Effect of Public Place for Urban Poor’s Benefit in Kind

Effect of Public Place for Urban Poor’s Benefit in Kind Introduction The development of cities was marked by the amount of people living in them. The demand of descent infrastructure services was fulfilled with the construction of infrastructure that fulfills the needs of low, middle and upper class people in the society. Nevertheless, the phenomenon that happened in Indonesia cities is with the construction of large scale infrastructures, there are more poor people living near them. With the rapid growth of city development, poverty is globally moving into the cities. Few conditions that caused by poverty are: people who don’t have a sustainable access, created slum area; almost everyday, cities are filled with vagrants and beggars; a large gap in education and health services between the rich and the poor; the formation of slum area caused by the population growth from the rapid flow of urbanization or migration. Until 2010, there are dozens of public infrastructures like health, education, trade and open space facilities gave attractions and opportunities for poor people multiplier effects. According to Jung et al (Jung, S et al, 2009), government expenditures for public facilities was purposed to eradicate poverty level in cities. However, the development of public facilities as one of city attractions can cause the migration of poor people to the cities. Globalisation, migration and social exclusion are often the keywords employed to explain this process of spatial concentration of especially long-term unemployed and immigrant and ethnic minority communities. The availability of public facilities as an attraction factor for poor people activities are analyzed using Geoda to identify spatial effect (Anselin, et al, 2004). Poverty in the City According to the World Bank Institute (2005), poverty is a lack of well-being where the poor can be defined as someone who does not have enough income or minimum adequate consumption levels. Poverty can be defined based on the monetary value, the type of consumption, housing, or the poor health. The macro approach on poverty and well-being focused on individuals ability to function in society, such as income, education, health, powerlessness, and lack of freedom in politics. According to Vincen (Vincen, 2009), poverty is a multidimensional problem that goes beyond economic issues as it relates to social, political, and cultural. Poverty is a form of human conflicts resulting from reactions due to lack of basic needs, biological, and psychological. Characteristics of urban poverty can be reviewed based on three-dimensional indicators of poverty. Based on the national poverty reduction strategy by Bappenas (2004), the three-dimensional nature of poverty can be use to measured in-kind benefits such as: Income. Income are affected by poor peoples livelihood that has shortcomings in terms of skill and willingness resulting non-permanent work. Most of the income derived from employment in the informal sector, because the formal sector is not able to absorb low-skilled labor. Other occupations carried out by the urban poor are high risk occupations where there are no guarantees of sustainability. The impacts derived from the low income are problems in the ownership of land and basic services. Education. The urban poor have limited access to educational services caused by the gap of education costs, limited educational facilities, cost of education, limited access to education; high education costs both direct and indirect costs (Bappenas, 2004). The impact of these problems are the poor people are not able to get a steady job, lack of constructive activities to improve the skills of young people of school age, and gender inequalities. Health. Poor people who work in the informal sector are at risk of having a low income. This causes an inability to reach basic services such as decent housing. The urban poor are dominated by people who do not have a chance urbanization decent tenure thus creating a slum area. The physical condition of housing and income limitations will lead to low purchasing power for accessing health and preserving the environment. Infrastructure Services Utoro (Utoro, 2006) suggested that services embody the organization of to the community as the fulfillment of needs and interests. Public services fulfill primary need which includes service levels, patterns of distribution, outreach, and the tendency of the level of need. Most of the infrastructure can be regarded as a public facility, the facilities provided by the government or private managed in order to meet the needs of the community are typically in the form of roads, bridges, buildings, open spaces, and so on. Social activities and economic activities characterize the development of a city. One indicator of the dynamic development of the city can be seen from the economic conditions of the city (urban economic). In general, the characteristics of urban development can be determined by the capacity of infrastructure and facilities in a city. That condition indicates that the infrastructure and facilities are very vital part in the development of a city. Infrastructure is a key foundation in social and economic activities. According to Dardak (Dardak, 2008), infrastructure services are part of the public sector to enable private sector and household consumption activities. The dynamics of the economy of a city is determined by how much the efficiency of the use of space or land-use patterns for the activity of the economic infrastructure in the city. The economic development of the city will be determined by the dynamics of trading systems that exist in the city and also in the surrounding area. Klojen District Klojen District located in Malang urban center area has the most complete public facilities services and the most densed population in Malang urban area. According to Klojen District Detailed Plan year 2010-2030, Klojen District is planned as the center for regional service for Malang city. Klojen District functioned as the center for education, trade, public service and public administration. According to Malang Statistic Biro (BPS) data year 2011, there are 10.328 poor household living in Klojen District. Methods To identify whether there are neighbouring spatial effect between benefit in kind for the poor in public space and public space services using Geoda, the Klojen District is divided into 37 blocks as analysis unit, using physical boundary (road and river), administration boundary and the distribution of public space. The public space characteristics used in this research are: accesibility, service level, capacity, sidewalk availability, sidewalk pavement, parking availability, open space availability, lighting, security, visitor and activities. Whilst public space benefit in kind for the poor are divided into economic, education and health benefits. Collecting data is used questionnaires to obtain information from the respondents and field observations to obtain data of infrastructure services. The multiple spatial regression is used to create a model of relationship of infrastructure services and benefit in kind the poor. In this research, Geographic Information System (GIS) by ArcMap is used as basic data to analisys in spatial statistic program. Using computer program known as GeoDa, spatial autocorrelation, Moran’s I values, and spatial regression for each variable was able to be calculated. The results of the analysis presented in following: Spatial weights, which describes the relationship between the neighborhood polygons with another polygon. In this analysis will note the number of blocks that are affected and will be included in the model equations; Formula spatial model with the multiple regression model as follows Y1= A.W+ B + a.X1 + b. X2 + c.X3 + d.X4 + e.X5 + f. X6 + ..