Stunned, Astounded and Astonished

Stunned, Astounded and Astonished Stunned, Astounded and Astonished Stunned, Astounded and Astonished By Maeve Maddox stun: c.1300, to daze or render unconscious (from a blow, powerful emotion, etc.), probably aphetic of O.Fr. estoner to stun astound: 1600, from M.E. astouned, astoned (c.1300), pp. of astonien to stun astonish: 1340, astonien, from O.Fr. estoner to stun, from V.L. *extonare, from L. ex- out + tonare to thunder; so, lit. to leave someone thunderstruck. Although all three words derive from the same source, each has a different connotation in English. Stun seems to carry the strongest emotional punch, perhaps because it has only one syllable, but also because it has a literal meaning. The other two words are always used figuratively. (I’ve never seen the word â€Å"astonish† used to describe the effect of a literal lightning strike.) Astound and astonish suggest amazement, but the surprise engendered is not necessarily accompanied by the emotional pain suggested by the word stun. He was astounded by the bureaucrats stupidity. They were astonished by the magicians illusions. He was stunned by the unexpected death of his wife. The following headlines and captions from the web got me thinking about these words: Tendulkar stunned at his wax likeness Israel stunned at US firmness on freezing settlements Richard Dreyfuss Stunned at Natashas Accident Twilights Lefevre stunned at loss of role Crowds Stunned at Jacksons Death What first caught my attention was the use of the preposition â€Å"at† after stun instead of the usual â€Å"by.† The use of â€Å"at† instead of â€Å"by† has the effect of distancing the emotion. The metaphor is one of being hit over the head. One isn’t â€Å"stunned at a hammer,† but â€Å"stunned by a hammer.† One is stunned by bad news, not â€Å"at† it. My second observation was that in at least two of the headlines, either astounded or astonished would have been the more appropriate choice. As a general rule, I’d save the word stun for a truly tragic context and use astound and astonish to convey extreme surprise. As for the use of stunning in inappropriate contexts, here’s what David Auburn has to say in the Oxford American Writer’s Thesaurus (p. 861): stunning is probably the most overused synonym for â€Å"very good,† especially in movie ads and book blurbs . . . Use of the word in this context has become not only an empty clichà ©, but also annoyingly counterintuitive: wouldn’t you be more likely to feel stunned by something bad than by something good? Want to improve your English in five minutes a day? Get a subscription and start receiving our writing tips and exercises daily! Keep learning! Browse the Misused Words category, check our popular posts, or choose a related post below:How to Format a US Business LetterExpanded and ExtendedThrew and Through

Summer Olympic Games in China Essay Example | Topics and Well Written Essays - 1500 words

Summer Olympic Games in China - Essay Example to boycott the Olympic opening ceremonies. The Chinese constitution was drafted in 1921 and included no references to religion. This was part of the beginning of China's move toward communism and atheism. With Mao Tse Tung's Red Book and Cultural Revolution came the persecution of anything associated with religion. During the Cultural Revolution more than 6000 monasteries were destroyed (Time For Kids, p1). For all intensive purposes the political leadership took the place of religion and religious leadership. Recently the Chinese politicians have revised their constitution to include the word "religion" for the first time since 1921 (America, p6(1)). In addition the politicians included key wording that opened up the possibility of religious observance within China: "The Party strives to fully implement its basic principals for its work related to religious affairs and rallies religious believers in making contributions to economic and social development" (America, p6(1)). The Chinese Communist Party leaders have also been quoted as saying that "religion can play a role in creating a "harmonious society", a term they associated with economic growth and social cohesion" (The Christian Century, P19(1)). As stated above, a religion can be practiced if it "rallies religious believers in making contributions to economic and social development". In essence, if your church contributes to the social welfare of the community than it will be approved by the Religious Affairs Bureau (RAB). Why the Change For many Chinese, daily life consists of a meager existence. It is better than forty years ago when many Chinese were starving. Many social programs do not meet the needs of the many rural Chinese. Many rural Chinese turn to religious organizations within their villages to fund social programs such as schooling and health care. Because of the great need, and the Chinese Communists Party's inability to meet the need, the Party is turning a "blind eye' to the religious organizations in rural villages (The Economist, p25). In one village they worship the Black Dragon. Their temple has been rebuilt (it was destroyed by Maoists) and children are encouraged to work hard in the name of the "Black Dragon". The village services are supplemented by funds from the Black Dragon Temple. The Chinese Communist Party has turned a blind eye to the Black Dragon Temple because it does support social services needed by the community that the government cannot afford to provide. The "officials in Yulin, the prefecture to which Hongliutan (the village) belongs, give the Temple their blessing" (The Economist, p25(3)). Religions Currently, in atheist China, there exists many religions that are practiced. Some who practiced go unnoticed by the Chinese government while others are persecuted. Harmony is used as a determinant as to whether or not a religion is tolerated. If the religion brings social support, like in Hongliutan, then it is allowed (or not noticed). Aproximately 59% of the Chinese population are atheists while the 41% left worship as Taoists, Buddhists, Christians, Muslims, Hindus, Dongbaists, Bons, Xiantianists, and Falun

