Changing Course In The Anti-Domestic Violence Legal Movement Sample Assignment


We Can Stop Domestic Violence

To address the problem of domestic violence, it is necessary to propose a complex program as a response to this social issue. “We Can Stop Domestic Violence” can be viewed as more successful than other initiatives because, firstly, it is oriented to providing different types of support for victims of violence at home. Victims will be provided with assistance not only in shelters but also after leaving them (Sharma, 2015). Persons requiring help will also be provided with legal consultation regarding their case.

Distinguishing the Solution

Although there are many federal and state-based initiatives to protect victims of domestic violence, the proposed solution is unique in its attempt to combine all successful strategies to cope with the issue. Researchers support the effectiveness of shelters, hot lines, and counseling for victims of domestic violence, but many individuals do not use these resources as a complex (Kalunta-Crumpton, 2017). Standard initiatives lack the provision of required support after offering immediate assistance. This program provides care and educational and career resources for victims after resolving critical issues.

Major Steps

The program should be realized by a non-profit organization supported by the federal, state, and local governments. Offices and shelters should be opened in each city of the country. The first step is to start cooperation with existing organizations addressing domestic violence and receive state funding. All resources shared under existing programs should be accumulated in the context of creating a complex response to the problem as a result of designing a unified program supported and sponsored by the government and charity organizations. The second step is associated with determining services to offer: hot lines, shelters, medical assistance, counseling and psychological assistance, education, career options, and social adaptation (Miller, McCaw, Humphreys, & Mitchell, 2015). Other steps should be associated with implementing the program at the local level.


Potential outcomes of the solution will include decreases in numbers of individuals who continue living with their abusers without asking for help. In addition, more abusers will be identified as a result of this program, and the safety of their victims will be guaranteed (Abraham & Tastsoglou, 2016). Furthermore, victims of domestic violence will receive resources to start a new life without continuing unhealthy relationships with their abusers.


Cost-Benefit Analysis

A complex approach to organizing the program to address domestic violence will have significant benefits for states. The combined efforts of federal, state, and local authorities will lead to decreasing time and energy required for creating separate shelters and initiatives to protect victims’ interests. Furthermore, less money will be necessary to organize one widely supported system of providing care for victims of domestic violence in all regions of the United States (Figure 1; Johnson, 2015).

Costs of current programs to address domestic violence in contrast to “We Can Stop Domestic Violence” for year 1, year 5, and year 10.
Figure 1: Costs of current programs to address domestic violence in contrast to “We Can Stop Domestic Violence” for year 1, year 5, and year 10.


To realize this program, it is necessary to determine what existing organizations will cooperate in the context of the initiative and provide their materials. It is important to involve healthcare providers, legal advisers, and social workers in realizing this project. Furthermore, it is also necessary to determine what specific facilities in communities can be used as shelters and offices in the context of this program.


The problem of domestic violence can be addressed only when a complex approach is provided at the national level. The reason is that many different resources are required in order to address multiple social and cultural aspects that lead to abuse at home. Domestic violence is associated with causing psychological and physical harm to individuals, and much attention should be paid to overcoming this issue.

The next steps for coping with domestic violence at community levels are associated with the participation in organizing shelters. “We Can Stop Domestic Violence” actively accepts any assistance of volunteers at all stages of the project realization. It is important to note that one should use the following e-mail to receive more information regarding the program and register for the participation in the project: .


Abraham, M., & Tastsoglou, E. (2016). Addressing domestic violence in Canada and the United States: The uneasy co-habitation of women and the state. Current Sociology, 64(4), 568-585.

Johnson, M. E. (2015). Changing course in the anti-domestic violence legal movement: From safety to security. Villanova Law Review, 60, 145-202.

Kalunta-Crumpton, A. (2017). Attitudes and solutions toward intimate partner violence: Immigrant Nigerian women speak. Criminology & Criminal Justice, 17(1), 3-21.

Miller, E., McCaw, B., Humphreys, B. L., & Mitchell, C. (2015). Integrating intimate partner violence assessment and intervention into healthcare in the United States: A systems approach. Journal of Women’s Health, 24(1), 92-99.

Sharma, I. (2015). Violence against women: Where are the solutions? Indian Journal of Psychiatry, 57(2), 131-139.

The Têt New Year In Vietnam


When learning about the culture of Vietnam, it is of great importance to pay attention to the so-called Têt Nguyen Dan, also referred to as Têt or the Lunar New Year. The full name of the celebration refers to the very first day of a new part of the year. This essay discusses traditions related to the holiday that reveal its deep cultural meaning linked with reviviscence, renewal, and the tide of life.