+k.X27(1) Y2= A.W+ B + a.X1 + b. X2 + c.X3 + d.X4 + e.X5 + f. X6 + ..+k.X27(2) Y3= A.W+ B + a.X1 + b. X2 + c.X3 + d.X4 + e.X5 + f. X6 + ..+k.X27(3) Y1: Economic Benefit (Rp) Y2: Education Benefit (Rp) Y3: Health Benefit (Rp) A: Lambda W: Spatial Weight B: Constants a-k: Variabel Coeffisient X1-11: Independent Variables Spatial multiple regression analysis performed spatial weight and the value of Lagrange Multiplier (LM) Lag and Lagrange Multiplier (LM). The spatial model based on the results of statistical tests that showed the significant value and also it can be seen by the largest value of determinant coefficient (R2). Table 1. Blocks code in Klojen, Malang No Sub District Block code No Sub District Block code 1 Rampal Celaket 65111-1 20 Kasin 65117-2 2 Klojen 65111-2 21 Kasin 65117-3 3 Klojen 65111-3 22 Kasin 65117-4 4 Klojen 65111-4 23 Sukoharjo 65118-1 5 Klojen 65111-5 24 Sukoharjo 65118-2 6 Klojen 65111-6 25 Sukoharjo 65118-3 7 Samaan 65112-1 26 Sukoharjo 65118-4 8 Samaan 65112-2 27 Sukoharjo 65118-5 9 Samaan 65112-3 28 Kauman 65119-1 10 Penanggungan 65113-1 29 Kauman 65119-2 11 Penanggungan 65113-2 30 Kauman 65119-3 12 Gadingkasri 65115-1 31 Kauman 65119-4 13 Gadingkasri 65115-2 32 Oro-Oro Dowo 65119-5 14 Gadingkasri 65115-3 33 Oro-Oro Dowo 65119-6 15 Gadingkasri 65115-4 34 Oro-Oro Dowo 65119-7 16 Bareng 65116-1 35 Kiduldalem 65119-8 17 Bareng 65116-2 36 Kiduldalem 65119-9 18 Bareng 65116-3 37 Kiduldalem 65119-10 19 Kasin 65117-1 Benefit in Kind According to Suwandi (Suwandi, 2004), the poor in urban and rural areas should be able to obtain basic services consisting of economic, educational, and health. Economic benefits, the amount of the benefit that is obtained directly from the income received each month by the community so that it can be used as a savings or investment. Benefits of Education. In the economic benefit, education can be used as one of the indirect benefits received. Educational benefits are the amount of rupiahs set aside for educational purposes such as schools, courses, equipment purchases, and so on. Health Benefits. In addition to education, health can be used as one of the indirect benefits received. Health benefits are the amount of rupiahs set aside for health reasons such as health insurance, the benefit of treatment, and so on. Value of benefit in kind and infrastructure variables in each block is represented by highest value, lowest value, and average value. The minimum and maximum value show the benefit from services that in each blocks, while the average value is the general description of services provided by the blocks. Results Accessibility Accessibility is measured by distance (in meters) between the poor settlements and public facility. A maximum accessibility value à ¢Ã¢â€š ¬Ã¢â‚¬ ¹Ãƒ ¢Ã¢â€š ¬Ã¢â‚¬ ¹is 22.000 meters, while the minimum value is 50 m. This phenomenon suggests that there were a lot of different accessibility characteristics. Poor peoples that worked in the infrastructure services are not only lived in Klojen, but also have been coming from outside of Malang. Level of infrastructure Level of infrastructure is measured by scale of services. Hierarchy of infrastructure level is divided into three levels (districts, cities, and regional). Maximum value of infrastructure level is located in block 65112-2 because there are facilities which serve districts, cities, and regional scale. Capacity of facilities Capacity of facility is measured by area (in square meter) where the activity of poor people conducted in each blcoks. The maximum capacity or à ¢Ã¢â€š ¬Ã¢â‚¬ ¹Ãƒ ¢Ã¢â€š ¬Ã¢â‚¬ ¹the largest facilities is 29,100 m2, while the minimum value of the variable is 300 m2. Capacity of facilities Capacity of facility is measured by area (in meter square) where the activity of poor people happened for each blocks. The maximum capacity or à ¢Ã¢â€š ¬Ã¢â‚¬ ¹Ãƒ ¢Ã¢â€š ¬Ã¢â‚¬ ¹the largest facilities is 29,100 m2, while the minimum value of the variable is 300 m2. Pavementt Pavement is measured by the types of pavement of the pedestrian way where the activity of poor people conducted in each block. Pavement variable are divided into 4 types: cement, paving, soil, and without pedestrian way. The highest score is located in block 65117-2 where there are full of cement pedestrian way that supports and facilitates people activities. Open space area Open space area is measured by the area (in square meter) of open space where the activity of poor people happened for each block. Maximum value is 2500 m2 and it’s located in 65119-8, while the minimum value is located in blocks without open space facilities. Number of lighting Lighting is measured by the number of lighting facilities where the activity of poor people conducted in each block. The maximum value of variable is 24 lightings and located in block 65111-1 and 65111-4. The minimum value is located in blocks without lighting facilities. Number of security Security variable is measured by the number of security posts where the activity of poor people conducted in each block. A maximum value à ¢Ã¢â€š ¬Ã¢â‚¬ ¹Ãƒ ¢Ã¢â€š ¬Ã¢â‚¬ ¹is 6 security posts, while the minimum values are located in block without security facilities. Number of Visitor Visitor is measured by the number of visitors per day to the facility where the activity of poor people conducted in each block. Maximum value of this variable is 5,000 visitors per day, while the minimum value of the variable is 25 visitors per day. The number of visitors is related to the infrastructure scale. The economic benefits The economic benefits are measured by the value of income (in rupiahs) that was earned every month because of the poor’s working activities in infrastructure services in each block. A maximum economic benefit is Rp12.000.000 per month and it is located in 65119-5, while the minimum value is Rp300.000 per month. Educational benefits Educational benefits are measured by the value of income which can be saved to education purpose (in rupiahs) that was collected every month because of the poor’s working activities in infrastructure services in each block. Maximumt educational is Rp 1.500.000 per month, while the minimum value is Rp 0. Health Benefits Health benefits are measured by the value of income which can be saved to health purpose (in rupiahs) that was earned every month because of working activities in infrastructure services in each block. Maximum value of the health benefits is Rp500.000 per month, while the minimum value is only Rp3000 per month. Spatial autocorrelation is the correlation of a variable to itself through space. This means that spatial autocorrelation quantifies everything are related to everything else, but nearer things are more related than distant things. By investigating spatial autocorrelation, it is possible to test the strength of spatial autocorrelation throughout a map. Meanwhile, Moran’s I is the statistical standard for determining spatial autocorrelation. The strength of autocorrelation is based on a range from -1 to 1. As the resulting product of the Moran’s I calculation approaches 1, the stronger the spatial correlation. Based on the analysis, Moran’s I value of 0.2782, 0.2397 and 0.1152 for all dependent variables, the amount of spatial autocorrelation is minimal. This suggests that where economic, education, and health benefits are located is a function of randomness. Meanwhile, benefits value in the nearest neighbouring blocks is not much affect the high value of benefits in each block. Using Geoda spatial regression, Moran’s I test and Local Indicator Spatial Autocorrelation (LISA), obtained neighbouring spatial correlation model between urban public space characteristics with benefit in kind for urban poor. Table 1 Benefit in Kind Spatial