NCAA Division I Mens Hockey Northeast Regionals - Day 2 Tickets at DCU Center in Worcester, MA in Worcester, Massachusetts For Sale

NCAA Division I Mens Hockey Northeast Regionals - Day 2 Tickets
DCU Center
Worcester, MA
Sun, Mar 30 xxxx
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In more than one way, this novel is a comparison of different views of truth. Which reality is truer is up to the reader's interpretation. Nikhil maintains an idealistic view of the world while Sandip takes a radical, nature-worshiping view. He feels Nikhil's view of the world is inferior to the real, raw world in which he lives as a radical leader. Bimala as well must compare truths. Through her interactions with Sandip, she is introduced to the truth of "sakti" (female power), yet her life with Nikhil is centred on the truth of conjugality. Each of these instances is a comparison of truth as being something simply objective to being something with a more spiritual or moral dimension. While the story ends in tragedy, both views of truth are important players in the story's outcome, and it is left to the reader to ponder with which he or she agrees or disagrees.The constant forming of illusions in the novel grows to be a major recurring theme. Sandip tends to create illusions that almost always have negative effects on his followers and on the nation of Bengal. He builds an illusion of his beliefs that sucks the people of Bengal into a sort of cult. His illusion is complete sovereignty, free of all other worlds, and an endless supply of wealth and self enjoyment. This illusion, as many are, is a fake and a lie. It ultimately sells these people a front row ticket to watch their nation fall into complete chaos and civil war among people with different beliefs. He constructs an illusion for Bimala to believe, saying she is the future, women are the future, they are the chosen path to salvation. Bimala builds an illusion that she is to blame for this war, it is solely her doing. That she has done all wrong and no right. She refuses to accept that she too was a victim of Bande Mataram. " I now fear nothing-neither myself, nor anybody else. I have passed through fire. What was inflammable has been burnt to ashes; what is left is deathless. I have dedicated myself to the feet of him, who has received all my sin into the depths of his own pain." (199) The biggest illusion of all of is Sandip's mask of caring and passion, while he hides his own selfishness and desire for the world.From page one of the novel, the love and union between Nikhil and Bimala is illustrated as something sacred. Nikhil proved throughout the story that he was undeniably devoted to his wife. He proved this first by marrying a woman who hailed from a poor family, along with accepting her darker skin. He made great effort to not only educate her, but also for her to understand her place in the world and not just her place in the captivity of their house. He shows his love by giving her freedom. Bimala also adores her husband, but in a less material manner. This is demonstrated in Bimala's daily ritual of "taking the dust", an Indian ritual of reverence not usually performed by a wife to her husband.Due to Bimala's extreme devotion to Nikhil, in the beginning of the novel, the union between the two of them is seen as one that cannot be broken. However as, the story progresses, Bimala is slowly overcome by her feelings for Sandip. She eventually realises that she has found in Sandip what she longed for in Nikhil, fierce ambition and even violent defence of one's ideals. Her deep desire for Sandip led her to completely break her sacred union with Nikhil, going as far as to steal money from her household funds. Sandip shows his love for Bimala through idolisation. This idolisation comes about due to her freedom, though.The tale clearly presents the theme of love and union time and time again, going from Nikhil and Bimala's marriage, through the love triangle created by Sandip, and once again returning to Bimala's love for Nikhil at the very end. This story tests the boundaries of the union of marriage. It stretches and twists it to the point where a 9-year marriage is nearly destroyed simply because of a raw temptation. In addition to the idea of romantic love, there is a sense of love of one's own country depicted throughout the novel. Questions such as, is it best to love one's country through action, perhaps even violence, or by passive tolerance are posed in the arguments of Nikhil and Sandip. While love and worship seem parallel in marriage, Nikhil believes these feelings cannot apply to one's country. "To worship my country as a god is to bring a curse upon it". (29)Throughout the novel as stated earlier a strong sense of devotion is seen in the relationship between Bimala and Nikhil. It is key to notice that an indirect evaluation of the role of women is seen in this novel also, in a very subtle manner. In the society described, Bimala, like most women, blindly worships her husband. This can be seen when, Bimala is described, "taking the dust of my husband's feet without waking him," and