Introduction to Africa American Art Essay Example | Topics and Well Written Essays - 750 words

Introduction to Africa American Art - Essay Example The Mende people are among the largest ethnic community in Sierra Leone. They belong to a large group of people living throughout West Africa. The Main economic activity of the Mende people is farming and hunting. On the other hand, the Bamana people are based in Mali. The Bamana speakers are also known as the Bambara. The Bambara are members of the Mande culture; a large and a powerful group of people in Western Africa. Just like the Mende people, the main economic activity of the Bamana people is farming and hunting (Beneke, Mekler and Museum 45). Ceremonial dances and rituals are essential features of the tradition of both the Mende people and the Bamana people. Depending on the nature of and the location of the dance, men, and women wear different consumes and masks. For instance, the Mende people have the Sowei mask that is worn by members of the Bundu secret society or the Sande community. Women wear this mask during public ceremonies such as weddings, thanksgiving ceremonies among others (Middleton 59). The Bamana people use their ceremony and rituals in marking the passage of rites, during weddings as well as in burial ceremonies. During their dances, the performers or the dancers mask themselves using the â€Å"tyi wara† an antelope dance crest. The â€Å"tyi were† male dance crest is one of the most commonly used costumes in ceremonial activities such as weddings and other ritual activities (Kwekudee) Currently , some Bamana adhere to Muslim as their main religion but a great part of them still practise their traditional rituals ;in particular honoring their ancestors . Conversely , the Mande share many facets of the wider Bamana culture including restricting their women from wearing a veil during ceremonies . Virtually, the Mande culture is recognized for its established soroties and fraternal orders (Kwekudee). Ultimately, the Mande dancing culture is one of the most popular dances in Africa and outside Africa. Specific rhythms

Ergomatics Ltd- Product Launch Essay Example | Topics and Well Written Essays - 2500 words

Ergomatics Ltd- Product Launch - Essay Example Background Information of Ergonomics Ltd Ergonomics Ltd is a leading manufacturer of variable height furniture for the educational market. The company has strengths in the design, supply and installation of furniture for education institutions that adheres to strict government guidelines. The company has expertise in the quality and design product to meet specific need of its consumers. It supplies furniture to most of the good schools and educational institutes. The product it supplies is customized according to space need and design needs of consumers. It has been able to provide good quality products at reasonable cost. The deliveries of products are always on time. The customer focused approach; good product and service have created a brand name for Ergonomics Ltd in the market. It supplies the products directly or through the distribution network it has established in last 30 years. Its strong distribution network, good credit policies and distribution channel management have created a strong distribution network. It h as strong manufacturing base and supplier’s network that can provide them raw materials at the best prices. Being one of the leaders in the market the company has reached at the stage where it can get best prices of raw materials. It has employee focused approach. It provides best compensation, wages and working conditions to its employees. It is regarded as one of the best employers in the market. Ergonomics Ltd has a turnover of  £110,000,000 with operating profits of  £7,000,000. Company is planning to diversify in new business.

