How to Be a Good College Roommate

Living with a roommate can often seem complicated and overwhelming, especially in college. Between sharing a tiny space with someone you barely know and trying to respect each others very busy lives, your roommate relationship can quickly implode if you arent careful. So just what can you do to be a good roommate amidst everything else you have going on? Fortunately, being a good roommate boils down to a few simple rules. Be Kind Sure, youre both stressed out, have way too much work to do, need to get more sleep, and havent had any privacy since the day school started. No matter how stress/tired/cranky/annoyed you are, however, you still must be kind. Always. Be Respectful Respect comes in all forms in a roommate relationship. Respect your roomies need for space and quiet sometimes. Respect the requests your roommate makes of you, even if you think those requests are silly. Respect your roommates stuff, from their laptop to their milk in the fridge. And respect them as a person. Be a Good Listener Sometimes, your roommate may want to talk to you about something they have going on in their personal life; sometimes, they may want to talk to you about things theyd like changed in the room. And sometimes theyll communicate a million things to you without opening their mouth. Be a good listener to your roommate, paying attention to them when theyre communicating with you and truly hearing what they have to say (even if it is through silence). Be Clear and Communicative Being forthcoming with your own needs is just as important as being a good listener. If something is bothering you, talk about it; if you just want some alone time, say so; if you are feeling overwhelmed and just need to vent to your roommate for a little while, ask if they have a few minutes. Roommates arent mind readers, so its important for you to communicate with your roommate in a genuine, clear, constructive way as often as possible. Be Honest Trying to gloss over little problems will just make them grow until they get humongous and unavoidable. Be honest about what you need as a roommate and ask that your roommate do the same. Additionally, if something happens that will affect your roommate, confess it. Its much better to be honest from the beginning than further corrode a delicate situation. Be Flexible Living with a roommate requires a lot of flexibility. Be honest with yourself about what kinds of things you can compromise and bend a little on. The things that matter most to you might not matter at all to your roommate, and vice versa. You might be surprised by how much you can learn by being flexible and adaptable when needed. Be Generous You dont have to buy your roommate tons of things to be a generous roommate. Generosity comes in all kinds of forms in college. Offer to help in little ways, from adding their towel to your load of laundry to saving a piece of pizza from your own delivery when your roommates up late somewhere else finishing a lab report. A little generosity can go a long way without costing you too much money -- or effort. Be Firm on Whats Important Although it might feel like youre doing the right thing at the time, you wont be a good roommate if you compromise too much of yourself and what you need. Be firm on whats important to you, no matter how silly you might feel at first. The things that matter most to you are the things that help define who you are; being firm in some areas of your life is healthy and productive. Your roommate ideally will respect your principles, value systems, and unique living preferences once you communicate about what you value most.

Human Origins And Methods Used For Biological Anthropology

Recent findings of the human origins and methods used in Biological anthropology. Biological anthropology or also known as Bioanthropology, is a subfield of anthropology that uses the scientific method to study the biology and behavior of Homo sapiens, non-human primates, and the ancestors of Homo sapiens. Bioanthropology itself is further divided into several branches. All branches are united in their common application of evolutionary theory to understanding human origin, morphology and behavior. There are many types of methods used to understand the origins of human evolution; some common methods include the study of fossils, the study of genetics, or a combination of both methods. Using resent studies of fossil records from Dmanisi in the Republic of Georgia , Genetic and fossil studies of Denisovans from Siberia, and genetic studies of Neanderthals, the evolutionary history of these extinct hominids can be use to determine the environment into which modern humans evolved and its origins. In Bioanthropology, the