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Assessment and Intervention of an African American Female from Cincinnati Area free essay sample

An examination of hypothetical points of view for social work and emotional wellness practice. A case model is introduced, hypothetical models are applied, appraisal devices are introduced, social qualities and key issues are examined, objectives are distinguished, and a mediation plan is created. Another hypothetical viewpoint that the clinician may center upon with this customer is the behaviorism perspective. Conduct treatments center around quite certain parts of the people conduct and looks to increment proper conduct by altering the contrary conduct. This perspective additionally accepts that clear conduct ought to be contemplated, without reference to awareness or mental procedures (Skolnick, 1986, p. 523). Another words, very little exertion is advanced to contemplate the psychodynamics of the individual, while the present is underlined in the treatment of the customer. Conduct treatments may be used by the clinician for this situation to concentrate on her conduct of battling for instance. In the event that the clinician can enhance the customers conduct and physical fights that she has started to get associated with, this will be one explicit advance in accomplishing a superior way of life for the customer by and large. We will compose a custom article test on Appraisal and Intervention of an African American Female from Cincinnati Area or then again any comparative subject explicitly for you Don't WasteYour Time Recruit WRITER Just 13.90/page

Diplomatic Immunity Essay Example | Topics and Well Written Essays - 1500 words

Discretionary Immunity - Essay Example cial survey is more grounded where the official finds an individual not to have been an ambassador, however even so the courts have by and large consented to the assurance of the official. Notwithstanding, since the historical backdrop of worldwide law shows that, now and again, a case of resistance must be arbitrated in different settings, when a fitting issue is properly raised under the steady gaze of the courts, it is inside the zone of legal capability and duty to decide if a case of strategic insusceptibility is legitimate. For example, when the State Department, in making an accreditation, rules upon a people political status as well as states a finish of law in making the assurance, the assurance is reviewable, that is taken a gander at, by the courts. Additionally, where the status and right to resistance have not been dictated by official activity, they are a legitimate subject of choice by the courts. The Vienna Diplomatic Convention gives total invulnerability from criminal indictment for negotiators and their relatives who are not nationals of the accepting state. These people likewise appreciate insusceptibility from common suit with the exception of in three occasions: (an) an activity in regards to genuine property in the getting state except if the property is hung in the interest of the sending state for motivations behind the mission1, (b) an activity identifying with progression (in which the political operator is included as agent, executive, beneficiary or legatee) not for the benefit of the sending state2, or (c) an activity identifying with any expert or business action in the accepting state outside of a representatives official functions3. At the point when the political operator stops his capacities his resistance stops too, with the exception of â€Å"with regard to acts performed by such an individual in the activity of his capacities as an individual from the mission, insusceptibility will keep on subsist.† (Vienna Article Convention). The State Departments translation of the arrangements of the Convention, albeit given deference,are not indisputable. In any case

White and Indian Relations between 1865 to 1900 Essay Example for Free

White and Indian Relations between 1865 to 1900 Essay Encounters and clashes between White American and Native American during the late eighteen hundreds become progressively uneven. From ceremonial practices and convictions to land possession and government approach; Native Americans and there white shape parts contrasted extraordinarily. Between 1865 to 1900 the White man and Native American connections in western United States could be described as an awful and miss driving frenzy of white man crushing outside traditions and people groups. In 1862 Congress had conceded western pioneers their two biggest wishes, the Home Stead Act, promising responsibility for section of land tract of open land to a resident or leader of a family who had dwelled on/or developed the land for a long time after introductory case and the cross-country railroad. Carrying the grew east coast to the Wild West, was the impetus to end of the Native American. Contributing components for the end of the Native American connection between the White Man are appeared through slaughter and tears. With new white pioneers going toward the west, Native American terrains contracted essentially. In 1862 the terrains of the Santee Sioux, close to the