Definition of Deadrise Used in Shipbuilding

Definition of Deadrise Used in Shipbuilding How to Measure Deadrise Deadrise is measured two ways, by a linear measurement like inches or centimeters and by expressing it as an angle. Let’s look at the angular measurement first. Looking at the cross section of a hull, draw a vertical line through the center of the vessel to the bottom of the keel. The top of this vertical line should be even with the chine, which is where the hull meets the topsides. Now draw a horizontal line which intersects both sides of the chine and the top of the vertical line you drew before. You should now have a 90-degree angle formed by the vertical and horizontal lines. Draw one more line from the point where your horizontal line meets the chine to the bottom of your vertical line at the bottom center of the keel. The triangle you formed is made up of three angles. Deadrise expressed as an angle is the measurement in degrees of the bottom of the triangle. To Calculate in Linear Terms   To calculate deadrise in linear terms you will use the same triangle as above but now you will be using a ratio to express the deadrise. Much like the roof of a building, deadrise in linear terms is written as inches per foot. First, determine the number of inches from the 90-degree angle of the triangle along the horizontal leg to the chine. Next, determine the measurement in feet from the bottom of the keel to the 90-degree angle of the triangle. Take the results and write then as inches/foot. A Measurement at a Single Point on a Vessel’s Hull Deadrise is only a measurement at a single point on a vessel’s hull. Construction plans will note the deadrise at regular intervals along the length of the hull. Since deadrise is a measurement based on the position of the chine it is possible to have complex expressions of deadrise because of multi-chine and planning hulls. If you are asked to measure deadrise you should be given a point to make your measurement. For example; deadrise at 20 feet from the bow, or deadrise at rear bulkhead. Alternate Spellings Dead Rise Common Misspellings Dead Rise The Transition From Chine to Keel One way to make a quick assessment of the purpose and ride quality of a vessel is to view the stern from the rear so you can see the transition from chine to keel. If its a sharp V shape below the water means the ride will be smooth but the ship may wallow back and forth ferries and riverboats have this design so they can operate in both directions without turning around.   If the deadrise is shallow or flat at the stern the vessel will not have much roll or wallow but it will slap into the surface with each wave. A V shape allows a smooth transition while a shallower deadrise causes a sudden impact with each wave. The flat design has less drag and therefore is found on cargo ships and other low drag vessels. Cushion effect can be a problem for some heavily loaded cargo ships in shallow waters like canals. A rolled, or soft, chine means the vessel is meant to lean and roll smoothly. This is true of most sail-powered vessels where there is a counterweight in a deep keel. Take a look at all kinds of common hull shapes to understand more about their uses. The definition of draft will also be useful when learning about naval architecture.

Women Suffrage and Temperenace Movement Research Paper

Women Suffrage and Temperenace Movement - Research Paper Example One of the most contentious issues was the issue of abortion. Although women had different reasons for demand and fighting for their rights, the cause was the same – liberation of women from male domination and freedom from discrimination in every field of life The International Woman Suffrage movement was established with the aim of granting equal rights to women in all matters. Although the women suffrage movement began in 1848, the Civil War in America overshadowed it. After the war, the issue of â€Å"Black Suffrage† was emphasized, and there were policy differences between the members (Ford, 2009, p.418). The Women’s Christian Temperance Union (WCTU) was basically the first popular accumulation of women that was devoted to social reform the basis of which were the principles of Christianity, linking it with secular contemplation and long term strategies for social reform (Farmer, 1893, p.356). Julia Ward Howe and Julia Stone were the founders of the American Women Suffrage Movement (AWSA), which also had men as its members. The mainstay of the suffrage movement was the temperance movement that was established in the United States in 1874 as a Protestant restructuring and modification movement for which the leading and driving element or force were the missionaries that were trying to spread the Gospel in non-western and southern countries. Frances Willard was the founder the WCTU, and she recognized the connection between temperance and allowing women to vote, encouraged the women of her union to support and work for women’s voting rights. The association, challenges and disagreements between its mission, Christianity and self-control (temperance) posed a predicament for the women on ideological, philosophical, political and practical aspects to change society and also the world. Its supporters dismissed criticism of it being gender biased because of the tremendous number of male