dispersal of early hominins is a common and a significant study that can reveal missing puzzles from the events that lead to the evolution of humans and its dispersal. In recent years, researches have argued the idea that Homo erectus was not the first Homo species that invaded Europe and Asia, but rather it had evolved in Eurasia (Reid, et al. 2011). Since the discovery of the Dmanisi fossil beds, dating up to 1.85 Ma in the Republic of Georgia, the theoryShow MoreRelatedAnthropology and Its Branches1728 Words   |  7 PagesAnthropology is the study of human beings, in particular the study of their physical character, evolutionary history, racial classification, historical and present-day geographic distribution, group relationships, and cultural history. Anthropology can be characterized as the naturalistic description and interpretation of the diverse peoples of the world. Modern-day anthropology consists of two major divisions: cultural anthropology, which deals with the study of human culture in all its aspects;Read MoreNatural Selection And Human Evolution1198 Words   |  5 PagesBiological Anthropology Biological anthropology, also known as physical anthropology, is the study of human evolution defined by Anthropology Professor Dr. Craig Palmer at the University of Missouri. Evolution is the changed caused by natural selection. 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The Country Husband Free Essays

Literally Essay The Country Husband We all make choices in our lives. We choose who we will be, what we will believe and what social norms or values will guide our everyday lives. In making these choices, particularly about our value system , we do not question whether these choices (our value system)will be tested and found faulty because of our ever changing circumstance. We will write a custom essay sample on The Country Husband or any similar topic only for you Order Now In the story The Country Husband, Francis Weed found himself questioning his value system as dictated by his suburban living. Francis Weed, after a traumatic life event, became temporarily dissatisfied with his superficial world of social clubs and high society (suburbia) and acted to rebel against it. However in his fight, he realized that he needed the very thing he hated and resolved this conflict with distractions, unrequited love and woodworking. We all belong in a community in which our membership should mean we agree with the values/standards of that community and our participation is a choice. In this story, Mr. Weeds participation in his community appears to be forced After an alleged emergency plane landing, Mr. Weeds returns home to his family and community where his ordeal is ignored. He attempts to share this ordeal with his wife in stating, â€Å" [I] was nearly killed in an airplane crash, and [I[ don’t like to come home every night to a battlefield. † (Cheever, pg 65) Instead of inquiring about the accident or showing some degree of sympathy about his accident, Mrs. Weeds responds by stating that â€Å"He doesn’t come home every night to a battlefield. † (Cheever, pg 65) Mr. Weeds ordeal is ignored because it does not have a place in his suburban life in the community of Shady Hill. It neither adds to nor takes away from the values of this community and therefore it has no relevance. It appears that Mr. Weeds begins to question the values his community places on him and the consequence endured if they are violated. Thus, he recalled the war in Vessey, a day in which a woman who was socially humiliated for some apparent indiscretion for which her head was shaved and she was made to walk the street naked. He believes that woman who serves him dinner is the oman â€Å"punished at the crossroads, (Cheever, pg 67) but he know it would have been â€Å"a social as well as human error† to share this story at the dinner table because talk of war and trouble of the world was â€Å"unseemly and impolite† (Cheever, pg 67) in Shady Hill. Mr. Weeds understood the tenuous nature of his standing in his community/family but he no longer wanted to be a part of it. Mr. Weeds saw how pretentious his life had become and in his first act of rebellion was to fall in love with the baby sitter, Ann, which was an awesome slap in the face to the norms and values of his community. As he stated, there was no history for Shady Hill of such â€Å"turpitude†¦they had not even been a breath of scandal. † (Cheever, pg 71). But, Mr. Weeds imagined loving the babysitter and the ruckus it would cause, if he were caught taking advantage of the baby sitter. The mere thought however filled Mr. Weeds with so much energy/life that as a result of this newfound freedom, he impulsively purchased a bracelet for the baby sitter