Minnesota River had been trimmed down so radically, the Sioux chose to fight back. The Sioux disappointments over grounds lead to the one of the first of numerous huge Native American wars with the White man. The Sioux War finished in 1868 with the marking of the Treaty of Fort Laramie, Which built up two huge Native American reservations. The Reservations where situated in Oklahoma and Dakota Badlands. Just six years after the fact Colonel George Armstrong Custer drove an endeavor into the Scared Black Hills of the Sioux. In the same way as other U. S. government treaty’s to Native American, Custer disregarded of the settlement of 1868 and began the commotion and killings for the following ten years. After the impacts of Custers Last Stand, the Native American protection from the White Man stopped. By 1886 reformers perceived that the strategy of containing Indians on reservations was not in the wellbeing. With sincere goals congress maintained the Dawes Severalty act in 1887. It finished the booking strategy and urged Native Americans to intergrade into white society, as ranchers and land owners. One of the significant reasons why â€Å"The Dawes Act† didn't with stand was because of the Native American idea of property. In numerous manner the Native American and the White Man convey distinctive good and social convictions. One of the all the more intriguing ideas that Native Americans with held during early American years was the possibility of landowner transport. Local American clans where dissipated up and down the, presently joined expressed and regularly coming to past present fringes. Local American clans likewise made due on moving creatures in the encompassing territories. Wild ox In the western United States was a food staple for some Native American clans. Bison being a relocating creature, needed to have been followed to be pursued. Driving the vast majority of Native Americans to be roaming clans following the bison crowd. At the point when the white settles came to Native Americans with land possession a large number of the Native American clans didnt concur with this new remote idea. Local Americans imagined that everybody should share land, and a solitary individual can't and ought not claim land. In 1879, the government endeavored to Americanize Native Americans indeed. This time through an increasingly emotional methodology. Evaluating around one thousand Native American youth where compelled to learn at one of the one hundred and fifty live-in schools around the United States. These schools showed Native American youth how to turn out to be socially acknowledged in white American. By changing society styles with white American, and thoroughly dismissing Native American way of life. Of course the vast majority of the school didn't last, due to the severe, internment camp Like conditions. Another advocator for quiet incorporation among Native Americans into white society was a man named Richard Pratt. Pratt was well known for his concept of considering Native To be as, what one would call a â€Å"blank record. † Meaning, similarly as every other person, human. His thoughts comprise of full digestion of white culture and dismissing long stretches of Native American culture, for the advancement of the individuals. Slaughter the Indian, And Save the Man. This is one of his most renowned piece on Native Americans osmosis. In 1890 the last incredible expectation, the rise of The Ghost Dance was a delineation from a medication man, that all the dead Native American officers will return to life and get revenge on the new settled Americans. This Ghost Dance is the image for the finish of the battle for the west. By the 1890 the Native American needed to adjust to life inside the limits set by white culture in spite of their valiant endeavors of obstruction. Catalog Davidson, James West. Us: A Narrative History, Volume 2. sixth ed. Vol. 2. [S. l. ]: Mcgraw Hill Higher Educat, 2011. Print.

Dinosaurs and Man May Have Co-Existed Free Essays

Dinosaurs and Man may have Co-existed It has been a consistent discussion among creationists and evolutionists on how old the world is. Evolutionists accept that earth was made more than 4. 5 billion years prior while, creationists put stock in a youthful earth made uniquely around 6,000 years of age. We will compose a custom paper test on Dinosaurs and Man May Have Co-Existed or on the other hand any comparative theme just for you Request Now With that discussion is the contention on when the dinosaurs strolled the earth. Evolutionism encourages that people and dinosaurs lived a large number of years separated from one another. What numerous individuals don't know about is that there exists an impressive assemblage of proof that bolsters the Biblical record of people and dinosaurs living simultaneously and in any event, connecting with one another. A portion of this proof proposes this may at present be going on today in specific pieces of the world like the African Congo. (1) Dinosaurs are frequently depicted as having lived in a period before man. In any case, the accessible proof shows that man and dinosaur coincided. Legends of monsters are found