when she is caught doing this act of reverence, her reaction is, "That had nothing to do with merit. It was a woman's heart, which must worship in order to love." (18). This scene shows the average woman in this society who believes love will happen and worship is a given in a marriage. She blindly respects her husband without understanding or having a grasp of who he is. Another one of the many scenes that alludes to a woman's place in this society is when Nikhil and Sandip Babu argue and Bimala is asked her opinion, which she finds unusual, in addition to "Never before had I [Bimala] had an opportunity of being present at a discussion between my husband and his men friends" (38). This line shows how there is a strong disconnect and there is no place, usually, for a woman in real world conversations. To further prove this, in Nikhil's story, the role of a woman is seen clearly, "Up till now Bimala was my home-made Bimala, the product of the confined space and the daily routine of small duties" (42). The indirect references and descriptions are quite frequent throughout the novel and clearly allows the reader to get a sense of what women were subject to and their overall role in the society.One major theme in the novel is the importance of religion and on the other hand nationalism. In this novel, religion can be seen as the more "spiritual view" while nationalism can be seen more as the "worldly view." Nikhil's main perspective in life is by the moral and intangible while Sandip is more concerned about the tangible things, which to him is reality. Sandip believes that this outlook on life, living in a way where one may follow his or her passions and seek immediate gratification, is what gives strength and portrays reality, which is linked to his strong belief in nationalism. From Sandip's point of view, "when reality has to meet the unreal, deception is its principal weapon; for its enemies always try to shame Reality by calling it gross, and so it needs must hide itself, or else put on some disguise" (Tagore 55). To Sandip, reality consists of being "gross", "true", "flesh", "passion", "hunger, unashamed and cruel" (Tagore 55). On the other hand, Nikhil's view is more concerned with controlling one's passions and living life in a moral way. He believes that it is, "a part of human nature to try and rise superior to itself", rather than living recklessly by acting on instinct and fleshly desires (Tagore 57). Nikhil argues that a person must learn to control their passions and "recognize the truth of restraint" and that "by pressing what we want to see right into our eyes we only injure them: we do not see" (Tagore 60). All these moral precepts tie in with his faith. Nikhil also speaks from a more religious perspective when he speaks of how "all at once my heart was full with the thought that my Eternal Love was steadfastly waiting for me through the ages, behind the veil of material things" (Tagore 66). This shows that Nikhil does not live morally just for the sake of trying to be good but that it is grounded in his religious views. Sandip reiterates the fact that in their country, they have both "religion and also our nationalism" and that "the result is that both of them suffer" (Tagore 80).Ghare Baire was first released at the Cannes Film Festival in France on 22 May xxxx, under the direction of Satyajit Ray. It was also nominated for the Golden Palm award, one of the highest awards received at the Cannes Film Festival. It was later released in the United States on 21 June xxxx. The scriptwriters were Satyajit Ray (writer) and Rabindranath Tagore (novel). Sandip was played by Soumitra Chatterjee, Nikhilesh was played by Victor Banerjee and Bimala was played by Swatilekha Chatterjee.At the beginning of the movie a woman tells the story of the events in her life and how they changed her perspective on the world. She recalls how her husband challenged traditions by providing her with education and letting her, a married woman, out of seclusion. Her husband's friend is a leader in the rebellion against the British when they come to visit and the movie takes off from there.The story is set in early 20th century India in the estate of the rich Bengali noble Nikhilesh (Victor Banerjee) and in the chaotic aftermath of Lord Curzon's partition of Bengal into Muslim and Hindu states; the nationalist movement is trying to impose a boycott against all foreign goods (by claiming that imports are at the root of Indian poverty). He lives happily with his beautiful wife Bimala (Swatilekha Sengupta) until the appearance of his friend and radical revolutionist, Sandip (Soumitra Chatterjee).Sandip, a passionate and active man, is a contradiction to the peace-loving and somewhat passive Nikhil. He easily attracts the innocent and unsuspecting Bimala, creating a love triangle.Although Nikhilesh figures out what is happening, he is a mature person and grants Bimala the freedom to grow and choose what she wants in life (as their marriage was arranged when she was a girl). Meanwhile Bimala experiences the emotions of love for the first time in a manner that helps her understand that it is indeed her husband Nikhilesh who really loves her.Critical response was mostly positive. Pauline Kael wrote: "Toward the end, Bimala, who was [encouraged] into independence by her husband, becomes desperate to express that independence ? recklessly, heedlessly. When it comes to truthfulnesss about women's lives, this great Indian moviemaker Satyajit Ray shames the American and European directors of both sexes."