Even by the late s, computer-mediated communication CMCsuch as email, Internet Relay Chat IRCUsenet news groups and bulletin boards, was limited in ability and usability, as it relied heavily on text and required a variety of software for each application, together with specialised skills to operate it efficiently Herring Two important technological developments, witnessed during the last five years, have affected CMC:
This notion is reflected in Egyptian art and historical inscriptions. It is uncertain why these rights existed for the woman in Egypt but no where else in the ancient world. It may well be that such rights were ultimately related to the theoretical role of the king in Egyptian society.
If the pharaoh was the personification of Egypt, and he represented the corporate personality of the Egyptian state, then men and women might not have been seen in their familiar relationships, but rather, only in regard to this royal center of society. Since Egyptian national identity would have derived from all people sharing a common relationship with the king, then in this relationship, which all men and women shared equally, they were--in a sense--equal to each other.
This is not to say that Egypt was an egalitarian society. Legal distinctions in Egypt were apparently based much more upon differences in the social classes, rather than differences in gender.
Rights and privileges were not uniform from one class to another, but within the given classes, it seems that equal economic and legal rights were, for the most part, accorded to both men and women.
Most of the textual and archaeological evidence Essay about virtual community the role of women that survives from prior to the New Kingdom pertains to the elite, not the common folk.
At this time, it is the elite, for the most part, who leave written records or who can afford tombs that contain such records. However, from the New Kingdom onward, and certainly by the Ptolemaic Period, such evidence pertains more and more to the non-elite, i. Actually, the bulk of the evidence for the economic freedom of Egyptian women derives from the Ptolemaic Period.
Both Egyptian and Greek systems of law and social traditions existed side-by-side in Egypt at that time. Greeks functioned within their system and Egyptians within theirs.
Mixed parties of Greeks and Egyptians making contractual agreements or who were forced into court over legal disputes would choose which of the two legal systems in which they would base their settlements. Ironically, while the Egyptians were the subjugated people of their Greek rulers, Egyptian women, operating under the Egyptian system, had more privileges and civil rights than the Greek women living in the same society, but who functioned under the more restrictive Greek social and legal system.
From the bulk of the legal documents, we know that women could manage and dispose of private property, including: A woman could administer all her property independently and according to her free will. She could conclude any kind of legal settlement. She could appear as a contracting partner in a marriage contract or a divorce contract; she could execute testaments; she could free slaves; she could make adoptions.
She was entitled to sue at law. It is highly significant that a woman in Egypt could do all of the above and initiate litigation in court freely without the need of a male representative. This amount of freedom was at variance with that of the Greek woman who required a designated male, called a kourios, to represent or stand for her in all legal contracts and proceedings.
This male was her husband, father or brother. Most frequently, she received it as gifts or as an inheritance from her parents or husband, or else, she received it through purchases--with goods which she earned either through employment, or which she borrowed.
Under Egyptian property law, a woman had claim to one-third of all the community property in her marriage, i.
When a woman brought her own private property to a marriage e. However, in the event of divorce her property had to be returned to her, in addition to any divorce settlement that might be stipulated in the original marriage contract.
A wife was entitled to inherit one-third of that community property on the death of her husband, while the other two-thirds was divided among the children, followed up by the brothers and sisters of the deceased. To circumvent this possibility and to enable his wife to receive either a larger part of the share, or to allow her to dispose of all the property, a husband could do several things: As a living will, it was made and perhaps executed while the husband was still alive.VOLUME 4: NO.
3 JULY they exemplify are also fundamental to community health. Community health practioners, however, have fallen behind in applying these principles in the virtual world.
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The IELTS writing task 2 sample answer below has examiner comments and is band score 9. The topic of social media is common and this IELTS essay question was reported in the IELTS test.
Virtual Community Paper This attempt to find meaningful posts through social networking sites and news sites was challenging. I did spread the topics from illegal immigration, watching a wrestling dvd, and liberating oil rich countries. Local news you may be interested in. Updated: Saturday, November 17, Photos/iridis-photo-restoration.com except as noted.
Visit our regularly updated Theater and Arts Section, and plan your fall event schedule!. New galleries and art venues added for The remains of the buildings and of the synagogue were identified in by Eduard Robinson as Capernaum of the New Testament period and have since then attracted many researchers, primarily Christians.
The site was acquired by the Franciscan Fathers at the end of the 19th century, and they conducted excavations, mainly of the synagogue building and of the octagonal structure south of it.