From my experience, Vietnamese families consider Têt celebrations as one of the most joyful and anticipated events that enable relatives to gather together, get distracted from problems, and continue the traditions of their ancestors. Têt is celebrated in Vietnam every year, but the exact dates are calculated based on the Vietnamese lunisolar calendar, which is not the country’s official calendar. This year, the Lunar New Year will start one week before the end of January.

There are strong and respected traditions associated with celebrating the Vietnamese Lunar New Year. The time of the Têt celebration is justly considered as the busiest period in Vietnam since almost any person travels to visit all friends and wish them good luck (Rodgers). Depending on the family and the situation, the celebrations can take from one to seven days, and relatives prefer to spend as much time together as possible.

In Vietnam, there is a popular tradition to reserve specific days for particular types of gatherings. The very first day of the celebration is typically spent with the closest relatives in cities or villages, whereas the next day is intended for amicable meetings and parties with friends (Rodgers). On the third day, Vietnamese citizens pay respect to their ancestors and prefer to visit their teachers or go to temples (Rodgers).

Other days may include different events, such as festivals or parades. I used to observe this tradition when living in Vietnam, which included spending the first day with my mother’s relatives. Then, I would meet with my best friends, go to temples, and also visit my father’s native city to spend time with my grandparents. This year, I am going to spend the Têt week far away from my relatives, which makes me extremely upset.

The development of healthy and trust-based relationships and respect for family values also inform multiple traditions associated with Têt. From the Vietnamese people’s perspective, things to be sorted out include interpersonal relationships, the state of mind, and obligations towards others (Dinh and Sharifian 152). With that in mind, new opportunities for conflict resolution are at the very essence of the holiday’s event schema (Dinh and Sharifian 152). For instance, meetings with friends and relatives, gift-giving, and treating guests to traditional food present customs that help to maintain and improve social relationships or initiate new encounters.

Traditional activities before and during Têt often help to strengthen links between different generations and promote family and religious values. When I was a child, my siblings and I used to receive lucky coins and other gifts from older relatives, which was a demonstration of affection and positive intentions. My family also taught me to respect religious rituals related to Têt celebrations since we used to visit the pagoda nearby to pray for good luck, happiness, and harmony in life. The traditions that my family continues to observe also include paying respect to the deceased family members by cleaning their graves and placing some flowers on them.

Food and Family Meals

Concerning food, some Vietnamese people prefer to eat in moderation before Têt just to afford the abundance of delicious dishes and be able to wine and dine others during celebrations. A typical Vietnamese family cooks a number of delicious and high-calorie foods, including rice cakes, pork braised in coconut juice, bitter melon soup, pickled vegetables, and sweet potatoes (Dinh and Sharifian 154). From my experience, popular desserts and snacks also include candied dehydrated fruits and roasted pumpkin and watermelon seeds. The members of my family respect all traditions associated with food, and we cook the dishes listed above to have a good time and worship the previous generations.

Alimentary products play a critical part in some Têt traditions and practices believed to bring good luck. Thus, on Têt’s eve, Vietnamese families decorate their family altars with five types of fruits, each of which serves as a symbol of wishes that people would like to come true. The selection of fruits may vary depending on a specific geographic region. “Banana, pomelo, peach, mandarin, and persimmon” are typically used by Northern Vietnamese people, whereas Southerners prefer “papaya, coconut, fig, mango, and custard apple” (“The Five-Fruit Tray on Têt Holiday”).

Despite traditions, some families choose any fruits available and find immaterial values more critical than the way that the tray looks. In my family, we implement the five-fruit tray tradition every year, and my siblings are usually tasked with preparing and decorating the tray.

Têt and It’s Meaning for Vietnamese People

Hope presents one of the main themes and symbols associated with the holiday in question. For instance, Têt is conceptualized as “an event for hope” due to the widespread practices of exchanging cordial words and wishes (Dinh and Sharifian 154). People in Vietnam support the idea that the first days of the celebration set the tone for the entire year. It explains traditional activities to create good fortune, including exchanging lucky coins and demonstrating gracious living by cooking enough food (Dinh and Sharifian 154).

Religious activities are also common during Têt and help Vietnamese people to attract good luck. People in Vietnam often visit Buddhist temples to pray for themselves and the dearest ones, as temples are strongly associated with “kindness, purity, peace, and hope” (Dinh and Sharifian 154). Thus, during Lunar New Year, Vietnamese people use multiple symbols and traditions to express their hope for better days to come.