[3] Vincent Canby wrote in the New York Times: "As with the works of any great director, The Home and the World defies easy categorization. In close-up, it's a love story, but it's one so fully defined that, as in a long-shot, it also succeeds in dramatizing the events seen on the far horizon - including the political differences between Gandhi, who led the nationalist movement, and Tagore, who, like Nikhil, stood for civilized compromise."[4] He awarded the film 5/5. Roger Ebert noted that the real story of the film takes place within Bimala's heart and mind. He added: "It is a contemplative movie -- quiet, slow, a series of conversations punctuated by sudden bursts of activity."[5]The National Film Award for Best Feature Film in Bengali is one of the National Film Awards presented annually by the Directorate of Film Festivals, the organisation set up by Ministry of Information and Broadcasting, India. It is one of several awards presented for feature films and awarded with Rajat Kamal (Silver Lotus).The National Film Awards, established in xxxx, are the most prominent film awards in India that merit the best of the Indian cinema. The ceremony also presents awards for films in various regional languages.Awards for films in seven regional language (Bengali, Hindi, Kannada, Malayalam, Marathi, Tamil and Telugu) started from 2nd National Film Awards which were presented on 21 December xxxx. Three awards of "President's Silver Medal for Best Feature Film", "Certificate of Merit for the Second Best Feature Film" and "Certificate of Merit for the Third Best Feature Film" were instituted. The later two certificate awards were discontinued from 15th National Film Awards (xxxx).Directed by Chitta Bose, the xxxx film Chheley Kaar was honoured with the first president's Silver Medal for Best Feature Film in Bengali. Certificate of Merit for Second and Third Best Feature Films in Bengali were received by Jadu Bhatta and Annapurnar Mandir respectively. Following is the list of Silver Lotus Award (Rajat Kamal) recipient films produced in Bengali language.The Ministry of Information and Broadcasting is a branch of the Government of India is the apex body for formulation and administration of the rules and regulations and laws relating to information, broadcasting, the press and films in India.[1]The Ministry is responsible for the administration of Prasar Bharati-the broadcasting arm of the Indian Government. The Censor Board of India is the other important body under this ministry being responsible for the regulation of motion pictures shown in India. As of 28 Oct xxxx, the head of the ministry, Minister of Information and Broadcasting Independent Charge is Cabinet Minister, Manish Tewari.[2]Community radio is a radio service offering a third model of radio broadcasting in addition to commercial and public broadcasting. Community stations serve geographic communities and communities of interest. They broadcast content that is popular and relevant to a local, specific audience but is often overlooked by commercial or mass-media broadcasters. Community radio stations are operated, owned, and influenced by the communities they serve. They are generally nonprofit and provide a mechanism for enabling individuals, groups, and communities to tell their own stories, to share experiences and, in a media-rich world, to become creators and contributors of media.In many parts of the world, community radio acts as a vehicle for the community and voluntary sector, civil society, agencies, NGOs and citizens to work in partnership to further community development aims, in addition to broadcasting. There is legally defined community radio (as a distinct broadcasting sector) in many countries, such as France, Argentina, South Africa, Australia and Ireland. Much of the legislation has included phrases such as "social benefit", "social objectives" and "social gain" as part of the definition. Community radio has developed differently in different countries, and the term has somewhat different meanings in the United Kingdom, Ireland, the United States, Canada, and Australia.Modern community radio stations serve their listeners by offering a variety of content that is not necessarily provided by the larger commercial radio stations. Community radio outlets may carry news and information programming geared toward the local area (particularly immigrant or minority groups who are poorly served by major media outlets). Specialized musical shows are also often a feature of many community radio stations. Community and pirate stations (in areas where they are tolerated) can be valuable assets for a region. Community radio stations typically avoid content