The Spanish And Ottoman Empire

The Spanish And Ottoman Empire The fourteenth and fifteenth centuries marked key points in the development of both the Spanish and the Ottoman empires. The building of the Spanish and the Ottoman Empires are both similar and different in many ways. With the discovery of the Americas and the conquering of Constantinople, both empires were emerging as world powers. Furthermore, both empires developed into strong religious empires. One major difference was the reasons for conquest between the two vast empires. The Spanish sought to improve trade whereas the Ottoman Empire sought military control. There were also many similarities and differences in how the Spanish and the Ottoman Empires developed politically. The Spanish used the Encomienda System as a base for economic and political order in the Americas. Using this system, the men who served the crown, or the encomenderos, were awarded part of the labor and produce of the natives. The Spanish king ruled through the Council of the Indies, allowing the king to appoint viceroys. Furthermore, the Spanish king could oversee the treasury office and the royal court of appeals, or audiencia. In contrast, the Ottoman Empire developed a bureaucracy, and because of religious tolerance allowed Christians and Jews to participate in the government. The Spanish and the Ottoman Empires can be compared and contrasted economically. One difference between the two empires was taxing in the Ottoman Empire. Although the Ottoman Empire was tolerant of other religions, they imposed a special tax on non Muslims called the jizya. One similarity was the establishment of trade routes in both empires. The Spanish Empire established trade routes to the Americas and the Ottoman Empire, under the rule of Suleyman, expanded populations, roads, and trade routes. Suleyman led the Ottoman Empire to the Pax Ottomanica , resulting in the golden age that allowed the empire to flourish. Furthermore, the Ottoman Empire controlled half of the Danube River, allowing them to control trade. Socially, both the Spanish and the Ottoman Empires were very strict religious empires. The Spanish were strict Catholics (maybe tolerant). Similarly, the Sultan of the Ottoman Empire was a devout Muslim. The Spanish spread Christianity throughout the Americas, converting Natives similar to how the Ottomans converted boys in poor villages top ranking janissaries. However, the two empires did differ in that the Ottoman Empire was tolerant of other religions. The Ottoman Empire tolerated other religions because by allowing the Christians and Jews to practice their religions freely, the Ottoman Turks could defend themselves against revolts and rebellions. One major difference between the two empires was their reasons for expansion and conquest. The Spanish Empire expanded to further promote trade, whereas the Ottoman Empire expanded for military control. Under a system known as devshirme the Ottoman Sultan rounded up boys between the ages of 12 and 20 from villages and trained the best 1 0 percent to be civil servants or military men known as janissaries. However a similarity can be found in the decline of these two empires, where both empires ended because of the implications of the systems they sought to improve in expansion. The Spanish, in attempts to improve trade started to decline because of a weak financial base, unable to reap the benefits of trade. Similarly, when the expansion of the Ottoman Empire stopped, the empire lacked the influx of manpower to feed its system of maintaining an efficient population of civil servants and military men. A serial military defeat followed afterwards. During the periods of 1450 to 1800, the building of the Spanish and the Ottoman Empire developed in similar and different ways. Politically, the Spanish used an encomienda system whereas the Ottomans developed a bureaucratic government. Economically, the Spanish and the Ottoman developed trade routes, but the Spanish did not impose the jizya as the Ottomans did. Socially, both empires were strictly religious but the Ottomans were more tolerant of other religions. Despite their emergence as world powers, both empires declined as a result of the Spanishs inability to develop a strong financial base and the Ottomans failure to continue maintaining a constant manpower. Whereas the Spanish easily conquered the New World, the Ottomans constantly fought against different people from Africa, Asia, and Europe. Ottoman society was divided politically into wealth producers, soldiers, Muslims, and non-Muslims. Under a system known as devshirme the Sultan rounded up boys between the ages of 12 and 20 from villages and trained the best 10 percent to be civil servants or military men known as janissaries. After the relatively easier early conquest, Spanish legislation prohibited exploration and enslavement of Indians in its New Laws of 1542. In Mexico and Peru the decree was ignored and lead to a debate about how the colonies should be run, with some prominent ruling class arguing that Indians should be treated with protection and care, while others argued for a slavery system. The Ottoman Empire was less enlightened in ideology, but ruled with brute penalties for criminal acts, and efficient administration ad legal procedures. The Sultan considered himself supreme as compared against other monarchs. Indians died because of disease, dislocation, and the rigors of mine work following the European conquest. When the Spanish monarch ended the encomienda system the colonists increasingly sought grant of lands creating rural estates that produced cultural products. Gradually, the Americas evolved into an economic base that supports Spain. As for the Ottoman Empire, its decline was drastic. When the expansion stopped, the empire lacked the influx of manpower to feed its system of maintaining an efficient population of civil servants and military men. A serial military defeat followed afterwards.

