about three to four feet). The British had correctly nicknamed this area as â€Å"Little Madras†. [28] But Chulia Street does not merely house economic activities of the Indian community alone. Several mosques were also built here. They were Masjid Bahudi Bohra and Masjid Jamek Alimshah.Some Chinese associations, such as the United Association of Cantonese Districts, also built their imposing headquarters here. So, too, were the Nam Hooi Kam Association, the Teowchoo Merchant Association, and the Teowchoo kongsi. Not far from Chulia Street, and at Pitt Street, is where the Temple of the Goddess of Mercy stands. Now this street is renamed Jalan Mesjid kapitan Kling where the Kapitan Kling Mosque stands. It was built following an Anglo-Indian architecture, with domes and turrets. The interior aisles are formed by series of horseshoe arches, crowned with King Edward ’s plumes.The five-time daily call for prayer by the muazzin from the minarets of this mosque further enlivens the living scenery of this part of the city of Penang. The mosque was built in 1801 by Kader Mydin Marican who was appointed by the Lieutenant Governor as Kapitan Kling or head of the Indian community. [29] As the head of his people, he was assigned the duties to regulate civil and religious ceremonies. Inter-marriages between Indians and Malays were frequent, and the generations produced a community that spoke Malay and followed the Malay culture. They were popularly known as the Jawi Pekan or Jawi Peranakan.Today they have become so absorbed into the Malay culture that they are no longer called Jawi Pekan or Jawi Peranakan but are called Malays, although the Indian physical features of having sharp nose and tanned skin still remain strong. The Kapitan Kling Mosque had undergone several renovations and extensions, but retained its main structures of onion shaped dom es and pitched roof. Major Islamic functions are conducted here, such as the celebration of the birthday of Prophet Muhammad, the first of Muharram (the Islamic New Year), and the 10th day of Muharram (commemoration of the death of Hussein, the grandson of Prophet Muhammad).Parallel to and on the west of Chulia Street are Armenian Street and Acheh Street or Acheen Street as it is more popularly known to the locals. At the beginning of the 19th century, the area between these two latter streets were dominated by traders of Arab and Achenese descent. It was the focul point of the first Muslim urban parish and the earliest centre of Achenese spice traders and Malay entrepreneurs in Penang. The leader, Tengku Syed Hussein Al-Aidid who was married to a member of the Achenese royal family, built the first Malay mosque, Masjid Melayu or Masjid Jame’ on Acheen Street.This was distinct from the Kapitan Kling Mosque on Pitt Street. Its minaret was octagonal, which followed the 16th cen tury Moghul architecture common in old mosques in Acheh. It was also influenced by some western style especially in the wooden transoms, the stucco work and the round brick columns in the outer aisles. [30] Next to the mosque he built his tomb which was covered with timber and Islamic caligraphy. The gravestones were intricately carved in Achehnese style. Surrounding the mosque were Malay urban homes of half timber, half brick and terracotta tiles.Some of these homes also served as offices of the Qadi, Jeddah Ticket Agency for Muslim pilgrimage to Mekah and rest houses for the pilgrims. Consonant with the need to spread Islam, the community leaders also set up madrasah Al Quran (Quranic school) on the same street to teach the religion to local children. Armenian Street was also known for the pepper trading among the Arab-Achenese and Chinese. Their relationship was not limited to only trading but also to other social and political activities. It was believed that many of them were a lso members of the Red Flag or Hai San Secret Society, that were based at the Masjid Melayu.One of their leaders was Syed Mohamed Alatas who built the Alatas Mansion at a junction between Acheen Street and Armenian Street. This mid-nineteenth century building of Indo-Malay style was surrounded by a brick wall and two gates that were accessible from both the streets. Its porch was paved with terracota tiles and the gable roof was decorated with Islamic motifs. Today the building which had undergone some renovations is used as the office for the Penang Heritage Centre. Alatas also had another