Suggesting Violent Computer Games are Morally Wrong Essay

Suggesting Violent Computer Games are Morally Wrong - Essay Example This paper shall analyse moral arguments on whether or not playing violent games are morally wrong. It will mostly consider the argument that playing violent video games are not morally wrong and various moral theorists shall be considered in order to support this position. Body Violent computer games have increased in type and number in recent years. Coupled with the increase of sales in home computers, more people seem to be engaged in these types of games. Violent video games have also been made more graphic in their portrayals of violence (McCormick, 2001). The features of these games also include screams from victims, recoil from gun shooting, writhing victims, blood splatter from victims, as well as flying and severed body parts. The players also have options in terms of weapons to use including grenades, machine guns, flame throwers, rail guns, sniper rifles, and similar weapons (McCormick, 2001). As more improvements in gaming have been introduced in recent years, the clamour for further improvements seems to be detected from the gamers. And the gaming companies are ready to comply with these demands. With these gaming activities, concerns have been forwarded on the fact that violence in video games seem to be desensitizing the gamers to violence and death, possibly making it easier for them to commit acts of violence in the future (McCormick, 2001). It is easy enough to understand these views especially with the actual reports involving children and adolescents who are re-enacting or testing what they have been playing in their video games (Dill, 1998). On the other hand, others argue that the act of playing a game, even if it is very realistic is not immoral because in the first place, the game is far from real. What matters in the end are the real actions of real humans in the real world (McCormick, 2001). Acting violent in a video game is not equivalent to actually acting violent in real life. The simulation of acts which represent morally objection able activities is not per se a morally objectionable activity because giving moral credit in such a way would be tantamount to giving moral credit or passing judgment over an actor playing a murderous role in a movie (McCormick, 2001). Based on these considerations, the issue on whether or not playing video games is morally objectionable is now a valid moral consideration. There are various ways to evaluate the issue. One way would be through the utilitarianism moral theory. The utilitarian theory highlights the fact that people object to video games because of its consequences and because these video games seem to contribute to the tragic outcomes seen in school shootings or violent altercations among adolescents (Durkin and Lowe, 1998). Under normal conditions, playing video games is not a dangerous act on its own. Based on Bentham’s utilitarianism, acts are good so long as they ensure benefits to people, and they are bad to the extent that they cause harm to other people (Mill, 1998). Based on these general ideas, utilitarianism may argue that violent video games are morally unacceptable because they increase the risk for harm. However, this increased risk of harm cannot be the only consideration for utilitarianism (Mill, 1998). Based on utilitarian grounds, the negative impact of the violent games has to outweigh the positive impact. So far however, the positive impact of video games seems to be outweighing its negative

Daughters of Liberty Research Paper Example | Topics and Well Written Essays - 1750 words

Daughters of Liberty - Research Paper Example Besides, the spreading of religion was another motivation behind colonization. On the other hand, the Native Americans have remained loyal to the British imperialists for â€Å"156 years after the settlement of Jamestown in 1607† supporting the English people fight many wars.1 However, many of the policies of the British Empire were so stringent and intolerable, which made the Americans to revolt against them. The most significant of the causes that triggered the revolution is the imposition of â€Å"new taxes and restrictions† by the English authorities on â€Å"colonial manufacturers and commerce.†2 Legalization of the Catholic Church, transplanting of the French with the Catholic Spaniards and their banning of American flatboats as well as the threat to close New Orleans Port, etc., also forced the Americans to embark on the path agitation. The American women, with their grit and selfless dedication, have played a major role in the revolt against British Imper ialism and helped the country in winning its freedom through their sacrifices. The spirit of freedom of the Americans makes them still remember with veneration the sacrifices of the men and women whose unrelenting determination and constant struggle have fetched them independence. These men and women have helped Americans to know the value of freedom and to transform the â€Å"bloodshed, division and violence† of the war and its ravages to â€Å"symbols of unity and cohesion.†3 Thus, the spirit of freedom that Americans celebrate today is the legacy of the men and women who have struggled and died for the American Independence. Women, though considered as lower in patriarchal societies, have always played a key role in the development of nations and evolving the history and cultures of countries. Similarly, in the Colonial America also women had a key role to play, not only in terms of tending to the families but also in the context of their involvement in national mov ements, culture, arts and literature. Mary Washington was one of the prominent women who made significant legacies to the cause of American Revolution. George Washington, her son and one of the most prominent leaders of America always emphasized that he â€Å"owed everything to his mother – in the education and habits of his early life.†4 Here, it becomes relevant that significant contribution from women towards any particular cause derives not merely from their participation in that event but through facilitating the grooming of the next generation to take up the mission and sustain its spirit in the future. Mary, who lost her husband early in life, had to fend for her children, with very limited economical sources. Despite this, she brought up her son, imbibing in him the right values and morals that enabled him to be the leader of such a nation and his ultimate elevation as its chief executive. Esther Reed is another woman who contributed immensely to the cause of A merican Revolution, despite her being a London born British national of French origin. During the Lexington and Bunker’s Hill episodes, she helped by channeling funds through her own agency for â€Å"relief of the sufferers in New England.†5 However, after she became a mother and her husband joined the revolutionary soldiers, her life endured many a turmoil. While her husband toiled in the â€Å"

