HISTORY OF ROCK & ROLL FINAL EXAM Essay Example | Topics and Well Written Essays - 1250 words

HISTORY OF ROCK & ROLL FINAL EXAM - Essay Example According to him, rock and roll lacked that. Mick’s assertion were reiterated by several rock and roll artists such as Lenny Kravitz, Swedish band- the Hellacopters, just to mention, but a few. There sentiments seemed to be a premonition of what was to come decades later. This is ascribed to the fact that fifty years down the line rock and roll is no more (Topping). It has slowly died and is soon being forgotten. In the year 2010, the number of rock music appearing in the chart fell to its lowest level in fifty years. This happened when only three songs managed to appear in the top one hundred best-selling hits in the United Kingdom. Additionally, the percentage of rock tracks plummeted from a sickening thirteen percent in 2009 to a terminal three percent in 2010. This was way far behind R n B/hip hop at forty seven percent, pop at forty percent and dance at ten percent, according to Music Week. Over time, rock had competed relatively with pop music in the singles chart. According to Music Week, in 2008, rock music acco unted for twenty seven of the one hundred best-selling singles; however, the number declined to three in 2010 (Topping). It is most likely that we are coming to an end of rock and roll. It is as if we have reached the limit of what bass, drums, keyboards, guitars and vocals can create; thus, music is slowly moving back to where it came from (being recycled). A post-modernism school of thought in the contemporary culture suggests that recent cultures are cannibalizing the past, and there is nothing new anymore; everything is same, but given a different look. Have a look at movies: Sequels, remakes, films and prequels based on TV shows (Topping). It is also a fact that the modern music appears stuck in the yesteryear groove since there are no scenes or movements coming from anti-establishment ideology. Rock and roll history is rebellion’s history. For instance, stories such as Elvis, King

The outward journey experienced by Buddha Essay Example for Free

The outward journey experienced by Buddha Essay Outline the inward journey and the outward journey experienced by Buddha, Nicky Cruz and Lord Fenner Brockway. Explain what spirituality means to you after studying the 3 case studies. To me, spirituality is being in harmony with yourself and others around you. Its having the feeling that there are other people to care for and that we (as individuals) are small creatures in a big world. I ask myself Is that it? What is there more to life? In this essay I am going cover the various issues that appear in the paths of the Buddha, Nicky Cruz and Lord Fenner Brockway when they experienced their inward and outward journeys. Prince Sidhartha Gautama was kept away from the outside world by his father so he never saw any of the bad things that happen in life. The one time that he ventured out of the grounds he saw death, old age and illness he was confused and puzzled. Having been brought up in the lap of luxury he had never experienced these things before. He asked himself, Why are there these things? What causes this? To help answer his questions he tried many different things. He first tried the Ascetic lifestyle, which was a very simple life, but after seven years of no luck he tried another method. He sat under a tree to meditate. Suddenly it came to him; it was that everything in life changes even if we dont want it to. You have to accept these things and in result of doing so you will be happy. Sidharta discovered that life is a spiral, at the top is people, those who are good will become a Buddha. Nicky Cruz was born into an unhappy family; he was on of 18 children and was sent to New York to live with his Brother. In New York Nicky joined the Mau Mau Gang This gang were involved in fights, robberies, gang activities, murders and they were at war with the police. In July 1958 a man called David Wilkinson who was a preacher in the street, approached Nicky and told him that God loved him. Nicky had disbelief, if no one had ever loved him before then why now. He was persuaded to go to a meeting about God and Christianity. As David finished his speech, Nicky realised that his wanted to change. He was changed immediately. He went to a bible college and then went back to the Mau Maus and talked to them about Christ. He visited his family and overall became a caring, kind and thoughtful person. He set out to help others who needed it. In the end he opened his own home with help from the public, he carried on helping people and now says I buried Nicky Cruzhe is dead. Now I am alive in Christ. Lord Fenner Brockway believed that he was part of all life, that he had become one with all life and that he was in everything. His spirit, soul, personality had reached out and it effected his and became his way of life, he changed dramatically. He was sitting watching a sunset over the Irish Sea and all of a sudden he had a feeling that overwhelmed him. It left him with a great calm; he was swept up into the beauty of it he felt he was more than an individual. His purpose in life was that peace and justice become an understanding of the citizens of the world. He then became an M.P to help and support people he worked honestly and hard. In conclusion they all did much the same thing in different ways. One thing that was similar was that they all had questions that they wanted answers to and that they all went on some kind of journey to get them. The Buddha came from a very well off background and Nicky Cruz came from a terrible upbringing and Lord Fenner Brockway was a Humanist. The Buddha found his answers in his soul, from the inside, whereas Nick Cruz turned to Christ to find the answers to his questions. They all found their answers but in different situations. In my opinion, the journeys that the three of them went on are journeys which everyone experiences at some point in their lives. You do not have to turn to Christ to get your answers you can get them in different ways. Everyone asks questions, its the way that they find their answers that is different!