building which became a landmark for pepper traders in Penang.This was his four-storey spice godown and office popularly called Rumah Tinggi (tall house) by the local people because it was the highest building at that time. This building which was also known as Kuan Lau or Small-Tower junction by the Chinese, stands on Beach Street which runs on the east of and at right angle with Armenian Street and Acheen Street. Acheen Street and Armenian Street were typical examples of a multi-cultural section of Georgetown where people of various communities lived side by side and intermarriages were not uncommon.One of Alatas’ wives was one of the daughters of a very wealthy Hokkien pepper trader in Penang and Sumatra. He was Khoo Tiang Poh who had presented his â€Å"Khoo Poh Villa† at the corner of Acheen Street and Carnavon Street to his Muslim son-in-law. Today it houses the Li Teik Seah School. Khoo Tiang Poh also had a bungalow on Acheen Street which later became the premises of Bangkok Hotel. [31] The Cheah kongsi which was founded in the 1820s also had their kongsi house on Armenian Street. The piece of land which was donated by its founder, Cheah Eam, added a temple building of Malay, Chinese, European and Straits’ Chinese styles in 1873.This two-storey temple has an upper porch enclosed by wrought iron grills decorated with wood carvings. The lower porch which was renovated in 1930s was guarded by two lion heads. The wide courtyard in the front provides an airy atmosphere for people who come to perform ancestral worship, and other functions. Also on Armenian Street was built the Tua Pek Kong Temple which was dedicated to the God of Prosperity. It was founded by Khoo Teng Pang in 1844 and was also used as a base for the Tua Pek Kong triad or the Khian Tek Society. It was an important headquarters for the Straits Chinese.After 1890 when secret societies were banned by the government, this triad became a Hokkien kongsi consisting of several clans, such as the Khoo, Cheah, Lim, Tan and Yeoh, which built clan houses close by. Starting from that year and since then annually, they organised a ch’ng panh (decorated stage) procession accompanied by the very colourful chingay featuring towering triangular flags. This procession which took place on the 14th day of the Chinese New Year, carried the Tua Pek Kong and the more than 200-yea r old incense urn from the Armenian Street temple to the Son Pearl Temple in Tanjong Tokong.There were also other clan houses on Armenian Street such as, the Moh Hun Association or the Teowchoo Social club, the Yap kongsi headed by Yeap Chor Ee, and a house which used to be the base for Dr. Sun Yat Sen whenever he was in Penang to plan his political strategies in China. Situated between Armenian and Acheh Streets, at Cannon Square, is the elegant Khoo Kongsi temple. The piece of land where it stands was bought in 1851. The Khoo clan started building the temple in 1894 and completed it in 1902. 32] Other sub-lineages of the Khoo clan built separate temples, such as the grand Boon San Tong Khoo Kongsi at Victoria Street, and the Khoo Si Toon Keng Tong which occupies a shoplot at Beach Street. The main Khoo Kongsi at Cannon Square which was surrounded by over 20 clan dwellings, is very impressive for its intricate architecture. The â€Å"double imperial† roof decorations were co nstructed from shards cut out from colourful ceramic bowls, and the ancestral hall was decorated with woods carved by specialist artisans. Religious and family functions used to be held here for it had a meeting room, a large reception hall and kitchen.Today it holds only three gatherings annually. They are to celebrate the Cheng Beng (Chinese All Souls’Day) or the Hungry Ghosts, when the descendants come to the clan temple to worship their ancestors; a reunion ceremony during the Tang Chi (Winter Solstice); and an awards ceremony usually held to honour Khoos who have graduated from a tertiary education or who have gained public recognition. XIII. The Former Whole (paragraph 29(iv)) The expansion of Georgetown seemed to grow naturally. The waterfront which was the busiest commercially, was constructed with wharves, godowns and offices.Weld Quay was the main street that greeted ships, tongkang, boats and ferries that carried passengers from the mainland. Colonial style two-sto rey brick buildings with arches dominated this area. They housed European companies, such as the Messrs. Behn, Meyer & Co. , German shipping agents, general importers and tin refiners. Parallel to Weld Quay, and on the inner side of the city, is Beach Street which was an extension of the port area. The western part was mainly occupied by Asian (Chinese, Malay and Indian) forwarding agents, traders, market sellers, metalsmiths, cargo handlers and shipyard workers.The buildings were normally smaller. Only Gedung Acheh was four-storey high. The eastern side of the street was more dominated by European companies, and banks, such as the Standard Chartered Bank and the Algemene Bank Nederland (ABN Bank). An adjacent block of buildings that was built later housed the Hong Kong and Shanghai Banking Corporation. Adjacent to these latter buildings were the Government offices, first of the East India Company, and later of the Straits Settlements. They were called the â€Å"Government’s Quadrangle† built on King Edward Place. The ground floor used to house the Post Office.Now it houses the State Religious Department on one side, which still retains the original building, and the Penang Malay Chamber of Commerce on the other, which underwent a complete renovation because it was bombed during the Japanese occupation. King Edward Place ends with the Victoria Memorial Clock Tower. This tower now stands on a small round-about that opens to Beach Street on its west, Light Street on its north, Jalan Tun Syed Sheh Barakbah on its east and the eastern end of Weld Quay on its south. The Tower was built by a prominent Chinese business man, Cheah Chen Eok, to commemorate the Queen Victoria’s diamond jublee in 1897.Although the Clock Tower is small compared to the buildings at Beach Street, it remains prominent because of its strategic position. It will be one of the first monuments that can be seen by ferry passengers to the island. XIV. Conclusion The cities of Melaka and Georgetown are both very rich in their cultural heritage. The people are the living proof of a unique multicultural population, the consequence of centuries of history, that are shown from the living cultures and abodes, the architecture, the languages, and daily routines.They are thoroughly mixed yet not completely blended, much like the rojak, a popular local mixed fruit salad in sweet, slightly hot thick sauce, where the taste of the different fruits is still maintained, but on the whole becomes different because of the unique condiment that binds all in it. The people of both Melaka and Penang, though dominated by Malays, Indians, Chinese as distinct communities, yet there are also the unique historical offshoots of these communities that do not exist anywhere else (except perhaps in Singapore). They are the Peranakan Chinese, Indian, Portuguese and Arab.The most beautiful result of the historical phenomenon is that they all live together, side by side, doing their ow n things, maintaining their own religions and customs and also enjoying everybody’s cuisine. Bibliography Abdullah bin Abdul Kadir,1969. The Hikayat Abdullah. Annotated and translated by A. H. Hill. Kuala Lumpur, Oxford University Press. Bird, Isabella, 1983 (first published in 1883). The Golden Chersonese. Introduction by Robin Hanbury Tenison. London, Century Publishing. Choong Kwee Kim, â€Å"In Good Hands† The Star, 5. 2. 2001 Clammer, John R. , 1979.The Ambiguity of Identity: Ethnicity Maintenance and Change Among the Straits Chinese Community of Malaysia and Singapore. ISEAS. Occasional Paper No. 54. Clodd, Harold Park, 1948. Malaya’s First British Pioneer: The Life of Francis Light. London, Luzac. Fujimoto, Helen, 1988. The South Indian Community and the Evolution of the Jawi Peranakan in Penang up to 1948. Tokyo, ILCAA, Tokyo Gaokokugo Daigaku. Harrison, Brian, 1985. Holding the Fort: Melaka Under Two Flags, 1795-1845. Kuala Lumpur, Malaysian Branch of t he Royal Asiatic Society. Monograph No. 14. ___________, 1979.Waiting For China: The Anglo-Chinese College at Malacca, 1818-1843, and Early Nineteenth Century Missions. Hong Kong. Karathigesu, R. , â€Å"Mariamman’s Temple† Pulau Pinang, Vol. 2, No. 6, pp. 42-44. Khoo Su Nin, â€Å"The Red Belted School† Pulau Pinang, Vol. 2, No. 3. , 1990, pp. 10-11. __________, â€Å"The Acheen Street Community: A Melting Pot of the Malay World† Pulau Pinang, Vol. 2, No. 2, p. 22. __________, â€Å"The Chariot Procession† Pulau Pinang, Vol. 2, No. 6, pp. 46-48. Leith, George, 1804. A Short Account of the Settlement, Produce and Commerce of the Prince of Wales Island in the Straits of Malacca. London, J. Booth.Malacca, 1986. The Times Travel Library, Singapore. Meerah, N. , â€Å"Old Tamil Place Names† Pulau Pinang, Vol. 1, No. 5, 1989. Pp. 13-15. New Straits Times, 4. 