among a great many people gatherings. For instance, there are the narratives of Bel and the winged serpent, the Kulta of Australian natives, St. George and the mythical serpent, and obviously numerous Chinese legends. Frequently, the anatomical portrayals given are predictable, despite the fact that they originate from isolated mainlands and different occasions. (2) These portrayals coordinate what we know from the fossil proof of specific dinosaurs. Along these lines, dinosaurs are known legitimately from their fossils, and in a roundabout way from cavern drawings, embroidered works of art, materials, dolls, carvings, bas reliefs, and numerous oral and composed observer accounts, the greater part of which are very old. 2) Pick up pretty much any book on dinosaurs, and it will say that dinosaurs lived from 230 million to 65 million years back. That’s constantly expressed as a reality, yet how would they know? The periods of dinosaur fossils are dictated by the layer of rock in which they are found. How would they know how old the stone layer is? It is generally the situation that when layers of rock are accumulated upon one another, the last one is the most established, and the best one is the most youthful, on the grounds that the last one must be there before different ones shaped on it. Thus, one can make a cross-sectional slice through a stone development, look at the layers, and be sensibly sure that the lower layers shaped before the upper layers (3). The inquiries are, â€Å"How since a long time ago did it take for each layer to frame? † and, â€Å"How much time slipped by between layers? † Traditionally, geologists have utilized the â€Å"geologic column† to address these inquiries. In spite of the fact that the quick arrangement of rock layers is a conspicuous reality, it makes evolutionists awkward on the grounds that it isn’t good with a flawless uniformitarian clarification. In the event that rock layers structure quickly in brief timeframes, isolated by longer time interims of unsure length, which makes it difficult to tell to what extent back the stone layers were framed. Geologists are going to the agreement that fossil-bearing stone layers were created quickly, and that there were obscure timeframes between the stone layers (3). In this way, a large portion of â€Å"geologic time† is spoken to by the stones that aren’t there. Geologists have given conventional dates to sedimentary stone layers. They do that dependent on the sort of fossils found in the stones, and the transformative suspicions of the phases through which life developed, and to what extent it took to advance through each stage. The fossils in a sedimentary stone layer mention to you what sorts of critters were living here at the time they were covered by a flood, avalanche, or dust storm (3). The dating and relationship of the geologic segment depends on the presumption that all the untamed life living everywhere throughout the world is the equivalent at some random time. Consequently, floods, avalanches, and dust storms that happen in North America, South America, Africa, Europe, and Asia, will all cover a similar sort of critter at whatever year. (3) Believe it or not, dinosaur impressions, and the impressions of man, are found in similar layers, in exactly the same development, sometimes just 18 inches separated, at a land delve in Glen Rose, Texas, called the Paluxy River Bed. The antiquated impressions of â€Å"man† at the site are seen as equally divided, and go under overhanging shale developments, proceeding under the arrangements, and have been unearthed. 4) Dinosaurs were said to have lived 250 million to 65 million years back in light of the fact that their bones are seen in rocks that are said as Triassic, Jurassic, or Cretaceous. Rocks are delegated Triassic, Jurassic, or Cretaceous since they contain fossils that evolutionists assume were alive everywhere throughout the Earth just during those timeframes. In the event that you fou nd a stone with a dinosaur bone in it, you would not have the option to persuade a transformative geologist that it was something besides a Triassic, Jurassic, or Cretaceous stone. On the off chance that radioisotope dating demonstrated the stone was under 65 million years of age, or in excess of 250 multi year old, the evolutionist would straight reject the radioisotope date. It is a central article of confidence that dinosaurs lived 250 to 65 million years prior. (3) New proof from the Paluxy waterway bed in Glen Rose, Texas, just as from South America, Mexico, and California, exhibits without question that dinosaurs and humankind existed together, and strolled the planet earth at exactly the same time †during the time of man. In all honesty, dinosaur impressions, and the impressions of man, are found in similar layers, in exactly the same development, at times just 18 inches separated, at a land delve in Glen Rose, Texas, called the Paluxy River Bed. The antiquated impressions of â€Å"man† at the site are seen as equitably dispersed, and go under overhanging shale developments, proceeding under the arrangements, and have been exhumed (4). How is it conceivable that human