The Laugh Of The Medusa Cultural Studies Essay

The Laugh Of The Medusa Cultural Studies Essay The main reason for choosing the above critics and their respective essays is that within feminist theories, Cixous often comes to be associated with French feminist psychoanalytic theorists like Julia Kristeva and Luce Irigaray. In addition both critical essays are concerned with writing the body. By the early eighties, feminists had advanced to a confrontational attack on male supremacy, advocating a complete overthrow of the biased (male) canon of literature. French feminists, like Helene Cixous and Luce Irigary claimed that women should have a greater consciousness of their bodies when writing, a thing which would create a more honest and appropriate style of openness, fragmentation and non-linearity. Both feminist critics seem to have similar agendas mixing radical analysis with Lacanian and Freudian theory in order to deconstruct patriarchal hegemony in the connected real, symbolic and imaginary orders. Hence their unorthodox prose, a reaction against and within a symbolic order complicit in domination. Cixous first reading of the essay The Laugh of the Medusa reveals like an impassioned call to action and a feminist manifesto in which women are urged à ¢Ã¢â€š ¬Ã… ¾to write themselves out of the world men constructed for women. Using the first person, plural and imperative statements, Cixous urges women to put themselves the unthinkable/unthought into words (Putnam Tong, 1998). She pledges for the invention of a new insurgent writing that will allow women to deconstruct the discourse that regulates the phallocentric system. Therefore the purpose of the essay under analysis is to break up and destroy a type of men writing which has functioned as an instrument of patriarchal expression and which has become a locus where the repression of women has been for too long perpetuated. In the same line of thought, Irigary pledges in her essay This Sex Which Is Not One (1977) for promoting womens language which is viewed as far richer than mens language in that it does not follow only one thread. It is advanced the idea that womens writing is capable of constantly creating the other meaning (Irigary: 204) generating an incomprehensible multiplicity of meanings which are unable to remain immobilized, and therefore impossible to be included into patterns of sexuality and behavior imposed by the dominant patriarchal cultural and social norms. Writing and language become the main concepts of the essays under analysis and the centers around which all the other notions like feminine/masculine sexuality, identity, ideologies and power revolve. The concept of writing, most often hereafter referred to as à ©criture feminine is perceived as one important transformational tool if one is concerned with changing the social, cultural and political masculine economy. It is impardonable, as Cixous puts it that there has not yet been any writing that inscribes feminity (Cixous: 2042). Assuming that language is not a neutral medium it follows that writing is constituted in a discourse of relations social, political, and linguistic, and these relations are characterized in a masculine or feminine à ¢Ã¢â€š ¬Ã… ¾economy. In this model, patterns of linearity and exclusion (patriarchal logic) require a strict hierarchical organization of (sexual) difference in discourse and give a grossly exaggerated view of the sexual opposition actually inherent to language. Sexual opposition has always been inclusive to writing and is thus incriminated, this being one reason for women never having the possibility to speak as writing has always favored men, it worked for mans profit to the point of reducing writing to his laws (Cixous: 2050). Irigarys critical vision is therefore in agreement with Cixous ideas in that both point in negative terms to womens underdeveloped condition which stems from their submission to an oppressive culture. To this oppression, the feminist critics oppose a type of consciousness raising appeal as the main political base which would presumably be able to counteract the so-called amputation of power (Irigary: 205). Also a re-vision of the previous historical and cultural activity is needed backed by the critical force of feminist tradition. Therefore the rupture from the phallocentric tradition is indispensable as a means of escape for women. Like male sexuality, masculine writing, which Cixous usually termed phallogocentric writing, is also ultimately boring and furthermore stamped with the official seal of social approval, masculine writing is too weighted down to move or change. Womens writing expressed a unique female consciousness, which