Regression Model Spatial Regression Model Y1 = 1435434+ 0,2837605.W + 483262,9.X10 + 167479,6.X18 Y2 = -2600942 – 0,3221031.W + 20,94021.X1 + 15,33539.X5 + 3581828.X10 + 158529.X11 + 145914,6.X18+ 212624,8.X19 – 304595,4.X20– 368676,7.X21 + 654824,5.X23 Y3 = 22567,75 + 0,1570038.W + 2026,002.X14 + 385,74.X15 + 51283,1.X18 +69346,33.X19 99900,86.X20 + 230,9778.X24 +248,4346.X25 Y1 : Maximum Economic Benefit Y2: Maximum Education Benefit Y3: Maximum Health Benefit W: Spatial Weight (Neighbouring effect) X1: Maximum Accesibility X5: Maximum Capacity X10: Average Sidewalk Width X11: Sidewalk pavement X14: Average Parking Space X15: Maximum Open Space X18: Maximum Lighting X19: Minimum Lighting X20: Average Lighting X21: Maximum Security Post X23: Average Security Post X24: Maximum Visit X25: Minimum Visit Conclusion Cluster Map of Local Indicator Spatial Autocorrelation (LISA) shows that the value of each benefit in kinds is not concentrated in a particular region based on the autocorrelation value. This suggests that economic, education, and health benefits are located is a random function. Whereas, benefits value in the nearest neighbour block is not much affecting the high value of benefits in block. Implicitly, the models suggests that the poor act rationally in determining the location of work based of infrastructure services that provide advantages more than the groups of nearest infrastructure in neighboring blocks. Bibliography Anselin, et al. 2004. Geoda: An Introduction to Spatial Data Analysis. USA: Urbana Champaign Badan Pusat Statistik.2012. Perkembangan Beberapa Indikator Utama Sosial-Ekonomi Indonesia. Jakarta: Badan Pusat Statistik Indonesia Bappenas.2004. Strategi Nasional Penanggulangan Kemiskinan Bab II. Jakarta: Bappenas Dardak, H. 2008. Pembangunan Infrastruktur secara Terpadu dan Berkelanjutan Berbasis Penataan Ruang. Direktorat Jendral Penataan Ruang Jung, S et al. 2009. Public Expenditure and Poverty Reduction in Southern United States. Presented at the Southern Agriculture Economics Association Annual Meeting, Atlanta January 31-February Suwandi. 2004. Perencanaan dan Strategi Penanggulangan Kemiskinan di Daerah.Jakarta: SMERU Utoro, R.I. 2006. Kajian Optimalisasi dan Tingkat Pelayanan Sarana Dasar di Kota Kecamatan Jalancagak-Subang. Tesis Dipublikasikan. Semarang: Universitas Diponegoro. Vincen, B. 2009. The Relationship between Poverty, Conflict, and Development. Journal of Sustainable Development. 2(1): 15-28 World Bank Institute. 2005. Introduction to Poverty Analysis: Poverty Manual.

Essay --

A provisional title Making the State, War and Enemies in Israel/Palestine, 1948 Hypothesis The labeling of indigenous communities as dangerous enemies is not a static expression of a belief, but an ongoing communicative process within the settler society. I am predicting that as each of the hypothesized technologies mentioned below developed, the dissemination of critical counter-categorizations declined. H1) Expulsions were carried out by specialized armed units in a routine fashion soldiers critique declined as the war progressed H2) the absorption of competing militias within the Israeli Defense Force (IDF) as a newly formed national army lessened reciprocal criticism of the treatment of the Palestinians; press editorials of the main militias criticized each other’s treatment of the Palestinian communities, decreased as the war went on H3) it became easier to shield the army’s actions from scrutiny as fighting spread away from the bigger cities critical reports by non-army affiliated civilians decreased as the fighting spread wider H4) the political leadership minimized their resistance to covert decision-making within the security establishment as the war continued, there was a decrease in criticism of the decision making process that led to the expulsions. The main aim of my PhD research This research investigates the dynamics within settler colonial societies that reproduce struggles with indigenous populations. Specifically, I ask how the formation of the colonial settler state enables the pernicious labeling of colonised communities during periods of conflict. The case is the War of 1948, during which some 80% of the Palestinian population was expelled from the area that became the State of Israel. For this to happen, P... ...rch There are many resources that I am planning to use for my studies: Cohen, Hillel. 2008. Army of Shadows: Palestinian Collaboration with Zionism. Ehrlich, Avishai. 1987. â€Å"Israel: Conflict, War and Social Change† Esber, Rosemary M. 2009. Under the Cover of War: The Zionist Expulsion of the Palestinians. Flapan, Simha. 1987. The Birth of Israel: Myths and Realities. Halbrook, Stephen. 1972. "The Class Origins of Zionist Ideology" Masalha, Nur. 1997. A Land without a People: Israel, Transfer and the Palestinians McClintock, Anne. 1995. Imperial Leather: Race, Gender and Sexuality in the Imperial Contest. Ram, Uri. 1995. The Changing Agenda of Israeli Sociology: Theory, Ideology, and Identity. Zureik, Elia T.1979. The Palestinians in Israel: a Study in Internal Colonialism. More books and researches by Tom Pesah and Illan Pape are also sources to my studies. Essay -- A provisional title Making the State, War and Enemies in Israel/Palestine, 1948 Hypothesis The labeling of indigenous communities as dangerous enemies is not a static expression of a belief, but an ongoing communicative process within the settler society. I am predicting that as each of the hypothesized technologies mentioned below developed, the dissemination of critical counter-categorizations declined. H1) Expulsions were carried out by specialized armed units in a routine fashion soldiers critique declined as the war progressed H2) the absorption of competing militias within the Israeli Defense Force (IDF) as a newly formed national army lessened reciprocal criticism of the treatment of the Palestinians; press editorials of the main militias criticized each other’s treatment of the Palestinian communities, decreased as the war went on H3) it became easier to shield the army’s actions from scrutiny as fighting spread away from the bigger cities critical reports by non-army affiliated civilians decreased as the fighting spread wider H4) the political leadership minimized their resistance to covert decision-making within the security establishment as the war continued, there was a decrease in criticism of the decision making process that led to the expulsions. The main aim of my PhD research This research investigates the dynamics within settler colonial societies that reproduce struggles with indigenous populations. Specifically, I ask how the formation of the colonial settler state enables the pernicious labeling of colonised communities during periods of conflict. The case is the War of 1948, during which some 80% of the Palestinian population was expelled from the area that became the State of Israel. For this to happen, P... ...rch There are many resources that I am planning to use for my studies: Cohen, Hillel. 2008. Army of Shadows: Palestinian Collaboration with Zionism. Ehrlich, Avishai. 1987. â€Å"Israel: Conflict, War and Social Change† Esber, Rosemary M. 2009. Under the Cover of War: The Zionist Expulsion of the Palestinians. Flapan, Simha. 1987. The Birth of Israel: Myths and Realities. Halbrook, Stephen. 1972. "The Class Origins of Zionist Ideology" Masalha, Nur. 1997. A Land without a People: Israel, Transfer and the Palestinians McClintock, Anne. 1995. Imperial Leather: Race, Gender and Sexuality in the Imperial Contest. Ram, Uri. 1995. The Changing Agenda of Israeli Sociology: Theory, Ideology, and Identity. Zureik, Elia T.1979. The Palestinians in Israel: a Study in Internal Colonialism. More books and researches by Tom Pesah and Illan Pape are also sources to my studies.