impressions found in Mexico, Arizona, Texas, Illinois, New Mexico, Kentucky, and different states, are in rocks as far as anyone knows 250,000,000 years old† (4) Winkie Pratney in Creation or Evolution? Part III, the Fossil Record: examines the strange dinosaur tracks and human impressions discovered near one another at the Paluxy River Bed: â€Å"Though the dino tracks (in the Paluxy River Bed in Glen Rose, Texas, for example) are genuine, maybe the human prints were later ‘clever carvings’ by Indians. Ongoing exploration, notwithstanding, has indicated that they proceed under shale destroyed away, and scientistss like Dr. Camp of the University of California and Dr. G. Wescott of Ypsilanti, Michigan, have articulated them real. Scores of other comparative finds have come in: human skulls in the Pliocene layers; dust and anthropods in Pre-Cambrian layers; even pictographs of a dinosaur among different creatures on old gorge dividers, which would take somewhere in the range of 70 million years out of the geologic column† (Acts, p. 15, June 1996). (4) Since dinosaurs apparently ceased to exist 65 million years back, it is beyond the realm of imagination that anybody in notable occasions has ever observed a living dinosaur. Be that as it may, imagine a scenario in which individuals have seen living dinosaurs. Wouldn’t that totally discredit the suspicions whereupon the dating of the geologic segment rests? Consequently, it merits assessing the proof that man and dinosaurs may have lived respectively. On the off chance that dinosaurs and man lived respectively, don’t you figure they would be referenced in old books? Surely they would. They would not be called â€Å"dinosaurs† on the grounds that that word wasn’t begat until 1841. On the off chance that they were referenced, you would anticipate that them should be called something different, however would anticipate that their depictions should coordinate dinosaurs (3). You would hope to peruse things like this, composed by Philostratus (200 †230 AD) wrote in the Life of Apollonius of Tyana, Northern â€Å"India is girt with mythical beasts of gigantic size; not exclusively are the arshes brimming with them however the mountains also and not a solitary edge is without one. †¦ The mythical beasts of the lower regions have peaks, of moderate stature when youthful however they develop with them and stretch out to an incredible tallness when they arrive at full size. † The collections of the fields winged serpents are at times found with elephants, an extraordinary compensation for trackers. Their tusks look like those of pig, however increasingly contorted and sharp. â€Å"They state that in the skulls of the mountain monsters are put away stones of fancy hues that glimmer out a wide range of tones. † They reveal to us that â€Å"a incredible numerous dragons’ skulls are enshrined† in the focal point of the extraordinary city of Paraka (Peshawar? near to the mountain. (3)For more than 2 hundred years there have been reports of a living dinosaur in Africa. This animal, which the locals call â€Å"Mokele-Mbembe† is accepted to be a sauropod sort of dinosaur (5). Sauropod implies â€Å"Lizard-Footed† dinosaur. Sauropods are four-legged, herbivorous dinosaurs. These occurrences were accounted for well before the word â€Å"dinosaur† was ins tituted, and some time before anybody (in this century) realized they existed. On the off chance that Mokele-Mbembe is a living dinosaur, at that point it makes the case of all out dinosaur elimination unwarranted. The Congolese individuals are extremely acquainted with the sea-going dinosaur living in the Likoula swamp district. They call this Apatosaurus-like animal â€Å"Mokele-Mbembe† which means:â â€Å"one who stops the progression of rivers† (5). From the size of this wonderful monster this name is certain fitting! They accept this animalâ (which they enormously fear)â is holy. This conviction is because of the ailment and demise of numerous in the dwarf clan after one was executed with a lance and eaten by the individuals. Obviously, the passings and ailment were most likely almost certain because of waste of its meat. A creature this enormous could have been eaten for a little while. (5) â€Å"Persistent reports of abnormal animals in remote, muggy wildernesses of western Af

Would You Follow You Top 10 Ways to Be a LEADER

Would You Follow You Top 10 Ways to Be a LEADER Spurred in part by an exercise I did at an ActionCOACH business planning workday, I’ve been thinking a lot lately about what it means to be a leader.   My commitment is to be a great one, and I’m getting clear that in order to be successful, there are certain traits that I must possess. Here are my top ten: Deliver clear, consistent communication. Of course there are no guarantees that everyone will understand the communication the way you meant it. At least if you’re clear and consistent, you minimize the possibility of misinterpretation or gaps in the lines of command. Learn from your mistakes and miscommunications. If you keep making the same mistakes, you are not being a leader. You are just being insane. Learning from your mistakes requires a willingness to self-evaluate, and a commitment to the utmost integrity. Be charismatic. What this means is to be present in the moment.   