Ernest Hemingway, World War I, and Agnes von Kurowsky :: Biography Biographies Essays

Hemingway, World War I, and Agnes von Kurowsky Hemingway's World War I experiences were the source of much of the legend that later surrounded him. Brave and masculine, he was the writer who really got out there and experienced everything. Wounded in the trenches, decorated for his valour, he then threw himself into a wartime romance with the nurse who was responsible for bringing him back to health, his first love, who later jilted him for an older, aristocratic, man. This report will examine the background to these myths and assess their veracity. It was not long after the United States declared war on Germany in April 1917 that 17 year-old Hemingway, not yet finished high school, first expressed an interest in seeing some action. However his father, keen for him to follow his sister to college, settled for a compromise that saw his brother fix young Ernest up with a job in the Kansas City Star. That November, he told his family that he could not possibly wait more than another year before enlisting, saying "it will be hard enough to stay out until then". Biographer Kenneth S. Lynn argues that for the young Hemingway, the war was like a championship football game, a huge event not to be missed.1 Hemingway's letters of that winter contain references to him attempting to join the army but being refused because of a bad eye. Nobody has been able to find any evidence that such a claim is true. Lynn points to the likely falsity of the claim by mentioning the fact that Harry Truman, who was helpless without his glasses, got past the same army doctors in Kansas City that Hemingway would have had to deal with, and suggests that the prospect of squalor and danger in the trenches did not accord with Hemingway's vision of the great event of his time. At the same time, his reading of Hugh Walpole's The Dark Forest the previous year made him aware of another, heroic, and far less dangerous way of seeing the war - the Red Cross. Ernest and his friend Ted Brumback volunteered for the Red Cross in early January and in April they were assigned as second lieutenants in an ambulance unit in Italy. They were issued a regular US Army officer's uniform with full insignia, and Ernest made the most of the fact that real army privates and non-commissioned officers had to salute him, in one instance counting 367 salutes as he walked up and down Broadway. Ernest Hemingway, World War I, and Agnes von Kurowsky :: Biography Biographies Essays Hemingway, World War I, and Agnes von Kurowsky Hemingway's World War I experiences were the source of much of the legend that later surrounded him. Brave and masculine, he was the writer who really got out there and experienced everything. Wounded in the trenches, decorated for his valour, he then threw himself into a wartime romance with the nurse who was responsible for bringing him back to health, his first love, who later jilted him for an older, aristocratic, man. This report will examine the background to these myths and assess their veracity. It was not long after the United States declared war on Germany in April 1917 that 17 year-old Hemingway, not yet finished high school, first expressed an interest in seeing some action. However his father, keen for him to follow his sister to college, settled for a compromise that saw his brother fix young Ernest up with a job in the Kansas City Star. That November, he told his family that he could not possibly wait more than another year before enlisting, saying "it will be hard enough to stay out until then". Biographer Kenneth S. Lynn argues that for the young Hemingway, the war was like a championship football game, a huge event not to be missed.1 Hemingway's letters of that winter contain references to him attempting to join the army but being refused because of a bad eye. Nobody has been able to find any evidence that such a claim is true. Lynn points to the likely falsity of the claim by mentioning the fact that Harry Truman, who was helpless without his glasses, got past the same army doctors in Kansas City that Hemingway would have had to deal with, and suggests that the prospect of squalor and danger in the trenches did not accord with Hemingway's vision of the great event of his time. At the same time, his reading of Hugh Walpole's The Dark Forest the previous year made him aware of another, heroic, and far less dangerous way of seeing the war - the Red Cross. Ernest and his friend Ted Brumback volunteered for the Red Cross in early January and in April they were assigned as second lieutenants in an ambulance unit in Italy. They were issued a regular US Army officer's uniform with full insignia, and Ernest made the most of the fact that real army privates and non-commissioned officers had to salute him, in one instance counting 367 salutes as he walked up and down Broadway.