The Role Of Leadership And Change Management Essay

The Role Of Leadership And Change Management Essay Key to evolution of an Organization is how well it can adapt to changes be it structural or financial. A good leadership plays a pivotal role in such transitions and will often be the most influential aspect in such changes being implemented successfully. Considering the fact that both Organizational Change and Leadership are very widely defined, for the purpose of the essay I would like to use the following definitions, Leader is a person with vision, energy, authority, and strategic direction ref: (Robert Coffee and Gareth Jones, 2000), Organizational Change is the process of continually renewing an organizations direction, structure, and capabilities to serve the ever-changing needs of external and internal customers- ref: (Moran and Brightman, 2001). Change is one of challenges an organization can face. It, being a continuous process, dealing successful with it is critical to an organizations success- ref: (Kudray and Kleiner, 1997), and certain management levers, such as, strategy, operations, should be constantly altered for the organization to be aligned with the market place. Having said that, it is also very important to critically identify the needed change within the organization. If a certain change is identified as a pivotal one for the growth of the organization, it is also important to consider how the change will be received by the people who will be a part of it. Resistance in our context is opposing to the change. Resistance is very likely with-in the team when the importance of the change is not know. There are various known reasons for someone to resist the change. Some of which are job insecurity and the fear of losing the power. There are existing theories which say that resistance is good and it is related to the individual identity and organizational values. Despite of being a time consuming process, it is very important to overcome resistance to implement the change successfully. Lewins 3 step model for change, Unfreeze, Change and Refreeze: ref ( Lewin, 1951) is considered to be there mother of all change models. The point here was to have organizations prepare initially to ease the process of the change in order to overcome resistance. It has been argued upon, that this theory might not be holding good for the current day situation, as organizations are constantly changing and they will never be having the opportunity to refreeze or attain the new state of equilibrium. Kotters 8 Step Model, ref: ( Kotter, J , 1995) also talks about implementing a change within the organization but considering the present day needs and situation. This model tries to address the developed resistance in the implementation on the change. An effective leadership will always try and overcome resistance and help successfully implement the change, which need not be a top down approach. For a change to be accepted, Nahvandi (2003), believes that you need to first motivate those in y our guiding collation or transformational leadership team. This, per him, is the best achieved through inspiration of the team, which enables them to enact change. Transformational leadership includes inspiring them with a charm and charisma, challenging the team to solve the problems rather than we doing it ourselves and developing personal relationship with each one of them. A combination of these 3 attributes is the best known vehicle to overcome resistance. ref( Nahvandi, 2003). Transformational leadership is that which à ¢Ã¢â€š ¬Ã‚ ¦ facilitates a redefinition of a peoples mission and vision, a renewal of their commitment and the restructuring of their systems for goal accomplishment. It is a relationship of mutual stimulation and elevation that converts followers into leaders and may convert leaders into moral agents. Hence, transformational leadership must be grounded in moral foundations. ref(Leithwood, as cited in Cashin et al., 2000, p.1) . According to Bass (1990b, p. 21) transformational leadership occurs when leaders broaden and elevate the interests of their employees, when they generate awareness and acceptance of the purposes and mission of the group, and when they stir employees to look beyond their own self-interest for the good of the group. Success of transformational leadership has been demonstrated by studies in diverse settings such as schools, corporations etc. -ref(Bryant, 2003, p. 36).Also there are existing studies to prove the effectiveness of transformational leadership regardless of culture ref:(Perttula Xin,2005) . Per Carlson and Perrewe (1995, p. 834), as a result of transformational leadership, changes