Show up as who you are and not the way you think you should be. Charisma also requires a sense of humor! Be unstoppable. Obstacles and challenges are bound to arise.   If you stop to carefully examine the obstacle you will not get past it.   Keep looking toward your goals, and obstacles will have nothing on you. Have vision. Know why you are doing what you are doing, and have it be about something or someone other than you (or money).   Vision will help you be unstoppable and inspiring. Be inspiring. Ask yourself, “Would you follow you?” If the answer is no, “Stop, drop and roll” and get yourself back in alignment.   Get yourself to “Yes.” Take action! And be the inspiring leader you know you truly are. Support the people around you. The measure of a great leader is the success of the people he or she leads. If the people around you are learning and growing, you’re doing something right. Be willing to change direction. Stubbornly charging toward a particular goal in a particular way is a recipe for disaster.   Flexibility will allow for unexpected expansion and miraculous results. Keep looking for the next way to grow. Be committed. Dabblers and dilettantes will not get very far in leading anyone.   Leaders can be counted on to be 100% in the game and to ride out the ups and downs. Know that it’s a game, and play full-out. Play a BIG game.   That way if you win, you win, and if you lose, you win. Looking at my list, I notice there are places where I’m right on, and others where there is a gap between where I am and where I want to be.   This is good news!   I get to learn and grow and always strive to more fully embody the qualities of a leader. What do you see for yourself in this list? Please share in the comments below.

The Forgotten Earth Polyculturalism and Multiculturalism in Meena Alexanders Fault Lines - Literature Essay Samples

Culture, unlike biology, should allow us to seek liberation from cruel and uncomfortable practices. But instead culture wraps us in a suffocating embrace. re cultures discrete or bounded? Who defines the boundaries of culture or allows for change? Do cultures leak into each other? Can a person from one culture critique another culture? (Prashad xi)Vijay Prashad, addressing the racial tension between Asian-Americans and African-Americans in Los Angeles, argues for a new kind of thinking about the merging and clashing of cultures in America and the rest of the world. Multiculturalism, broadly put, attempts to preserve and respect the differing originating (or diverging) cultures within a unified society, such as the United States. Polyculturalism asserts that it is grounded in anti-racism rather than diversity (xi), and assumes that people live coherent lives that are made up of a host of lineages (xii). The difference is one of perception and of practice. While respecting differing c ultures, polyculturalism does not necessarily embrace the negatives associated with each culture (homophobia, sexism, classism, workforce cruelty, racism, etc.). Rather, it discovers and seeks to understand the common threads of culture running through all heritages. It also asserts that racial or cultural purity of any kind is illusory, and ultimately divisive.Meena Alexanders memoir of her own life, Fault Lines, exemplifies how one person can have many different influences and cultures within one lifetime. The fact that the author struggles with identity and tries to map out a provisional self (Alexander 196), overcome by the feelings of memory and loss in her own life, makes a strong case for accepting a polycultural rather than multicultural viewpoint. Her ultimate decision, however, is unclear. Thus, this essay will instead focus on the process of her creation and definition of self during a life spent on four different continents.A brief sketch of Dr. Alexanders life would rea d as follows. She was born in Allahabad, in the north of India. Her maternal grandparents lived in Kerala state, in a house in Tiruvella, to which she returned for part of every year and felt at home. In Meenas early childhood, her father accepted a position in Khartoum, in the newly-independent North African country of Sudan. She lived there with her parents and eventually her younger sisters for most of the year, spending time each year in Tiruvella. In her teens, Meena graduated from Khartoum University and decided to pursue a Ph.D. from Nottingham University, England. After her graduation, she returned to India to her parents new home in Pune and took a job in Delhi. There she met an American Jewish man named David Lelyveldan Indian historianand within three weeks they decided to marry. The couple went to Paris; during her pregnancy with their first child, Meena had a difficult bout of malaria. They came to New York, where Meena met her husbands family, and the couple and their son tried to live together in Minnesota, where David was employed. Meena found Minnesota to be stifling. She moved back to New York and David commuted. Meena and Davids second child was born in New