was more discursive and conjunctive than the male one. Such consciousness was completely different, and had been unfavorably treated. Simone de Beauvoir in The Second Sex studied the ways in which legislators, priests, philosophers, writers and scientists have striven to show that the subordinate position of women is willed in heaven and advantageous on earth. Women had been induced the idea of inferiority and, although men theoretically supported equality, they would object its implementation. Cixous essay in an attempt to define à ©criture feminine which favors experience over language and a type of non-linear, cyclical flow, actually lists one condition as the main prerequisite for bringing about some mutations in human relations: to destroy the sexual oppositions, as well as the distinction between feminine/masculine writing (Cixous: 2046). Such thread which aims at destroying the artificial power and cultural constructs is also favored by Irigary who militates against the type of thinking based on sexism and disjunctive political discourses: the power of slaves (Irigary: 205) would eventually collapse the binary thought inherent to Western tradition and would undo the logocentric ideology and proclaim woman as the source of life, power and energy. In doing this, one would necessarily destroy the phallocratic ideology which has been responsible for the symbolic annihilation of women (Tuchman, 1978). This annihilation serves to confirm that the roles of wife, mother and housewife, etc., are the fate of women in a patriarchal society. Women have been socialized into performing these roles by cultural representations that attempt to make them appear to be the natural prerogative of women. Furthermore, within the context of mass media, men and women have been represented in conformity with the cultural stereotypes that serve to reproduce traditional sex roles. Thus men are usually shown as being dominant, active, aggressive and authoritative, performing a variety of important and varied roles that often requires professionalism, efficiency, rationality and strength to be carried out successfully. Women by contrast are usually shown as being subordinate, passive, submissive and marginal, performing a limited number of secondary and uninteresting tasks confined to their sexuality, their emotions and their domesticity. The concern being voiced here is that this symbolic annihilation of women means that women, their lives and their interests are not being accurately reflected. Therefore, to Cixous, the practice of à ©criture fà ©minine is part of an ongoing concern with exclusion, with the transformation of subjectivity, and the struggle for identity. Moreover women in Western thought has represented the Other that can confirm mans identity as Self, as rational thinking being (Beauvoir, 1949). The concept of Self, she writes, can be produced only in opposition to that of not-self, so that the category of the Other is as primordial as consciousness itself. To constitute himself as Subject, man has constructed woman as Other: she is the incidental, the inessential as opposed to him, the Subject. Cixous voice acquires vehement tonalities militating for womens inscribing in language in a new articulation of feminine drives, libido and sex insinuating into texts as a means of liberation from their repressed sexuality and also as a means to changing the meaning of history: à ¢Ã¢â€š ¬Ã… ¾Let the priests tremble, were going to show them our sexts (Cixous: 2048). Écriture fà ©minine could certainly prove itself extremely prodigious in its infinite and mobile complexity as opposed to masculine writing which is perceived as governed by the phallus, a type of super-egoized machinery which is synonymous with the history of reasoning separating body from the text and ultimately rejecting female-sexed texts. As a result of this policy of exclusion, the true potential of many women goes unfulfilled. The reason behind this policy of exclusion is the most blamed à ¢Ã¢â€š ¬Ã… ¡dogma of castration which Cixous finds responsible for the sublation of the phalologocentric, a self-admiring and self-congratulatory tradition which censors the body and implicitly the speech, Freuds concept of castration anxiety. Irigary suggests the same type of Freudian reading through her mentioning of mens foraging for a social status and recognition: head/man/phallus/symbol of power. Freud argued that this castration anxiety stems from a fear of female genitalia, perceived by males at a subconscious level as the result of castration the female body understood subconsciously as lacking a phallus. Freud suggested that the mythical story of Medusa, in