Television in the UAE & Saudi Arabia: An analysis of women’s representation

Introduction This research analyzes the ways in which women are represented on television in Arabic countries; through social programs in the United Arab Emirates, and Saudi Arabia. Since graduation in 2007, I have been employed at Dubai Media Incorporated (DMI). This has awarded me seven years of experience as a news reporter and presenter; which has helped me to understand more about common traits in Arabic television as well as its depiction of women. As a result of this background, the connection between the Arabic women of the television and the country’s government will be the primary subject that this report will explore. The rationale (epistemological, substantive, and practical) for undertaking this project stems from personal interest towards the research; as workplace experience at DMI included conducting analysis about current affairs and relations between Arabic-Gulf countries and Arabic women. This background raised a personal and moral obligation: to discover whether Arabic women are represented on TV in a negative way and what can be done to support them. This project surrounds a universal matter of gender in-equality and should be addressed as such. Arabic women (like all women around the world) should be able to work and have a proper education instead of being fated to live the life of a housewife. What makes matters more significant is the strategy the government has put in place to deliver on this mandate – manipulating the public through propaganda on common media platforms. This report will discuss more precisely what can be done if the research concludes that women’s representation is negative on Arabic television (by analyzing the source of the problem). For instance; are religious reasons, customs and traditions, different cultural backgrounds and governmental differences to blame for female representation in the mediaOr are there other factors worth considering? Secondary research into the topic will aid the report. This research will help reach a logical conclusion of the matter and also vicariously un-cover a niche in this area of study – (there was barely any information directly comparing between these two Arabic countries). So although this means the project will be a more difficult subject to research, it will be thoroughly completed in order to shed light upon the topic. For this reason, a mixed methodology application of quantitative and qualitative methods will be used to conduct my research. Moreover, the UAE and Saudi Arabia have been chosen for research because they advocate different rules in TV programming than other Arabic countries even though they all follow the same religion – Islam. Furthermore, women in these two countries have different cultural backgrounds and government. The role of television as a media platform in the Arab world has been highlighted repeatedly. Arabic TV’s image and perception must therefore be the first thing to be addressed in the process of identifying whether the representation of women is a positive or negative one. In light of this, the project addresses the following questions: How does Arabic TV present women in a positive or negative way? What are (and why are there) differences between women’s representation in these two countries, even though they share a common religion? Women’s experiences of social Arabic TV- harmful or helpful?Literature ReviewLiterature dealing directly with the relationship between the Arabic woman and her problems with representation on Arabic TV is virtually non-existent. However, with the continuous development of worldwide media, it is hardly surprising that the Middle East’s opinion of Arabic media has become more sophisticated and modern in many aspects. In light of this, many Arabic television channels have become much more well known and influential than ever before. For example, â€Å"Al-Jazeera TV† in Qatar has noticeably developed a stronger base of viewers around the world from its wide-spread signal – something that hasn’t happened to a global Arabic news station before. As a result, the middle-east now has access to a new brand of â€Å"universalized† news (Waxman, N.D.). Consequently, these channels have become more interesting in many aspects. It could even be argued that Arabic women are presented in an equal light to men on their native TV because of the positive attributes it shows women possessing. For example, channels depict women as intelligent and wise on worldwide TV stations in the Middle East; by implying they have the right to be educated, to be independent and to have their own business. Conversely, there are some local Arabic TV channels that do present women negatively. What makes this more significant is how the television stations do nothing to remedy this negative (and purposeful) representation. References to renowned academic literature will also be included that argues each side of the debate; which for all intents and purposes was substantially difficult to find. Whereas a selection of these studies focus on the positive way Arabic television depicts women, other research is focused only on the differences between Arabic women in the East and the West. On the other hand, other works have sought to discuss merely the negative image Arabic stations impose on their native females. The results and critical opinions within this collected research (as well as primary research) will subsequently form the main body of my essay. An extensive amount of the work collected on the matter emphasizes dominance over Arabic women; particularly Saudi Arabian women. One of the main books to demonstrate this belief is Paul Danahar’s The New Middle