Myth Study Guide

CLT3378 Exam 1 Dr. Branscome Section 4 http://quizlet. com/14533032/clt3378-flash-cards/ Above is a link to a useful, flash card, study tool to help master these terms. * Hero: Figures in whom the gods take a special interest. An example of a hero in Greek culture is Hercules. * Trickster: Tricksters are amoral, shape-shifting deceivers in mythology. An example in the Babylonian Enuma Elish is the god Ea. * Polytheism: The belief and acknowledgement of many gods. Polytheistic cultures include the Greeks, Canaanites and Babylonians. Anthropomorphism: Conception of gods â€Å"in shape of human beings,† have features of humans and act like humans. An example of this is Baal in the Canaanite Baal Cycle. * Binaturalism: Conception of gods with as having â€Å"two natures. † An example of binaturalism is the Babylonian Tiamat, who is both a god and a thing (sea). * Syncretism: Adaptation of one culture's mythic beliefs by another culture. An example is the Sumerian Inanna is the same as the Akkadian Ishtar. * Sphere of Influence: Areas with which gods are associated/have power. For example the Greek god Zeus is the god of rain, lightning, kingship, hospitality. Primordial Waters: Waters that exist at beginning of or even before creation. In many creation myths. Usually precede the sea and other large bodies of water * Ancient Near East: The area encompassing Mesopotamia, Canaan, Israel, Anatolia and Egypt in which many myths were adopted such as the Babylonian Enuma Elish. The Ancient Near East does not include Ancient Greece. * Mesopotamia: Mesopotamia is known as the land between the Tigris and Euphrates Rivers. Cultures such as the Babylonians resided there and assembled the creation myth, the Enuma Elish. * Sumerians: The Sumerians were the first people to inhabit Mesopotamia.They are considered the first human civilization and influenced the Akkadians. * Akkadians: The Akkadians were a culture in Mesopotamia. They overtook the Sumerians and adopted their spoken language. * Babylonians: The Babylonians were a culture in Mesopotamia. They created the myth the Enuma Elish and spoke a dialect of the Akkadian language. * Enuma Elish: A Babylonian Myth was written about 2000 BCE. This myth is a creation myth and succession myth that involves a great battle between the storm god Marduk and Tiamat, the god of the seas. * Marduk: The storm god in the Babylonian Enuma Elish.He is the son of Ea and Damkina, is crowned king of the gods and defeats Tiamat, creating the heavens and the earth. * cuneiform: Cuneiform is a type of script writing on tablets commonly used by ancient cultures such as the Babylonians. The myth the Enuma Elish was written by the Babylonians in cuneiform. * Apsu: Apsu is the binatural, Babyloninan god of freshwater who is the husband of Tiamat. Apsu is killed in the Enuma Elish by Ea. * Tiamat: Tiamat, the wife of Apsu, is the binatural, Babylonian god of the seas. In the Enuma Elish, Tiamat battles the storm god M arduk and loses. Lahmu: Lahmu is the son of the gods Tiamat and Apsu. In the Babylonian Enuma Elish, Lahmu is described as being formed from the mingling waters of Apsu and Tiamat. * Lahamu: Lahamu is the daughter of the gods Apsu and Tiamat. In the Babylonian Enuma Elish, Lahmu is described as being formed from the mingling waters of Apsu and Tiamat. * Anshar: Anshar is the Babylonian sky god. In the Enuma Elish, he is the son of Lahmu and Lahamu. * Kishar: Kishar is the Babylonian earth goddess. In the Enuma Elish, she is the daughter of Lahmu and Lahmu. * Anu: Anu is the son of both Anshar and Kishar.In the Babylonian Enuma Elish, Anu gives Marduk the four winds to defeat Tiamat. * Ea/Enki/Nuddimud: Ea is the Babylonian trickster god who is the father of Marduk. In the Enuma Elish, Ea discovers Apsu's plot to wage war against the gods and Ea kills him. * Mummu: Mummu is a vizier in the Babylonian Enuma Elish. In this myth, Mummu gives Apsu the go ahead to kill the gods and is cap tured by Ea once he discovers Mummu's plot. * Damkina: In the Babylonian Enuma Elish, Damkina is the mother of Marduk. She is the consort of Ea. * Qingu/Kingu: Qingu is the leader of Tiamat's army of eleven monsters in the Babylonian Enuma Elish.Tiamat also gives Qingu the Tablet of Destinies. * Tablet of Destinies: The Tablet of Destinies is given to Qingu in the Babylonian Enuma Elish. Marduk kills Tiamat and her army and reclaims the Tablet of Destinies. * Semitic: Semitic is a Mesopotamian culture that speaks a language similar to the language Hebrew. The Akkadians spoke this language. * Amorites: Amorites are a people that overthrew the Sumerians in Mesopotamia in 1900 BCE. They spoke a dialect of Akkadian. * Babylon: Babylon is the established capital city of Mesopotamia when controlled by the Amorites.People that lived in the capital city of Babylon were known as Babylonians and they are attributed for adopting the Enuma Elish. * ziggurat: Ziggurat is the temple in which gods were worshiped in Mesopotamia. Each city-state had its own patron god, and that god was worshipped in a ziggurat. * Akitu: Akitu is also known as the Babylonian New Year Festival. This festival honored Marduk as the King of the gods in the city of Babylon. * Baal Cycle: The Baal Cycle is a group of poems that surround the Canaanite god Baal. These myths involve Baal's battle with Yam, Baal's battle with Mot, and the dilemma surrounding his palace. Ugarit: Ugarit was a coastal trading city which was prosperous around 1400 BCE. This city is where thousands of clay tablets were found, including the Canaanite Baal Cycle * Canaan: Canaan is the region in which Ugarit was located. In this region, the Baal Cycle was adopted. * Canaanite: Canaanites are the people who lived in the region of Canaan. They were one of the first cultures to use an alphabetic writing system instead of a cuneiform system. * El: El is the father of the gods in Canaanite mythology. In the Baal Cycle, El agrees to give up Baal's hiding place to Yam so they could battle. Baal: Baal is the storm god mentioned in the Canaanite Baal Cycle. He uses two clubs to defeat Yam and become known as â€Å"Baal the Conqueror. † * Hadad: Hadad is another name for the storm god Baal. In Caananite culture, Hadad means â€Å"thunderer. † * Dagon: Dagon is the father of Baal in the Baal Cycle. He is the god of grain. * Zaphon: Zaphon is the sacred mountain that belongs to Baal. In the Canaanite Baal Cycle, Baal's palace is constructed here. * Asherah: In Canaanite mythology, Asherah is the wife of the god El. She is known as the Mother of the Gods. * Anat: In Canaanite myhtology, Anat is the sister of Baal.She is the bloodthirsty goddess of war and hunting who slaughters Yams warriors in the Baal Cycle. * Kothar-wa-Hasis: In Canaanite mythology, Kothar is a craftsman god. In the Baal Cycle, he creates