found on commercial outlets such as Top 40 music, sports and "drive-time" personalities. A meme used by members of the movement is that community radio should be 10 percent radio and 90 percent community. This means that community radio stations should focus on getting the community talking and not solely on radio (which is a technological process); the social concerns of community radio are stressed over radio per se. There is also a distinction drawn in contrast to mainstream stations, which are viewed as pandering to commercial concerns or the personalities of presenters.Communities are complex entities, and what constitutes the "community" in community radio is subject to debate which varies by country. "Community" may be replaced by terms such as "alternative", "radical" or "citizen" radio. In sociology, a "community" has been defined as a group of interacting people living in a common location.[citation needed]Community radio has been built around the ideals of access and participation. Stations have been run by locals, typically to serve a local audience. However, the internet's availability and popularity has encouraged many stations to podcast and/or stream and audio and make it available globally.[citation needed]Two philosophical approaches to community radio exist, although the models are not mutually exclusive. One emphasizes service and community-mindedness, focusing on what the station can do for the community. The other stresses involvement and participation by the listener.[citation needed]In the service model locality is valued; community radio, as a third tier, can provide content focused on a more local or particular community than a larger operation. Sometimes, though, providing syndicated content not already available within the station's service area is viewed as public service. Within the United States, for example, many stations syndicate content from groups such as Pacifica Radio (such as Democracy Now!) on the basis that it provides content not otherwise available (because of a program's lack of appeal to advertisers?in Pacifica's case, due to its politically controversial nature).In the access (or participatory) model, the participation of community members in producing content is viewed as a good in itself. While this model does not necessarily exclude a service approach, there is some disagreement between the two.[citation needed]The role of community broadcasting in Australia, according to CBAA, is to provide a diverse range of services meeting community needs in ways unmet by other sectors. Community broadcasting is sustained by the principles of access and participation, volunteerism, diversity, independence and locality.[4]Alan Dershowitz and Norman G. Finkelstein ? Finkelstein is a frequent guest. This was a much publicized debate about whether the Dershowitz book, The Case for Israel was plagiarized and inaccurate. Dershowitz has written that he agreed to appear on the show after being told he would debate Noam Chomsky, not Finkelstein.[22]Alan Greenspan, former Chairman of the Federal Reserve ? by Amy Goodman and Naomi Klein, journalist and author of The Shock Doctrine, September 24, xxxx.[23] In a follow-up interview, Pulitzer Prize-winning investigative journalists Donald Barlett and James Steele, based on their October xxxx article in Vanity Fair,[24] call Greenspan "flat wrong" regarding claims by Greenspan in that interview denying Federal Reserve responsibility in the transfer of billions of dollars from the Federal Reserve to Iraq, $9 billion of which the reporters claim has yet to be accounted.[25]The United States xxxx Republican National Convention took place at the Xcel Energy Center in Saint Paul, Minnesota, from September 1, through September 4, xxxx.[1] The first day of the Republican Party's convention fell on Labor Day, the last day of the popular Minnesota State Fair, though because of Hurricane Gustav, this day was mostly a call for action to help victims and formal, required activities; most of the politicking and partying did not start until Tuesday, the second scheduled day.This was the latest any major party convention has ever been convened,[2] and the first one to take place entirely in September. Traditionally, the party who holds the White House has the opportunity to select the date of its convention second, and normally the challenging party holds their convention in July while the incumbent party holds its convention in August. This year, later dates were chosen for both conventions because the parties wanted to schedule their conventions after the xxxx Summer Olympics ended. President George W. Bush, did not attend the convention (although he did appear by satellite).The attending delegates at the convention nominated Senator John McCain of Arizona for President and Governor Sarah Palin of Alaska for Vice President. 1,191 pledged delegates were necessary for candidates to win the respective nominations.The prosperity brought by Nerva and Trajan continued in the reigns of subsequent emperors, from Hadrian to Marcus Aurelius.
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