East. Published in 2013, the BBC’s Middle East bureau chief (Danahar) revealed that a new era shaped the Middle East during the Arabic Spring of 2011 which lead to clearer insights of media representatives; thereby changing traditional opinions in some Arabic countries such as Egypt, Libya, Syria and Tunisia. As a result of this, the general consensus of Arabic people (specifically women) within the international community also changed; creating a knock-on effect on the role Islam played in the Middle East during the Arabic Spring as well. Perhaps the most interesting point in this book is that the writer mentions that people (men and women) of the Arabic community can finally speak more openly for the first time. This book is a strong reference with regards to describing women’s cases during the Arabic Spring, but it is perhaps too eager to include such divine constructs as fate, destiny and pre-destination. The outcome of the Arabic Spring revolution will be considered first. The work of Goetz (1997) asserts that women have developed remarkably for almost three decades now in numerous Muslim countries, and points out organizations must be recognized as being deeply gendered in their structure towards women’s interests in the media. However, Goetz’s results were based upon data from over 30 years ago, and it is unclear if these differences still persist; as it can be clearly seen that many Muslim-Arabic countries have changed a lot during those thirty years. For example, the amount of women appearing in Saudi Arabian media has seen a significant decrease during the last thirty years. While Goetz’s research may therefore not be as historically relevant as others (her analysis was not based on empirical research, and she does not focus on Saudi Arabia), it is evident that the way television and media is constructed in the Middle East is fundamentally different from other countries (namely those in the West). For example, Saudi women cannot wear what they truly want to wear on the TV screen, or drive a car, and have to face a patriarchal culture every day. This is why Saudi Arabia was specifically chosen for this report. Keddie (2007 p. 149- 150) feels that it is remarkably interesting to see the difference between Middle Eastern women in the past and the present. She focuses on tracing the development of Middle Eastern women’s history since the rise of Islam, and notes that there have been significant improvements in the Middle East’s women’s suffrage movement. Moreover, the appearance of women in public places reflects this discovery, a s well as the fact that females seem to have taken up the pre-dominant role in advertising. However, she argues that women in Saudi Arabia were more open to change in the 1960s and 1970s than they were in the 1980s and 1990s; also that they were more educated, including a higher amount of people studying abroad, had more job opportunities, their own marital choices and better health. But, this all changed because of â€Å"the Islamist takeover of the main Saudi mosque in 1979† (Keddie, 2007, p.150). It seems this reason remains unclear because Saudi Arabia had already been an Islamic country for centuries before; it was the change of the role of the government that lessened women’s rights – an after-effect of the Islamist takeover. Strong & Hareb (2012) indicate how the amount of digitally competent young females in the UAE who use social media programs is rapidly increasing. Additionally, Strong & Hareb (2012, p. 3) point out that â€Å"The UAE is made up of s even emirates, which were separate authorities until the country was formed in 1971. Each emirate is governed by a ruling family; with some services (like education) to be funded and administered by the overall federal government†. Therefore, the UAE has a different television channel for all seven emirates. Moreover, the WAGL (Women as Global Leaders) claim that â€Å"Although Emirati females make up only about 5% of the total population, the spotlight recently has been on them as potential future leaders† (WAGL, 2012). Strong & Hareb (2012, p. 3) suggest this means that the UAE government is showing us through television that it is supporting Emirati females to be leaders. Moreover, the government’s media website said that â€Å"the UAE has become a model for Arab women in all fields† (WAM, 2009). For the UAE, the situation is more hopeful – there is perhaps more openness felt towards women, whereas in Saudi Arabia, there is no freedom. Females ca nnot wear what they really want to wear on a TV screen, and usually have to wear traditional, religious clothing. Mellor, et al (2011) found that some Arabic countries have a new challenge in the media because globalization has brought new opportunities to them. For example, â€Å"the United Arab Emirates (UAE) now profile themselves globally as the perfect hybrid link between east and west† (Mellor, et al, 2011, P. 25). Clearly, it can be seen reflected in women’s current affairs in the UAE. This paper agrees with Mellor, because it can clearly be seen that Emirati women have many more opportunities now; whether it be working as a TV presenter or reporter. This study directly correlates to the main analysis of this report: by showing us that Emirati women are represented in a positive way on UAE television. A similar view to this essay was found in a report by The Dubai School of Government (2011, p1). This report states that â€Å"Arab women in particular have becom e more engaged in political and civic actions; playing a critical leading role in the rapid and historic changes that have swept the region†. This article focuses on women within media and social terms, in a way that implies they are active in their society and that