the clubs Baal uses to defeat Yam and Baal's house out of cedar. * Shapash: Shapash is the sun go ddess in Canaanite mythology. In the Baal Cycle, she advises Baal to create a substitute that Mot will kill instead of Baal himself. * Attanu-Purlianni: Attanu-Purlianni is the name of the chief priest of the temple of Baal. The Ugaritic text the Baal Cycle was found in his library. Ilimiku: Ilimiku is the scribe who lived in Canaan. Ilimiku is the scribe who wrote down the Baal Cycle. * Niqmaddu II: Niqmaddu II was the king of Ugarit around 1375-1345 BCE. He was the king of Ugarit when the Baal Cycle was written. * Yam: Yam is the god of the seas in Canaanite culture. In the Canaanite Baal Cycle, Yam is defeated by the storm god Baal. * Mot: Mot is Death in  Canaanite mythology. He battles Baal in the Baal Cycle. * Ras Shamara: Ras Shamara is the modern name for the ancient city of Ugarit. Excavations of Ras Shamara gave light to Ugaritic culture, including the Baal Cycle. Hittites: The Hittites are an Indo-European people who ruled from 1700 to 1200BCE. Their mythology included over 600 gods and created the Kumarbi Cycle. * Hattians: The Hattians are a pre-Hittite people who resided in Anatolia. They were taken over by the Hittites and adopted a lot of their culture and syncretized some of their gods. * Hurrians: The Hurrians were a people who resided in northern, modern-day Syria who had an empire named Mittani. They were overtaken by the Hittites and syncretized some of their gods. * Hattusas: Hattusas is the capital of the Hittite empire.This city is where the Illuyanka Myths were found written on cuneiform tablets. * Hattian Storm God: The Hattian Storm god has no name and was the chief god of the Hittites. In version 1 of the Illuyanka Myths, the storm god defeats Illyanka when she is drunk and tied up. * Illuyanka: Illuyanka is the serpentine dragon in the Hattian Iluyanka Myths. In the first version, Illuyanka is killed by the storm god himself, whereas in the second version, Illuyanka is killed by the storm god’s son. * Purulli Festival: The Purulli Festival is the festival celebrating the arrival of spring by the Hattians.The Illuyanka Myths are associated with the Purulli Festival. * Inara: Inara is the daughter of the storm god in Hattian mythology. In the first version of the Illuyanka myths, Inara creates a feast for Illuyanka, and tricks the serpent into getting slain. * Hupasiya: Hupasiya is a mortal man who agrees to help Inara in the first version of the Hattian Illuyanka myths. In the myth, he ties up Illuyanka when she is extremely drunk and as a reward gets to sleep with Inara. * Kumarbi Cycle: The Kumarbi Cycle is considered a Hurrian literary work but is written in Hittite. These poems describe the Hurrian god of the Underworld, Kumarbi. Kumarbi: Kumarbi is the Hurrian god of the underworld. In the Hurrian Song of Kumarbi, he overthrows Anu and swallows his genitals, becoming pregnant with gods. * Alalu: Alalu is the king of the gods in Hurrian mythology and is the father of Kumarbi. In the Song of Kumarb i, he is dethroned by Anu. * Tessub: Tessub is the sky god in Hurrian mythology. In the Song of Ullikummi, Tessub battles Ullikummi. * Song of Kumarbi: The Song of Kumarbi is a succession myth in Hurrian mythology. In this myth, Kumarbi is ultimately overthrown by Tessub. * Song of Ullikummi: The song of Ullikummi is a succession myth in Hurrian mythology.In this myth, Kumarbi attempts to overthrow Tessub by impregnating a three mile rock with a child named Ullikummi to storm the heavens. * Ullikummi: Ullikummi is the child of Kumarbi and a stone in the Hurrian Song of Ullikummi. In this myth, Ishtanu spots Ulikummi growing and tells Tessub of the plot; a battle ensues and Ullikummi is defeated by Tessub. * Istanu: Ishtanu is the sun god in Hurrian mythology. In the Song of Ullikummi, Ishtanu discovers Ullikummi growing and warns Tessub about the threat. * Ubelurri: Ubelurri is the supporter of the sky in Hurrian mythology, similar to Atlas’ role in Greek Mythology.In the Hur rian Song of the Ulikummi, Ea goes to Ubelurri and cuts off Ulikummi with a cutting tool, removing Ulikummi from his hiding place * Musilis I: Musilis I is the Hittite king who was in charge of the raid of Babylon. This most likely resulted in the syncretism of the trickster god Ea in many Hittian myths. * Hattusilis I: Hattusilis I is the father of Musilis I. He was the king who founded the Hittian Empire in Anatolia. * Indo-European: The language of the Hittites which most likely originated in central Europe. This language is the ancestor to most modern day European languages. Mitanni: Mitanni is the capital of the Hurrian Empire north of Mesopotamia. Mittani is a cultural icon of the Hurrians which influence a lot of Hittite cultures. * Genesis: Genesis is the first book of the Torah and Bible which outlines two creation myths and a flood myth. This Israelite book is written in mostly prose which is drastically different than other myths of the time such as the Enuma Elish and th e Baal Cycle. * Israelites/Hebrews: The Israelites are a culture who resided in Canaan and were monotheistic. They are responsible for constructing the book of Genesis. ‘elohim: ‘Elohim is the title of the Israelite god in Genesis. This name is similar to the Canaanite ‘el but is a title rather than a name. * Yahweh: Yahweh is the name of the Hebrew God. Yahweh is a name given to call God in the Hebrew Book of Genesis. * ‘adonay: ‘Adonay means lord and is the newer name people used to describe god after 538 BCE. This is because people believed that Yahweh was too holy for humans to speak. * monolatry: Monolatry is the acknowledgement that there are many gods; however, only one is worshipped. This was the view of the Hebrew culture. * monotheism: Monotheism is the belief that there is only one god.This is the view of Hebrews after the Babylonian Exile in 536 BCE. * Leviathan: Leviathan is the sea creature that symbolizes evil in the Hebrew culture. In Ge nesis, Yahweh defeats the Leviathan, similar to Marduk defeating Tiamat. * Rahab: Rahab is another name for the sea serpent that Yahweh defeats. In Israelite mythology, the battle between Rahab and Yahweh is symbolism for the battle between order and chaos. * bereshith: Bereshith is the Hebrew word meaning â€Å"in the beginning. † This name is a description of chapter 1 of Genesis because it describes the Israelite myth of creation. JEDP Theory: The JEDP theory is the modern theory describing the Hebrew Torah, which contains Genesis. The theory explains that there are many discrepancies because the author was compiling several stories into one which means there are four distinct authors to the Torah. * shemesh: Shemesh is Hebrew word meaning Sun. This word is used in Genesis to distinguish it from other cultures around