which people turn to stone when they look at the snake-covered head of the Gorgon, could be read as addressing this psychoanalytic fear. It follows that Cixous and Irigary argue, following many theorists, that this masculine view of women as lacking has broader social and political implications; our sexuality and the language in which we communicate are inextricably linked. To free one means freedom for the other. To write from ones body is to flee reality, to escape hierarchical bonds and thereby come closer to what Cixous calls joissance, which can be defined as a virtually metaphysical fulfilment of desire that goes far beyond [mere] satisfaction [It is a] fusion of the erotic, the mystical, and the political (Gilbert: xvii). Cixous definition of jouissance is that which operates outside of patriarchy, in the realm of the feminine Imaginary and is a crucial concept since it is the source of womens writing and of breaking the Law of the Father. à ¢Ã¢â€š ¬Ã… ¾The Laugh of the Medusa and This Sex Which Is Not One also draw on the writings of Ferdinand de Saussure and Jacques Lacan displaying an interest in connecting language, psyche and sexuality. Lacans theory develops the notion of the development of the (male) ego from Pre-Oedipal (non-linguistic) Imaginary to Symbolic via the castration complex which is both a sexual and linguistic model. The Imaginary is fashioned as a feminine space (connected to the body, the mother, the breast). The Symbolic is associated with the Law of the Father and is a condition of having acquired language and sexual difference. The current essays seem to reject the feminine Imaginary which is non-signifying or outside of language. In order to express her opposition, Cixous uses Doras case of aphonia which is considered to be the true à ¢Ã¢â€š ¬Ã… ¡mistress of the Signifier, replacing the phallus as the privileged Signifier from Lacans theory. Dora, the misunderstood hysterical woman, like Medusa, could be read as a mythological figure, examples of women who speak their body and threaten patriarchy. They have the capacity to continue to interrogate and ultimately to deconstruct the Law of the Father. Doras words coming to us in twisted form rebel against the master/author of her story giving access to immense resources of the unconscious, de-censoring body and speech. à ¢Ã¢â€š ¬Ã… ¾The Laugh of the Medusa, therefore, revises the Freudian model which defines woman as lack, once again alluding to the Law of the Father which is ruled by the fear of castration, and instead celebrates woman as excess. The fear of decapitation or castration should no longer be perceived as a threat at least for women. They always had the capacity to depropriate themselves. Woman is a whole that is made up of parts that in themselves are whole: She is indefinitely other in herself (Irigary: 204). Woman is also perceived as extremely complex and subtle in the geography of her pleasure which would be able to generate a connection between womens bodies and the making of meaning in a continuous play of signifier which would disrupt the symbolic former order of language. A similar standpoint is made by Cixous who states that this endless body has no end or parts, thus woman libido is cosmic (Cixous: 2051). Woman does not perform the regionalization on herself as masculine sexuality does, her Eros is not organized around any one sun, is not centralized, therefore woman language is not a solid opaque block, but a flow which displays meaning into a multiplicity of signifiers without contours or frontiers; woman is changeable and open, a cosmos tirelessly traversed by Eros (Cixous: 2051) which lacks repressive patterning and rejects logocentrism, or phallogocentrism. Thus it is suggested that the feminine writing is a way of signifying that calls into question or disrupts the Law of the Father because it will give access to women native strength and sexuality and un-coax conventions. Along with this rupture there comes a dislocation of language. In addition, womens writing is also described in terms of childbirth; a metaphor for the vast resources of feminine creativity. By extension, womens writing is described using imagery such as the mothers voice/body/milk: à ¢Ã¢â€š ¬Ã… ¾write in white ink (Cixous: 2045), therefore a desired return to the pre-Oedipal stage where binaries were absent. Drawing on the resources of the Imaginary, mining its depths, women are urged in both above-mentioned essays to invent another history, one which is outside of narratives of power, inequality and oppression, and which figures itself in our language and on our bodies. The upheaval of these transformations is made possible through the