York. Today, Meena is a professor of English at Hunter College in New York City. She speaks Malayalam (the language spoken in the Indian state of Kerala), Hindi, Arabic, French, and English.The facts alone are fascinating. Significant portions of this womans life have been lived on four different continents, in vastly different culturesand much of it during the volatile 1960s and 1970s. In addition, her Indian family of educated people and landowners raised her in a culture of privilege and conservatism. The difference between Meenas Tiruvella 1950s childhood, her teens in the rapidly changing culture of 1960s Khartoum, her student and first-job days in 1970s England and Delhi, and her 1990s New York life could not be much more different. For example, in Tiruvella there were servants, a f ive-acre garden, and old religious center, seminary, graveyards, and churches of the Mar Thoma Syrian Church (Alexander 7). The Syrian Christian church was a source of great pride and inspiration to her grandparents and parents, and Meena grew up within an entirely Christian Indian traditional culture. Her Khartoum days were also bounded within privilege and religious education, but also unsettled and redefined by cultural change. Civil unrest, political movements, and reconceptions of feminism all punctuated Meenas days. In fact, before she graduated from the University at age eighteen, she participated in student protests.In England, Meena lived a typical students life. Yet she encountered a different kind of socialization than she was used toromance. Some men wanted to date her; others, to marry her. The strong passion and individualistic nature of romantic liaisons differed markedly from her former culture, with its arranged marriages and sheltered girls. Perhaps unsurprisingly , she experienced in England such culture shock that she had a nervous breakdown (141). Meanwhile, the secular, urban world of New York life is as removed from her Tiruvella roots as much as can be imagined. There, Meena is a minority, rather than a member of a privileged class. In addition, her ethnicity and femininity make her feel that In Manhattan, I am a fissured thing, a body crossed by fault lines (182). Her fragmentation is not only of a broken geography(2) of her itinerant life so far, but is in her soul.She does not feel at home in New York, but neither does she feel at home completely in India, where her aged parents go to live in her mothers family house in Tiruvella at the memoirs close. She writes, In contemporary India, where ancient cultures, hierarchical and exclusive, exist in a tension with a rapidly changing society, the place prescribed for women becomes a fault line, a site of potential rupture (Truth Tales 11). Similarly, she asks of her adopted country, What does it mean to be UnWhite in America?, where she can be insulted with a racial and sexual epithet while walking down a Minneapolis street with her infant son (Alexander 169). Where is she at home if both worlds are closed to her, and both make her feel alienated?The fact that Meena lived in exile most of her life may contribute to her feelings of alienation. Although she spent much of her time in Tiruvella, where her beloved grandfather lived, she did not live there permanently at any time. Thus, whenever she left, she carried the feeling of exile with her. In a sense, Meenas family was a tiny colony of Tiruvella living in Allahabad, Khartoum, and then in Pune, always away from their Kerala roots and always remembering and returning to it. Colonial cultures are often conservative and nostalgic; thus, this mini-familial colonialism may have contributed to Meenas feelings of fragmentation and fissures.Several times through the memoir, moments of Meenas profound alienation are expose d. The two most significant were her nervous breakdown in England, and her severe bout of malaria in Paris during her first pregnancy. At Nottingham University, she felt that she unraveled (141), and for months she was unable to work or even to concentrate enough to read. The physical separation from both the India of her childhood, and the North Africa of her growing up, manifested itself with her brain shutting down for a period, perhaps so that she could readjust to her new English surroundings. Later, while pregnant with her son Adam, she came down with a severe case of malaria. The physical, geographical, and cultural changes she was experiencing were being played out by the illnesses of her body, which speak[s] out [her] discrepant otherness. There seems to be no home for her, no place that she can be Indian, be female, or even be American. In the words of A. Robert Lee, the memoir thus carries the almost perfect multicultural insignia. She could not be more explicit about her will to have her own divides meet, to join her past with her present (Lee 60). But is multiculturalismthe acknowledgement of many cultures influence on her own lifewhat tore her apart? Would a different perspective, that of polyculturalism and the acceptance of cultures as not separate but merely variations, have given her more peace?There are some inklings in the memoir that point to that process