the same time such as the Ugaritic sun god â€Å"Shapash,† because the author of Genesis didn’t want to create the impression that Yahweh was cr eating a binatural god. * yareah: Yareah is the Hebrew word meaning Moon.This word is used in Genesis to distinguish it from other cultures around the same time such as the Ugaritic moon god â€Å"Yarikh,† because the author of Genesis didn’t want to create the impression that Yahweh was creating a binatural god. * tehom: Tehom is the Hebrew word meaning deep in Genesis. This word is used to refer to the primordial waters which are associated with chaos and disorder. * cosmocentric: Cosmocentric is used to refer that the creation of both the heavens and earth are created before humans. This idea is used in the first Hebrew creation myth in Genesis, Chapter 1. geocentric: Geocentric is a term used to refer to the creation of the earth, sea and plants. A geocentric creation is mentioned in the first creation myth of the Hebrew Genesis, which occurs on the third day. * anthropocentric: Anthropocentric is a term used to refer to creation of humans being the most important, followed by the Earth and other aspects. This concept is featured in the second creation myth of the Hebew Genesis. * Tree of Knowledge: The Tree of Knowledge is what the serpent in the second creation myth of the Hebrew Genesis lures the man and woman too.The serpent, a trickster, promises the man and woman that eating from the Tree of Knowledge will make them God-like. * Tree of Life: The Tree of Life represents immortality in the Hebrew Genesis. Yahweh warns Adam and Eve to not eat from the Tree of Knowledge; when they disobey, he bans them from the garden so as to prevent them from eating of the Tree of Life and gain immortality. * ‘itsavon: ‘Itsavon is the Hebrew word meaning pain and toil. This word is mentioned in the second creation myth of the Hebrew Genesis to refer to the punishment that Yahweh bestows upon Adam and Eve for eating from the Tree of Knowledge.For women, it means pain during childbirth and for men it means toiling in the soil. * ‘adam: â⠂¬ËœAdam is the Hebrew word meaning â€Å"man. † This word is used as a pun on the word ‘adamah in Genesis because ‘adamah means clay and the first man is made from clay. * ‘adamah: ‘Adamah is the Hebrew word meaning clay. This word is used as a pun on the word ‘adam in Genesis because ‘adam means man and clay is used to create the first man. * Adam: Adam is the name given to the first created man in the second creation myth of the Hebrew Genesis. Adam is very obedient to Yahweh, but disobeys him when he accepts fruit from the Tree of Knowledge from Eve. Eve: Eve is the name given to the first created woman in the second creation myth of the Hebrew Genesis. Eve is tricked by the serpent into eating from the Tree of Knowledge and is punished by Yahweh. * Tanakh: Tanakh is the word given to describe the Jewish Bible. The first book of the Tanakh is the book of Genesis which outlines creation. * Israelite: An Israelite is an inhabitant of the ancient kingdom of Israel. Israelites were the first believers in monotheism and authored the book of Genesis. * Solomon: Solomon is the son of David, whose reign marks the high point of political power of Ancient Israel.Solomon built a temple in Jerusalem to worship the one, Hebrew, god: Yahweh. * Babylonian Exile: The Babylonian exile is when the Babylonians destroyed Jerusalem in 586 BCE and deported the Israelites to Babylon. This exile marked the point in which the Israelites shifted from monolatry to monotheism. * Cyrus the Great: Cyrus the Great is Persian conqueror of Babylon in 538. He allowed the Israelites to return to their homeland and rebuild Jerusalem. * Hesiod: Hesiod is the Greek Poet who wrote the Theogony. In the beginning of the Theogony, Hesiod calls on the Muses to assist him in writing the myth. Theogony: The Greek Theogony is both a creation and a succession myth written by Hesiod around 700 BCE. This myth describes the creation of the universe and the succes sion of Kronos over Ouranos, and Zeus over Kronos. * proem: A proem is a short introduction in the opening lines of a poem that introduces a main theme. The Greek Theogony includes a proem in which Hesiod calls on the Muses for inspiration. * Muses: The Muses are goddesses that are believed in Greek mythology to inspire poets. In the Greek Theogony? the Muses inspire Hesiod to write the story of creation. * Helikon: Helikon is a mountain in Greece.In Greek mythology, this mountain is believed to serve as the home for the Muses. * Chaos: Chaos is the first god created in the Greek Theogony. Hesiod describes the binatural god Chaos as a large void and gap of empty space. * Gaia/Ge: Gaia is the binatural goddess of the Earth. In the Greek Theogony, she is considered to be one of the first four primal gods. * Tartaros: Tartaros is binatural god of the area below underworld. Considered to be one of the primal gods in the Greek Theogony, Tartaros is considered to be a prison where the Tit ans were confined. * Eros: Eros is the Greek, binatural, goddess of sexual desire.Eros is considered to be one of the primal gods in the Theogony. * Erebos: Erebos is the god of the underworld in Greek mythology. In Hesiod’s Theogony, Erebos is born as a result of pathogenesis and conceives Air and Day with Night. * Ouranos: Ouranos is the god of the sky in Greek mythology. In Hesiod’s Theogony, Ouranos mates with Gaia and gives birth to the titans, Cyclopes and the Hundred-handers. * Titans: The Titans are the children of Ouranos and Gaia in Greek mythology. In Hesiod’s Theogony, the Titans are defeated by Zeus and the Hundred-handers and are thrown into Tartaros. Cyclopes: The Cyclopes are the children of Gaia and Ouranos in Greek mythology. In Hesiod’s Theogony, Zeus frees the Cyclopes from Tartaros and they make his thunderbolts which are used to defeat the Titans. * Hundred-handers: The Hundred-handers are the children of Gaia and Ouranos in Greek My thology. In Hesiod’s Theogony, the Hundred-handers help Zeus defeat the Titans. * Zeus: Zeus is the king of the gods in Greek mythology. In Hesiod’s Theogony, Zeus throws Kronos into Tartaros and becomes King of the Gods. * Kronos: Kronos is a titan in Greek mythology.In Hesiod’s Theogony, Kronos stands up to Ouranos, castrates Ouranos with the sickle of adamant, and becomes the king of the gods until his son Zeus overthrows him. * sickle: A sickle is a weapon that Kronos uses to castrate Ouranos in the Greek Theogony. This sickle is given to Kronos by Gaia because she is furious that Kronos sent her children to Tartaros. * adamant: Adamant is a metal in Greek Mythology described as being the strongest metal in the world. Gaia gives Kronos a sickle made of this to castrate his father, Ouranos. * aphros: Aphros is the sea foam in Greek