process of collapsing the binary oppositions in which à ¢Ã¢â€š ¬Ã… ¡woman has functioned as a negative term, always referring back to its opposite pair which annihilated its energy and causing woman to function within the discourse of man. Therefore a return to Pre-Oedipal stage is suggested, a return to a time before the creation of oppositional binaries prior to the imposition of the categories of male and female. This is the period associated with the mothers body. In this way, Cixous notion of feminine writing can be both feminine and non-essentialist, although this latter assertion is a matter of considerable debate amongst Cixous critics. Therefore the oppositions do not limit themselves to the traditional antagony male/female, but extend beyond it to a à ¢Ã¢â€š ¬Ã… ¡logic of the One and a logic of heterogenity and multiplicity which suggest that it is high time the phallocentric tradition be replaced by an in finite richness of individual subjectivities. The body entering the text disrupts the masculine economy of superimposed linearity: the feminine is the overflow of luminous torrents, a margin of excess eroticism and free-play not directly attributable to the fixed hierarchies of masculinity. Hierarchical structures are shaken and subjective differences are encouraged so that à ©criture fà ©minine could emerge as a way of overcoming the limits of Western logocentrism: à ¢Ã¢â€š ¬Ã… ¡Almost everything is yet to be written by women about feminity, sexuality, infinite and mobile complexity (Cixous: 2049). The new feminine language, which yet needs to be invented, would be able to collapse partitions, classes and code à ¢Ã¢â€š ¬Ã… ¡sweeping away syntax. At the end of the phallic era, women are envisaged as having two possible alternatives: they either give up any aspiration and become annihilated, or raise against their submissive and passive role to reach their full à ¢Ã¢â€š ¬Ã… ¡incandescence. Writing becomes therefore the main imperative for women. They are asked to think differently, to leave behind the psychoanalytic labels and laws of the signifier which would only alter the generative powers of feminine writing: In one another we will never be lacking (Cixous: 2056). Therefore writing is the passageway, entrance, exit, and dwelling of the other. For man this non-exclusion is seen as a threat, as intolerable. Feminine writing keeps alive the other, as love is not perceived in economic terms any longer.

Lord of the Flies :: Lord of the Flies Essays

Lord of the Flies   Ã‚  Ã‚  Ã‚  Ã‚  The Lord of the Flies had 4 main characters: Ralph, Simon, Jacky, and Piggy. All of the boys had a profound impact on the book but one boy was very intense and amazing. That boy was Simon.   Ã‚  Ã‚  Ã‚  Ã‚  Simon was the kind of person who kept to himself and looked at the world from a different point of view. His disease made him take life much more seriously than the rest of the group. The ironic thing about this is that even though he took life more seriously than others, he was the first to die. He was different because he was a member of the choir and unlike the other member of the choir, he did not hunt. Even Ralph was quoted as saying he was funny and queer. But he was right. He did not like the company of the other boys because on page 132 of the book, he is seen in his little bower where he just sits and becomes one with his mind. Most of the other boys are seen playing but not Simon. His maturity level and intelligence were far greater than some adults in this day and age. Many would compare Simon to Jesus Christ. Simon would help the needy and unfortunate by giving Piggy meat when the others would not give it to him. Simon would tell the boys that the beast was within and like Jesus, many would not listen until too late. Simon and Jesus Christ died in the same manner. Both died trying to tell others what was best for them. Simon tried to tell the kids that the beast was within themselves even when he was dying but none listened.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  2 Simon’s conversation with Lord of the Flies is the turning point of the book. It really isn’t a conversation because Simon says nothing. A nod of the head and shaking is the only language Simon speaks. The Lord of the Flies knows a lot about Simon. He knows that Simon is a loner and keeps to himself. The Lord of the Flies tells Simon that they are going to have fun or, in other words, hunt. Ralph could not even escape the beast. But if the beast did not exist inside your mind then it would not tell the kids to hunt. The Lord of the Flies told Simon if he tried to tell the boys that the beast was within themselves, then he would die.