Rejuvenation and renewal are other themes that find reflection in traditions and customs related to the holiday. To begin with, Têt is widely associated with the birth and growth of flora and fauna. Because of this metaphor, bright and warm colors, such as yellow, pink, orange, red, and green, are favored when it comes to street and house decorations (Dinh and Sharifian 152). Preparations for the Têt celebration include purchasing bright flowers and fruits to decorate rooms and altars, cleaning the entire house, and repairing or replacing old and broken things (Dinh and Sharifian 152).

By engaging in these activities, people try to leave all problems in the past and start the year on a happy note. My relatives observe these traditions and promote renewal in a variety of ways, including buying and wearing new clothes and cleaning up the house together.


To sum it up, the discussed celebration can be justly listed among the integral parts of the culture of Vietnam since it touches upon almost every aspect of everyday life. As is clear from the most popular traditions, Vietnamese people regard Têt as the celebration of renewal and revival. Also, considering my personal experience with this holiday, Têt celebrations create a unique atmosphere of family unity that encourages one to understand eternal values.

Works Cited

Dinh, Truc-Nam, and Farzad Sharifian. “Vietnamese Cultural Conceptualisations in the Locally Developed English Textbook: A Case Study of ‘Lunar New Year’/‘Tet’.” Asian Englishes, vol. 19, no. 2, 2017, pp. 148-159.

Rodgers, Greg. “What is Tet: All about Vietnamese New Year.TripSavvy, 2020. Web.

“The Five-Fruit Tray on Tet Holiday.” Halong Phoenix Cruiser, 2018. Web.

The Impact Of Greek Architecture On Modern Constructors

The architecture of Ancient Greece possesses immense value for the contemporary world. Not only is it praised from the artistic standpoint but also is recognized for depicting the state of social affairs of that time. For this reflection, it was chosen to take a closer look at the marble column from the temple of Artemis at Sardi’s. According to the archive page on the Metropolitan Museum of Art, The Met, (n.d.) website, the column is believed to be from the Hellenistic period (approximately from 300 B.C.). It is a stone sculpture made from marble; its height is 1421/8 inches (361 centimeters) (The Met, n.d.). The column was gifted to the Met in 1926 from the American Society for the Excavation of Sardis.

The Marble Column

Carved by the Greek craftsmen, the column served as one of the main support mechanisms within the structure of the temple of Artemis (Figure 1). In making the column, the stones of marble were fashioned together so closely that they did not have to use mortar. The stone blocks were reinforced with the help of metal fittings, and bronze was used for sculpting other decorative accouterments. The existing knowledge suggests that the column was produced of local stone in Sardis.

Marble column from the temple of Artemis at Sardis.
Figure 1. Marble column from the temple of Artemis at Sardis (The Met, n.d.).

From the historical perspective, the marble column from the temple of Artemis belongs to the architectural structure that belonged to the fourth-largest Greek temple that had not even been completed. As with other temples, it was meant to be used to praise different gods and goddesses, which represented the center of the entire Greek civilization. From how the column was preserved, we can see that the culture and the beliefs of the Greeks have reached far than anyone had imagined. The impact of the architecture of that time also left a mark on modern architecture.

Jefferson Memorial

The most obvious influence examples of how Greek architecture and such examples as the marble column influence modern construction include the White House, The Federal Hall in New York City, and the Jefferson Memorial. For the analysis, the last example will be explored (Figure 2). Started in 1939 and finished in 1943, the memorial belongs to the neoclassical style, which has been heavily impacted by the architecture of Greeks and Romans. The marble columns that support the dome of the building have a similar style to that of the example from the Met. Since marble was also used to create the columns at the Jefferson Memorial, there is no doubt that its architect, Pope, John Russell Pope, wanted to transfer the grandness of the Greek style to pay tribute to one of America’s founding fathers.

Jefferson Memorial.
Figure 2. Jefferson Memorial (“Jefferson memorial,” n.d.).


To conclude, there are clear parallels between the architectural style of the ancient Greek civilization and the works of modern constructors. The marble columns at the Jefferson Memorial from the Artemis temple are not only reminiscent of the one displayed at the Met but are heavily influenced by the style. If one does not know when the memorial was built or where it is located, a conclusion can be made that the building was excavated somewhere in Greece. The impact of this architectural style is important because it had influences on various styles, from baroque to neoclassicism, and thus shaped the way modern buildings look today.


Jefferson Memorial. (n.d).

The Met. (n.d.). Marble column from the temple of Artemis at Sardi’s. 

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