mythology from which Aphrodite is born.This foam is created when Kronos castrates his father Ouranos and throws his genitals into the sea. * Aphrodite: Aphrodite is the goddess of beauty in Greek Mythology. In Hesiod’s Theogony, she is born from the aphros that are a result of Ouranos’ castrated genitals in the sea. * Rhea: Rhea is wife and sister of Kronos in Greek Mythology. In Hesiod’s Theogony, Gaia tells Rhea to hide Zeus on Crete because Kronos begins eating all of his children as they are born because a prophecy from Gaia and Ouranos states that Kronos would be overthrown by his son. Olympians: The Olympians are the children of Rhea in Greek Mythology. In Hesiod’s Theogony, the Olympians help wage war with Zeus against the Titans. * Titanomachy: Titanomachy is the part of the Greek Theogony that describes battle with the Titans. The titans are thrown into Tartaros by Zeus at the end of the Titanomachy. * Metis: Metis is the early mate of Zeus in Greek mythology. In the Theogony, Metis becomes pregnant and Zeus swallows her because a prophecy is known that Zeus’ son wi ll overthrow the king of the gods. * Athena: Athena is the goddess of wisdom and cleverness in Greek mythology.In the Theogony, Athena is born from Zeus’ head after swallowing the pregnant Metis. * Typhoios: Typhoios is the son of Gaia and Tartaros in Greek mythology. This 100 headed, fire-breathing dragon battles Zeus, loses and is thrown into Tartaros. * Apollodorus: Apollodorus is falsely ascribed as the Greek writer who compiled the Library. Apollodorus includes a different version of the battle between Zeus and Typhoios than what is written in Hesiod’s Theogony. * Library: The Library is a Greek mythological handbook written around the first or second century CE.The Library is falsely attributed to Apollodorus, rather â€Å"Psuedo-Apollodorus† wrote the Library. * Delphyne: Delphyne is a dragon in Greek Mythology that guards the sinews of Zeus. These sinews were stolen from Zeus by Typhon. * Mt. Aitna: Mt. Aitna is the location in Apollodorus’ versio n of Zeus vs. Typhon in which Zeus attacks Typhon. Typhon is trapped under the mountain by Zeus and it subsequently becomes volcanic. * Phoenicians: The Phoenicians were a people living on the coast of modern-day Lebanaon. The Greeks adopted an alphabet script from them and created the Greek alphabet as a result. Ascra: Ascra is the city-state in which Hesiod is born. Hesiod is the author of the Greek Theogony. * Cyme: Cyme is the city in the Asia minor where Hesiod’s father left to move to Ascra. This city is important because living close to non-Greek cultures allowed Hesiod to learn many foreign myths, which most likely influenced his writing of the Greek Theogony * Atrahasis: Atrahasis is a Babylonian flood myth that describes Atrahasis, the king of the city of Shurupakk, survival. In the myth, Atrahasis builds a boat and survives the flood that lasts for seven days and seven nights. Ipiq-Aya: Ipiq-Aya is the author of the Babylonian flood myth Atrahasis. He wrote the poe m on three tablets in cuneiform. * Ellil: Ellil is the gods’ boss in in Babylonian Atrahasis. The noise of the humans anger Ellil and he sends a plague, a famine, a drought and finally a flood to destroy humanity. * Mami/Nintu: Mami is the creator goddess in Babylonian mythology. In Atrahasis, Mami creates humans from the blood of Ilawela and clay, creating seven men and seven women. * Ilawela: Ilawela is a Babylonian god who is slain in order to create humans.Mami uses the blood of the slain Ilawela to create humans to do the work of the gods. * Shuruppak: Shurupakk is the city in which Atrahasis is king. In the Babylonian Atrahasis, Ellil sends a plague to the city of Shuruppak to kill all humanity. * Namtara: Namtara is the god that the people of Shuruppak worship once the plague occurs. In the Babylonian Atrahasis, Namtara notices how all the people of the city are only worshipping him and he uplifts the plague to save humanity. * Adad: Adad is the god that the people of Shuruppak worship once the famine occurs.In the Babylonian Atrahasis, Adad notices how all the people of the city are only worshipping him and he uplifts the famine to save humanity. * reed hut: The reed hut is mentioned in the Babylonian Atrahasis when Enki promises not to tell humans about the flood. Instead, Enki tells the wall of a reed hut that a flood will happen and Atrahasis overhears this message to the reed hut and acts on the advice. * Epic of Gilgamesh: The Epic of Gilgamesh is a popular work made up of 12 cuneiform tablets. On the eleventh tablet of the Babylonian Epic of Gilgamesh, is where the flood myth with Utnapishtim is found. Utnapishtim: Utnapishtim is the king of the city of Shuruppak. In the Babylonian Epic of Gilgamesh, Utnapistim is warned of a coming flood by Ea, survives and is granted immortality. * bitumen: Bitumen is the material used in making boats waterproof. In the Babylonian Epic of Gilgamesh, Utnapishtim uses bitumen to make his boat waterproof an d survive the huge flood. * Mt. Nimush: Mt. Nimush is the mountain that Utnapishtim lands on at the end of the flood in the Babylonian Epic of Gilgamesh. From this mountain, Utnapishtim releases the three birds, a dove, a swallow and a raven to see if there is land. Noah: Noah is the righteous man who evades the Flood in the Hebrew Genesis. God tells Noah to build a boat and to bring two of each animal with him. * cypress wood: Cypress wood is the wood that is explicitly stated by God to be used in the building of the boat. In the Hebrew Genesis, God gives Noah very specific direction on how to build the boat including that the wood must be cypress and even the exact dimensions. * Mt. Ararat: Mt. Ararat is the mountain in which Noah lands on at the end of the flood. In the Hebrew Genesis, Noah sends out a raven and doves from this mountain to see if there is land. berit: Berit is the formal agreement with life on Earth that he will never send any more floods. This agreement was made between God and Noah at the end of the Hebrew Genesis. * Ovid: Ovid is a roman poet who was exiled from Rome by Augustus. Ovid is the author of Metamorphoses. * Metamorphoses: Metamorphoses is a myth written by Ovid. This Greco-Roman myth explains the creation of the universe and a flood. * Augustus: Augustus is the Roman emperor around the time when Ovid wrote his Metamorphoses. Augustus sent Ovid out of Rome in exile for being critical of his rule. Stoic: Stoic is the architect god in Roman mythology. In the Greco-Roman Metamorphoses, there are two stoic doctrines present which describe the flood and conflagration. * Prometheus: Prometheus is one of the four possible creators of humans. In the Greco-Roman Metamorphoses, Prometheus uses earth and water to create humans. * Golden Age: The golden age is a time of peace