Arellano University Essay

The Jose Abad Santos Campus was formerly called Jose Abad Santos High School. The first Arellano University branch established in Pasay City, it was founded in 1945. Dr. Fidel Colmenar was its first director. Next came Mr. Leonardo Tensuan, who served for 23 years, and under whose leadership as director, JASHS reached the height of progress. Mrs. Felicidad Crisologo, the first woman director of the school, replaced him and continued the work guiding the faculty in preparing students for a brighter future. After six years, Mr. Manuel Lansang took over the school management. He was succeeded in 1998 by Miss Zenaida Lobregat who introduced innovations and technological updates to equip both students and teachers for the challenges of the third millennium. Computer-aided instruction was introduced in 1998-1999 and since then, the one-computer-one student system has been implemented. In 1986, the college department of AU in Pasay, which was originally established in the Apolinario Mabini High School compound at the corner of Donada and Menlo Streets, transferred to the JASHS campus with the AU President Francisco Cayco himself as officer-in-charge. In 1996, Atty. Samson Turingan served as college OIC until 1999. Miss Lobregat then became managing director of both the high school and college departments of the AU Pasay campus. At present, Ms. Rosalinda Santiago serves as the high school principal and Dr. Leonila A. Santos as college administrator. The AU JAS campus has always been proud of its graduates? who are now statesmen, educators, doctors, nurses, accountants, engineers, computer experts, businessmen, journalists, lawyers, overseas contract workers, restaurateurs, priests, technicians, sportsmen, actors, responsible parents, productive citizens. The school administration, in cooperation with its stakeholders (competent faculty and employees, conscientious parents, students and the community) has been at its best in exerting efforts to implement the present thrust of the Department of Education and the Commission on Higher Education to ably guide values-oriented learners and graduates. With its vision of becoming the model University for innovative, progressive, and entrepreneurial education, and its mission of providing affordable quality education, Arellano University-Jose Abad Santos Campus contributes its share in nation-building through the improvement of the Filipino intellect. College The School of Computer Science of Arellano University aims to produce competent programmers in the field of Information Technology who can play a productive role both in the practical and research areas of computing. Emphasis is put on the practical application of computer systems to meet the needs of the global industry. The SCS specializes in the following areas: Database and Multimedia Systems Programming Language and Compiler Construction Software Engineer and Software Quality Control Distributed System and Communication System Web Publishing, Web Casting and Web Hosting Computer education plays a crucial role in the techno-industrial and socio-economic growth of every country. It has, in fact, revolutionized the world around us. Today, we need computer experts in almost all walks of life, be it in the industry, R&D organization or in the academic institution. The graduate of AU SCS meets the highest standard of training for diverse areas of computer science. Faculty expertise is relevant to both the Software and Hardware industry. The ICS-AU has a number of laboratories equipped with the state-of-the-art computer systems running along a wide range of applications with specialized software supporting the courses. The BS degree in Computer Science offers the prospects of some of the most lucrative jobs available both here and abroad. Some of our graduates have joined multinational companies while others are pursuing higher studies at foreign universities of international repute. By joining the AU SCS, you enter a futuristic career of great promise. MISSION & VISION MISSION To provide equitable access to learning through relevant, innovative, industry-sensitive and environment-conscious academic programs and services. VISION To be a model institution of learning where relevant knowledge is acquired and skills are developed in response to the needs of the global community.