8. 1998. Ong Seng Huat, â€Å"Temple On the Knoll† Pulau Pinang, Jan-Feb. 1989, pp . 24-29. ____________, â€Å"The Khoo Clan† Pulau Pinang, Vol. 2, No. 1, 1990, pp. 4-16. Pintado, Manuel Joachim, 1980. A Stroll Through Anciet Malacca And A Glimpse At Her Historical Sites. Melaka, Loh Printing Press. Rabeendran, R. , â€Å"Ethno-Racial Marginality in West Malaysia: The Case of Peranakan Hindu Malacca or Malacca Chitty Community† University of Malaya, n. d. Scott-Ross, Marcus, 1971.A Short History of Malacca. Singapore, Chopmen Enterprise. Tan Leh Sah, â€Å"Convent Light Stree† Pulau Pinang, Vol. 1, No. 6, 1989, pp. 24-26. The Star, 24. 6. 1984; 8. 9. 1987. Wurtzburg, C. E. , 1984. Raffles of the Eastern Isles, Singapore, Oxford University Press. ———————– [1] Harold Park Clodd, 1948. Malaya’s First British Pioneer: The Life of Francis Light. London, Luzac. P. 9. [2] Marcus Scott-Ross, 1971, A Short History of Malacca. Singapore, Chopmen Enterprise, p. 94. [3] Qouted from Manuel Joa quim Pintado,1980. A Stroll Through Ancient Malacca And A Glimpse At Her Historical Sites. Melaka, Loh Printing Press, p. 6. [4] M. J. Pintado, op. cit. , p. 76. [5] Brian Harrison, 1985. Holding the Fort: Melaka Under Two Flags, 1795-1845. Kuala Lumpur, Malaysian Branch of the Royal Asiatic Society. Monograph No. 14, p. 62. [6] Abdullah bin Abdul Kadir, 1969. The Hikayat Abdullah, by Abdullah bin Abdul Kadir. Annotated and translated by A. H. Hill, Kuala Lumpur, Oxford University Press, p. 63. [7] C. E. Wurtzburg, 1984. Raffles of the Eastern Isles, Singapore, Oxford University Press, p. 76 [8] Ibid. p. 79. [9] Brian Harrison, 1979. Waiting For China: The Anglo-Chinese College at Malacca, 1818-1843, and Early Nineteenth Century Missions.Hong Kong, pp. 40-44. [10] John R. Clammer, 1979. The Ambiguity of Identity. Ethnicity Maintenance and Change Among the Straits Chinese Community of Malaysia and Singapore. ISEAS. Occasional Paper No. 54. p. 3. [11] R. Rabeendran, â€Å"Ethno-Racia l Marginality in West Malaysia: The Case of Peranakan Hindu Malacca or Malacca Chitty Community† University of Malaya, n. d. , p. 7. [12] Malacca, 1986. The Times Travel Library. Singapore, p. 31. [13] Marcus Scott-Ross, op. cit, p. 111. [14] New Straits Times, August 4, 1998. [15] Isabella Bird, 1983. (First Published in 1883). The Golden Chersonese. Introduction by Robin Hanbury Tenison.London, Century Publishing. pp. 254-255. [16] George Leith, 1804. A Short Account of the Settlement, Produce and Commerce of Prince of Wales Island in the Straits of Malacca. London, J. Booth, p. 14. [17] Quoted from Shukor Rahman, The Star, 24 June 1984. [18] Like the Baba in Melaka, these people were born in the Straits Settlements, including Penang. There were few marriages with the local Malays, but had little ties with China. They were distinct from the Melaka Baba. See, John R. Clammer, 1979. The Ambiguity of Identity, p. 54, pp. 2-3. [19] The first Prime Minister of Malaysia, Tunku Abd ul Rahman was once educated here.So was Tan Sri Lim Chong Eu, one of the Chief Ministers of Penang. [20] Tan Leh Sah, â€Å"Convent Light Street† in Pulau Pinang, Vol. 1, No. 6, 1989, pp. 24-26. [21] Choong Kwee Kim, â€Å"In Good Hands† The Star, 5 February 2001. [22] The Star, 8 September 1987. [23] Khoo Su Nin, â€Å"The Red Belted School† in Pulau Pinang, Vol. 2, No. 3, 1990, pp. 10-11. [24] Ong Seng Huat, â€Å"Temple on the Knoll† in Pulau Pinang, Jan-Feb 1989, pp. 24-29. [25] R. Karthigesu, â€Å"Mariamman’s Temple† in Pulau Pinang, Vol. 2, no. 6, 1990, pp. 42-44. [26] Khoo Su Nin, â€Å"The Chariot Procession†, in Pulau Pinang, Vol. 2, no. , 1990, pp 46-48. [27] Isabella Bird, op. cit. , p. 256. [28] N. Meerah, â€Å"Old Tamil Place Names†, in Pulau Pinang, Vol. 1, No. 5, 1989, pp. 13-15. [29] Helen Fujimoto, 1988. The South Indian Community and the Evolution of the Jawi Peranakan in Penang up to 1948. Tokyo, ILCAA, Tok yo Gaokokugo Daigaku, p. 36. [30] â€Å"The Acheen Street Mosque† in Pulau Pinang, Vol. 2 No. 2, 1990, p. 27. [31] Khoo Su Nin, â€Å"The Acheen Street Community: A Melting Pot of the Malay World† Pulau Pinang. Vol. 2, No. 2, 1990, p. 22. [32] Ong Seng Huat, â€Å"The Khoo Clan† in Pulau Pinang, Vol. 2, No. 1, 1990, pp. 4-16.