and abundance in Greco-Roman mythology. This time was ruled by Saturn and is considered to be the best. * Saturn: Saturn is the Roman god who ruled over the Golden Ag e.In Ovid’s Metamorphoses Saturn ruled and granted an abundance of peace of prosperity. * Silver Age: The silver age is the second age in the Greco-Roman Metamorphoses. This period Is ruled by the god Jupiter and is a time when men become more immoral. * Bronze Age: The Bronze Age occurs after the Silver Age in Ovid’s Metamorphoses. This age does not last very long as men are very warlike and kill each other quickly. * Iron Age: The Iron Age occurs after the Bronze Age in Ovid’s Metamorphoses. This age is considered to be our own age, in which technology is advanced, and humans have begun to sail and mine. Lycaon: Lycaon is the king of Arcadia (Greece). In the Greco-Roman, Metamorphoses, Lycaon is tested by the god Jupiter and is seen as a bad host. Lycaon is transformed into a wolf as a result. * xenia: Xenia is the Greek word meaning hospitality. Jupiter is the god of xenia as he punishes poor hosts. * xenos: Xenos is the Greek word meaning guest or host. In O vid’s Metamorphoses, Jupiter is the xenos of Lycaon and Lycaon shows him poor hospitality by giving him human flesh to eat. * Arcadia: Arcadia is the region of Greece where Lycaon is king in the Greco-Roman Metamorphoses.Arcadia is the place in which Jupiter disguises himself as a human and catches Lycaon’s poor hospitality. * ekpyrosis: Ekpyrosis is a Greek word meaning conflagration. Conflagration is one of the Stoic’s doctrines which describes an extensive fire that destroys a great deal of land. Jupiter considers ekpyrosis in Ovid’s Metamorphoses, but rejects the idea in fear that the flames might reach the heavens. * kataklysmos: Katakylsmos is a term describing a devastating flood. This stoic doctrine is the one chosen by Jupiter in the Greco-Roman Metamorphoses to punish humanity for being poor hosts. Neptune: Neptune is Jupiter’s brother in Greco-Roman Mythology. In Ovid’s Metamorphoses, Neptune aides Jupiter in sending the flood. * adynaton: Adynaton is a Greek word meaning impossible. This refers to the topsy-turvy world in the Greco-Roman Metamporphoses created after Jupiter’s flood, for example dolphins stuck in trees. * Deucalion: Deucalion is the son of Promethius in Greco-Roman Mythology. In Metamorphoses, he survives the flood with his wife * Pyrrha: Pyrrha is the wife of Deucalion and the daughter of Epimetheus in Greco-Roman Mythology.In Metamorphoses, she survives the flood with Deucalion and prays to mountain gods, nymphs and Themis. * Epimetheus: Epimetheus is the brother of Prometheus in Greco-Roman mythology. In the Metamorphoses, the daughter of Epimetheus survives the flood. * Mr. Parnassus: Mt. Parnassus is the mountain where Deucalion and Pyyrha are swept during Jupiter’s flood in the Greco-Roman Metamorphoses. On this mountain, Deucalion and Pyyrha pray to the many gods during the flood. * Themis: Themis is the oracle that survives Jupiter’s flood in the Greco-Roman Meta morphoses.In the text, Themis tells Deucalion and Pyrrha to throw the bones of your mother behind your back, which leads to creation of humanity. * Tomis: Tomis is the place that Ovid, the roman poet and author of the Greco-Roman Metamrphoses, was exiled to. Ovid wrote poetry in Tomis and sent it to his wife in Rome. * carmen et error: Carmen et error is a latin term that means â€Å"a poem and a mistake. † Ovid, the author of the Greco-Roman Metamorphoses, uses this to refer to the reasons he was exiled from Rome. The poem was his guide to pick up women, Ars Amatoria, and his mistake was his sexual involvement with Julia, Emperor Agustus’ daughter.

Emotional Poems for Veterans Day

When emotions take over, the poet within you often emerges. These Veterans Day excerpts from poems touch the heart and soul of every patriot. They will send chills down your spine. They bring the horror of war home. If you know a veteran, share these words to let them know their devotion to country is important and appreciated. Veterans Day Poems Stephen Crane War Is Kind Do not weep, babe, for war is kind.Because your father tumbles in the yellow trenches,Raged at his breast, gulped and died,Do not weep.War is kind. Philip Freneau On the Departure of the British From Charleston But fame is theirs — and future daysOn pillard brass shall tell their praise;Shall tell — when cold neglect is dead —These for their country fought and bled. Walt Whitman Leaves of Grass I saw battle-corpses, myriads of them,And the white skeletons of young men — I saw them;I saw the debris and debris of all the dead soldiers of the war;But I saw they were not as was thought;They themselves were fully at rest — they suffer’d not;The living remain’d and suffer’d  Ã¢â‚¬â€ the mother suffer’d,And the wife and the child, and the musing comrade suffer’d,And the armies that remain’d suffer’d. Edgar Guest The Things That Make a Soldier Great Endanger but that humble street whereon his children run,You make a soldier of the man who never bore a gun.What is it through the battle smoke the valiant soldier sees? John McCrae In Flanders Fields In Flanders fields the poppies blowBetween the crosses, row on row,That mark our place; and in the skyThe larks, still bravely singing, flyScarce heard amid the guns below. Li Po Nefarious War In the battlefield men grapple each other and die;The horses of the vanquished utter lamentable cries to heaven,While ravens and kites peck at human entrails,Carry them up in their flight, and hang them on the branches of dead trees. Rudyard Kipling Tommy Its Tommy this, and Tommy that,And chuck him out the brute,But its Savior of his Country,When the guns begin to shoot. Siegfried Sassoon Aftermath But the past is just the same — and War’s a bloody game...Have you forgotten yet?...Look down, and swear by the slain of the War that you’ll never forget. Wilfred Owen Anthem for Doomed Youth What passing-bells for these who die as cattle?Only the monstrous anger of the guns.Only the stuttering rifles’ rapid rattleCan patter out their hasty orisons. Alfred, Lord Tennyson The Charge of the Light Brigade Half a league, half a league,Half a league onward,All in the valley of DeathRode the six hundred.‘Forward, the Light Brigade!Charge for the guns!’ he said:Into the valley of DeathRode the six hundred. Elizabeth Barrett Browning Mother and Poet Dead! One of them shot by the sea in the east,And one of them shot in the west by the sea.Dead! both my boys! When you sit at the feastAnd are wanting a great song for Italy free,Let none look at me! Sophie Jewett Armistice We pray the fickle flag of truceStill float deceitfully and fair;Our eyes must love its sweet abuse;This hour we will not care,Though just beyond to-morrows gate,Arrayed and strong, the battle wait.