Compare and Contrast (Wap/Wml) and Java 2 Platform Micro Edition (J2Me)

(WAP/WML) and Java 2 platform Micro Edition (J2ME) architectures CSS 422 Compare and Contrast (WAP/WML) and Java 2 platform Micro Edition (J2ME) As technology is changing there are new ways to develop programs for the many types of mobile networked devices. Wireless application protocol (WAP) and Wireless markup language (WML), which work together to design and architect an application to be sent to wireless mobile devices for users to download and enjoy. The Java 2 platform micro edition (J2ME) is a more extensive platform that is used in designing wireless applications. Wireless Application Protocol The Wireless Application Protocol is a technical standard for accessing information over a wireless mobile network. This type of browser is used for mobile devices like cell phones. You can access such things as sports, public media information, political information, news, music, etc. (Mahmoud, 2002) WAP is based exceedingly on the web programming model, which allows the user/developer to design and architect a program inside a browser to enter information. The web pages are written in the Hyper Text Markup Language (HTTP). (Mackenzie & Sharkey, 2001) Comparing A developer can design a low-level program that allows a user to access simple programs such as games. A developer can also use the web programming model to make programs that are highly functional by having a program within a program. This is called Dynamic HTML (DHTML). DHTML allows another web page to change without having to wait for the server. Contrasting There are downfalls to WAP and the reasons are; just as the DHTML allows another web page to load without having to wait for the server. On the other hand, the standard of HTML is, once a web page is loaded from the server, it will not change until another request comes from the server. This takes more time away from the user, since they must wait for request from the server. Wireless Markup Language Wireless markup language is based on XML, which is a set of rules for encoding documents into computer-readable language. Previously called Handheld Devices Markup Language (HDML), is a markup language which is intended for devices that implement the Wireless application protocol qualifications, such as, the mobile devices. Comparing The comparison between the WML and the WAP are important, because the two work together as; the Wireless Markup Language is intended for devices that function with the wireless application protocol. Like HTML, WML provides data input, navigational support, and hyperlinks. Contrasting There is a big difference between WML and J2ME, because the Java 2 platform provides much more memory than WML. This may be a concern for Wireless Markup Language, because there could be a point that J2ME will contain more memory, and WML will be something of the past. This has happened with other stages in technology, such as Java going from HTTP to HTML. Java 2 Platform Micro Edition (J2ME) The Java 2 platform micro edition (J2ME) is an embedded system that operates on smartphones, PDA’s, and user appliances. The J2ME devices implement a profile called Mobile Information Device Profile. MIDP allows a user to write downloadable applications and services for network connected devices such as the devices listed above. When MIDP is combined with Connected Limited Device Configuration (CLDC) they create the special run-time environment that is on the latest mobile devices. (Oracle, 2011) Comparing Combining MIDP and CLDC they provide the core functions needed for mobile applications. If these two devices did not work together the services they provide would not be available to our mobile gadgets. Contrasting Unlike WAP/WML, J2ME uses a K Virtual Machine, which is a specialized virtual machine to interpret support for devices with limited retention. The virtual support along with the CLDC/MIDP makes the implementation superior to the WAP’s/WML’s. Conclusion As technology grows and changes so do the ways developers use their programming language to design new wireless applications for wireless mobile devices. It is exciting to see how far technology has come in the way wireless devices are made to use the simple and extensive wireless applications. References: Mackenzie, D. , Sharkey, K. (2001, 20 August). InformIT: Building the user interface with web forms. Retrieved August 7, 2011 from http://www. informit. com/articles/article. aspx? p=131102 Mahmoud, Q. (2002, February). Oracle: J2ME, MIDP, and WAP complementary technologies. Retrieved August 6, 2011 from http://developers. sun. com/mobility/midp/articles/midpwap/ Oracle. (2011). Mobile information device profile: (MIDP). Retrieved August 6, 2011 from http://www. oracle. com/technetwork/java/index-jsp-138820. html