UAE television does help them feel more independent. It seems that UAE TV urges women to be intelligent, to be something more than just a housewife or mother at home, to work or own a business and finally be equal with Emirati men. Lastly, the work of Saker (2004) reveals that the image of Middle Eastern women in a media landscape often presents them as changed, empowered and advanced. This article will be useful for my research. Methodology/ Research Method: As previously mentioned; this project is difficult to research. For this reason a variety of data by using mixed methodology – qualitative and quantitative methods. Additionally, both types of data will be collected in the two countries during the summer. This study encompasses two different types of research to explore if Arabic TV helps women or harms them. The first type of research theory is qualitative (questionnaires, interviews, etc.). For example, respondents will be shown clips of Arabic TV shows and create a survey that will ask them which Arabic television programs support women and which do not support women, and why (as well as asking demographic information such as nationality, age, gender, and education level). The second type of research theory is a quantitative content analysis – case studies, statistics or percentages to compare with two social Arabic programs from two Arabic countries that have women presenters from the United Arab Emirates, and Saudi Arabia. The programs are Kalam Nawaiem from MBC channel – Saudi Arabia, and Zahrat Al-Khaleej from Abu Dhabi channel – United Arab Emirates. These methods lead to answering the overall research questions: How does Arabic TV show women in a positive way or negative waySecondly, what are the differences between women’s representation in the two countries (the UAE and Saudi Arabia)Thirdly, what are women’s experiences of Arabic TV – harmful or helpful? Conclusion The United Arab Emirates & Saudi Arabia have been chosen because on the surface it appears that one country supports women (UAE) and the second country does not support women (Saudi Arabia) on TV stations. This will make for a very conclusive and judicial paper – one that will be written with passion. Firstly, the paper’s aim and rationale for the research will be discussed. Secondly, the relative strengths and weaknesses of the literature written on this topic will be analyzed, as well as the research methods and studies chosen. It is interesting to see the differences between Islamic Arabic cultures and Western cultures; and then to compare women’s representation on TV programs. Moreover, it cannot be denied that we should support and respect women around the world, and is clear that it is not fair or equal to abandon Arabic women in this belief. The most intriguing point is that it is not all Arabic countries that do not support women; even though the Islamic religion connects them all. This research then, will help us understand in more detail the reasons of these differences – whether religious or government or cultural. However, there will be some problems that most likely will be encountered (especially in Saudi Arabia) due to ethical issues. The research collected may or may not be allowed to be considered outside of the country. To resolve this, alternative ways will be considered so that the project can be investigated freely. It is clear that this research needs to go ahead because it asks an important question – Are there positive ways Arabic women on TV are presented or negative waysSecondly, there has been little research done before on this topic. There was not much information that has compared two countries, justified research and then remained objective at the conclusion. Thirdly, the research seeks to understand in more depth how these differences have occurred in two Arabic countries even though there is a religion that binds them together; bringing cultural and historical significance to the paper. Lastly, this is a topic that affects everyone universally, and is something that everyone can understand. It does not matter whether the reader is a woman or a man, for it will bring attention and focus to the problem regardless. Thus, this topic can be investigated after the description of its main characteristics. Bibliography: Danahar, P. (2013) The New Middle East: The World after the Arab Spring. London: Bloomsbury Publishing Plc. Dubai School of Government, UAE (2011) The role of social media in Arab women’s empowerment. Arab social media report, Vol. 1, No. 3, 1. Goetz, A. M. (1997) Getting institutions right for women in development. London: Zed Books Ltd. Keddie, N. R. (2007) Women in the Middle East: Past and Present. Oxfordshire: Princeton University Press. Mellor, N. et al. (2011) Arab Media: Globalization and Emerging Media Industries. The United Kingdom: Polity Press. Saker, N. (2004) Women and media in the Middle East: Power through self-expression. America: Published by I.B Tauris & Co Ltd. Strong, C & Hareb, H. (2012) Social Media Fashion among Digitally Fluent Young Arabic Women in the UAE. Social Media Fashion. Vol. 8, Issue 1. Dubai, Zayed University. WAGL. (2012) About WAGL. Women as Global Leaders Conference. Available at: http://www.zu.ac.ae/main/en/wagl2012/about.aspx. Last accessed 5 February 2014. WAM. (2009). Foreign Media Delegation Visits. WAM Online. 24th, November, 2009. Available at: http://uaeinteract.com/docs/Foreign_media_delegation_visits_GWU/38528. Last accessed 5 February 2014. Waxman, S. (n.d) Arab TV’s strong signal the Al-Jazeera network offers news the Mideast never had before, and views that are all too common. Al Jazeera Online. http://www.allied-media.com/aljazeera/washpost.htm. Last accessed 11 February 2014.