perhaps occurring. Meena connects the places of her childhood and young adulthood through geographically divergent metaphors. She sees the colors of a Sudanese dove in the sunlit roof tiles on a New York morning (165), and she compares the beggars in the subway to the poor in her native India. A synthesis begins to occur as Meena slowly adjusts to living in America, but it is not the kind of assimilation that Americans usually assume. As she writes,Ethnicity for such as I am comes into being as a pressure, a violence from within that resists such fracturing. It is and is not fictive. It r ests on the unknown that seizes you from behind, in darkness. In place of the hierarchy and authority and decorum that I learnt as an Indian woman, in place of purity and pollution, right hand for this, left hand for that, we have an ethnicity that breeds in the perpetual present, and will never be wholly spelt out. (202)Thus, Meena finds that her Indianness, her roots in the soil of Kerala, with its fissures in the laterite, will indeed sustain her. She no longer needs to be torn apart by the multiplicity of America or by the frenetic pace and ethnic merging of New York.Thus, the house in Tiruvella becomes her anchor, and because it was, I am whole and entire. I do not need to think in order to be. I was a child there, and here I am, and though I cannot findthe river that brought me here, yet I am because that was. And this stubborn, shining thing persisted for me. It has done so for so many years. (197) Does this mean that she has a polycultural rather than multicultural bent? O r is this a radical form of multiculturalism, which asserts that the Indianness in her, her dark female body, must be preserved and asserted above any Americanness she possesseseven though her children will grow up in America? Meenas book is too complex for such a one-sided assertion. There are parts of American life that she embraces, particularly her ability to publish through The Feminist Press and publicly examine issues of both ethnic and sexual oppression. Thus, she has found certain aspects of America to be beneficial, in spite of the difficulties of living her fragmented life and learning how to be an Indian woman in modern America. One of the precepts of polyculturalism is the rejection of the (perceived) negative aspects of traditional cultures. Meena embraces that, writing feminist criticism and condemning ethnic and racial oppression in the places she has lived in India, Africa, and the United States (The struggle for social justice, for human dignity, is in each of us, she writes [203]). This rejection of old stereotypes seems to have given the author some of the answers she needs to live in this society. She sees it as larger than individual experience, one that transcends individualism (203), and it becomes a larger project by which the injustices of society can be addressed and redressed. Simply because a human being travels far and widely does not mean that the center of that persons being must be fragmented. In our society, a multi-lingual and well-traveled person is considered well-rounded and, perhaps, more well-informed about the world than someone who has only traveled minimally. Travel broadens the mind goes the axiom. Yet is living in a culture other than your own, which used to be called exile, the same as travel? Fault Lines shows us some of the dangers of a too-itinerant life. Though Meena may have extensive knowledge of other cultures and places, especially through her acquisition of languages other than her native Malayalam, what price for this knowledge and experience has she paid? Has the difficulty of change been worth the knowledge and the understanding of the wider world? Would not a more centered person, with a less direct knowledge of the far-flung reaches of the globe, be a better result than the anguish and actual physical breakdowns of the exiled Indian woman in Europe and America? As Meena asserts, the goal is greater than the individual. The cultural understanding her work and writing has brought to American academia and readers of her works, for example, may have been worth the difficulties of her own experience. Furthermore, it appears, at the end of her memoir, that the center of her identity has been reclaimed. She has learned to accept being different in New York. The process is ongoing, and not yet complete, but it appears that there is hope. Can I become just what I want? So is this the land of opportunity, the America of dreams?, she writes. The answer is ambiguous, but the reader feels she is not sarcastic or facetious in this question.This change is foreshadowed in the beginning of the memoir as she recalls the house in Tiruvella. It is as if she can now hold on to the memories and identity of her past without a constant feeling of loss. The constancies of my life, the hands I held onto, the rooms or gardens I played in, ripple in memory, and sometimes it is as if the forgotten earth returns, she writes (53). The reader feels that Tiruvella can live inside the author, and sustain her in the alien culture in which she lives today, without requiring her to fully surrender to either.