who seems to regard him only as an employer. Further, his escape from the pressure of conforming leads him to kiss this girl in the presence of the social misfit. In this new state of mind, Mr. Weeks finds courage and is finally able to say what is on his mind. He is temporarily able to free himself from the constraint of civility and express his innermost thought to the leading member of the Shady Hill society by stating to her that she should paint her windows curtain black and shut up. The feeling of being â€Å"deliberately impolite† made Mr. Weeds feel wonderful. (Cheever, pg 70) Francis has arrived another moment of truth when his wife Julia decides she is going to leave him because she cannot stand by and watch him destroy their social position that she has worked so hard to gain within Shady Hill. He confesses to her by saying Julia, I do love you, and I would like to be as we were-sweet and bawdy and dark-but now there are so many people. (Cheever, pg77) It seems at this moment with everything he has gone through that he has accepted his life and realizes his wife needs him and he needs her. He makes an appointment to see a psychiatrist where he is advised that he should take up woodwork as a hobby. Perhaps this is an outlet where there are no boundaries and he is free to create whatever he likes without having to fit into a standard. There comes a point in everybody’s life where we reflect on the values we adopt in becoming a member of a community and sometimes we are not satisfied with the decisions we make. I am sure for that when we initially decide to become a member of a community we do so with the hope that as we grow and our needs change, our community will reflect our new needs and growth. Mr. Weed’s community did not foster change and could not allow him to grow. He found himself trapped in the values of his community and his only escape was within his imagination. How to cite The Country Husband, Papers

Blood Bonds Antigone And The Eumenides Essay free essay sample

Blood Chemical bonds: Antigone And The Eumenides Essay, Research Paper Every homo on this Earth has a bond to another. These bonds, every bit good as their significance, differ between people. This paper will concentrate on the bonds of matrimony and blood, and their function in the dramas Antigone and The Eumenides. How do they associate to each other? Is one more of import than the other? How does the Godhead and mortal universe interpret these? Through a reappraisal of the two dramas and a comparing of their presentation of the bonds of blood and matrimony, this paper will reply these inquiries. Upon initial scrutiny, the bond of blood seems to be the predominating one in Antigone, but upon closer scrutiny, it is obvious that the bond of matrimony plays a strong function every bit good. Sophocles introduces these bonds through Antigone # 8217 ; s troubled lineage ; she was born of an confederation between her brother and her female parent. We will write a custom essay sample on Blood Bonds Antigone And The Eumenides Essay or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page ( This confederation besides produced Ismene, Polyneices, and Eteocles. ) This noncompliance of natural Torahs clearly shows the discourtesy that this household has for bonds of matrimony and of blood. This noncompliance may be unconditioned, as some argue that Oedipus knew nil of his married woman # 8217 ; s relation to him when he killed the male monarch, his male parent. ( Coles Notes, 20-21 ) In any instance, this discourtesy has been passed onto Antigone. She sees matrimony as a sort of decease. ( Sophocles, 504-508 ) She besides states that she would non hold buried her hubby against the metropolis # 8217 ; s orders, as she did for her brother. ( Sophocles, 960-964 ) Her logic is that although she may hold another hubby or kid, she will neer hold another brother, since her parents are dead. ( Sophocles, 966-969 ) This leads to the decision that the decease of her parents has strengthened the blood bond. ( In other words, the devastation of matrimony causes stronger blood ties, where matrimony weakens blood ties. ) This is why Antigone sees matrimony as a sort of decease, and why she believes that it will weaken her ties with her household. ( Sophocles, 506-512 ) Antigone first expresses her sense of responsibility to her siblings in lines 81 to 89: # 8220 ; Be as you choose to be ; but for myself I myself will bury him. It will be good To decease, so making. I shall lie by his side, Loving him as he loved me ; I shall be a criminal-but a spiritual one. # 8221 ; This strong belief is tested indirectly many times throughout the drama, but most strongly in a confrontation with Creon, where she maintains and restates her original beliefs. ( Sophocles, 509-515 ) This is particularly notable sing the times in which she lived. Her topographic point is in the family, or oikos, non to look for glorification or courage, or dispute important figures. The lines are non as clearly drawn in The Eumenides. The Godhead and mortal universes have different sentiments about the holiness of blood and matrimony bonds. The issue here is one of justness, as it is in Antigone, but in a different regard. In add-on, a complicated household history leads up to the struggle. During the Trojan War, King Agamemnon sacrificed his girl. When he returned, his married woman, Clytaemestra, in retaliation for his offense murdered him. Many old ages subsequently, their boy, Orestes, murdered Clytaemestra ( who was non punished ) in retaliation for his male parent # 8217 ; s decease. ( Aeschylus, 454-464 ) Questions arise, such as: Is the offense of Orestes more terrible than that of Clytaemestra? Should Orestes be punished or is his offense one of justness? In the beginning, the lines seem clearly drawn. The Gods, spec ifically Apollo, see the matrimony bond as equal to one of blood. His logic behind this is that Zeus and Hera have sanctified the matrimony curses. ( Aeschylus, 213-222 ) Persons, as represented by the chorus, see a matrimony bond as inconsequential compared with a bond of blood. ( Aeschylus, 211-12 ) However, subsequently in the drama, Athene agrees with the persons, although her opinion of Orestes’ penalty does non reflect this belief. ( Aeschylus, 739-41, 752-753 ) These contradictions highlight the struggle between Godhead and person, and matrimony and blood. In both dramas, a blatant discourtesy for the matrimony bond is shown. In Antigone, it is seen in Oedipus # 8217 ; devastation of his parent # 8217 ; s matrimony. ( Coles Notes, 20 ) The male monarch, Creon, besides shows discourtesy for this bond, as shown in lines 626-629 and in lines 632-633: # 8220 ; Ismene: Will you kill your boy # 8217 ; s married woman to be? Creon: Yes, there are other Fieldss for him to plow. Ismene: Not with the common love of him and her. Creon: I hate a bad married woman for a boy of mine. [ . . . ] Chorus: Will you rob you boy of this miss? Creon: Death-it is decease that will halt the matrimony for me. # 8221 ; In The Eumenides, the discourtesy for this bond is shown most clearly by the refusal of persons ( Aeschylus, 211-13 ) and Athene ( Aeschylus, 739-40 ) to accept the bond of matrimony as one equal to the bond of blood. In contrast, a strong regard for the bonds of blood is shown in both dramas. For Antigone, her siblings are the most of import people to her. She is willing to bury her brother against the metropolis # 8217 ; s orders even if it means her executing. ( Sophocles, 82-89 ) This seems to be contradicted by the awkward place that she puts her sister, Ismene, in by inquiring her to take part in Antigone # 8217 ; s offense. ( Sophocles, 90-101 ) However, Antigone does this out of regard and obeisance for her oikos, the kingdom of the family. Everything that she does throughout the drama is out of this regard and obeisance. Creon disrespects Antigone # 8217 ; s obeisance to her oikos, as shown by his consistent belief that what Antigone did was incorrect, no affair what her grounds. ( Sophocles, 526-40 ) He is besides disrespecting the bond of blood of uncle and niece between him and Antigone. ( Sophocles, 530-534 ) His pride dominates ancient imposts and his love for his household. ( Sophocles, 585-587. ) The competition of regard and discourtesy for these bonds is seen once more in The Eumenides. As antecedently stated, Apollo sees the bond of blood and the bond of matrimony as equal ( Aeschylus, 213-23 ) , where persons ( Aeschylus, 211-13 ) and Athene ( Aeschylus, 739-40 ) see the bond of blood as superior to that of matrimony. This causes struggles between the Gods. In the beginning of the drama, this struggle is between Apollo, who believes Orestes should non be punished, and the Furies, who believe he should be punished for matricide. When opinion on Orestes is passed ( # 8221 ; Athene: The adult male before us has escaped the charge of blood. # 8221 ; line 752 ) , the wrath of the Furies moves from Apollo to Athene. This struggle lasts from line 778 to the terminal of the drama. It is obvious after close scrutiny between these two texts that the bonds between matrimony and blood are frequently complicated. They are frequently intertwined ( as seen by Antigone # 8217 ; s lineage ) and their importance differs between civilizations and social places, as seen in The Eumenides. Antigone and The Furies are of import Greek social statements on the bonds of blood and matrimony.