in the organizations mission, strategy, and subordinate commitment levels are very likely to emerge. Also, Odom and Green (2003) argue that principles of transformational leadership (i.e., intellectual stimulation, idealized influence) applied to ethical dilemmas faced by managers offers the prospect of less litigation and better ethical outcomes than the more common transactional approach to ethics. Though Transformational Leadership is the latest buzz word, there have been many people in the past who have demonstrated the traits of this form of leadership. For instance, Genghis Khan was a transformational leader who, during the late 12th and early 13th centuries, united fiercely independent Mongol tribes to ultimately create one of the largest land empires ever seen ref(Yates, 2002). Lee Iacocca is a transformational leader who is credited with saving the Chrysler Corporation. He took over Chrysler when it was on the brink of bankruptcy and set about transforming the ideals of his closest subordinates. In turn, that began to reshape the corporations culture. Because a transformational leader encourages others to becomes transformational leaders, soon the entire organization was filled with effective leaders (Kelly, 2003). Within military and government contexts, General Colin Powell overcame entrenched racism (particularly in the US military) and low institutional expectations of African Americans to become chairman of the US Joint Chiefs of Staff in 1989. He went further, becoming in 1991 the first African American to become US Secretary of State, a position some said he filled with vision and the qualities of a transformational leader (Chekwa, 2001). Other transformational leaders include Christine Nixon, the current Police Chief Commissioner in the Australian state of Victoria, who is popularly understood to have transformed the culture of that police force for the good, and Sir Richard Branson, responsible for international Virgin enterprises (Lussier Achua, 2004). These are positive examples of transformational leaders but as critics (e.g., Yukl, 1989) point out, transformational leadership is not without its dark side and other flaws. The morality of transformational leadership has been questioned, especially by libertarians and organizational development consultants (Griffin, 2003). A key criticism is that within it transformational leadership has potential for the abuse of power (Hall, Johnson, Wysocki Kepner, 2002). Leaders here, motivate followers by engaging them to strong beliefs, irrespective of the effects on them .Transformational leaders can exert a very powerful influence over followers, who offer them trust and respect. Some leaders may have narcissistic tendencies, thriving on power and manipulation. Moreover, some followers may have dependent characters and form strong and unfortunate bonds with their leaders: ref- (Stone, Russell and Patterson, 2003, p. 4). Yukl describes this as the dark side of charisma and goes on to note that for every example of a positive transformational leader demonstrating charismatic qualities (e.g., Mohandas [Mahatma] Gandhi), there is an equally negative example (e.g., Charles Manson).-ref: (Yukl, 1989) There is an argument that transformational leadership is facilitative of change because it contributes to organizational improvement, effectiveness and institutional culture (Barnett, McCormick Conners, 2001). An interesting study by Barnett, McCormick and Conners (2001), shows that teachers may in fact be distracted from concentrating on learning-and-teaching by, for example, taking time away from students to be involved in the corporate school initiatives an inspirational, transformational principal expects of them. Ref: (Barnett, McCormick and Conners (2001), a study conducted on 12 schools in New South Wales and Australia) Related Bibliography Robert Coffee and Gareth Jones, HARVARD BUSINESS REVIEW, September-October 2000 Moran, J. W. and Brightman, B. K. (2001) Leading organizational change, Career Development International, 6(2), pp. 111-118. Gary Yukl Journal of Management 1989. Vol. 15, No. 2, 251-289 Bennis, W, (1994), On Becoming a Leader. Addison-Wesley, Reading, MA, ISBN:0-201-40929-1. Lucey, J.J, Why is the failure rate for organization change so high?, Management Services Winter 2008 Evans, M.G. (1970). The effects of supervisory behavior on the path-goal relationship. Organizational, Behavior and Human Performance. 5, 277-298 House, R.J. (1971). A path-goal theory of leader effectiveness. Administrative Science Quarterly, 16, 321-339. House, R.J., Mitchell, T.R. (1974). Path-goal theory of leadership. Contemporary Business, 3, 81-98. Dansereau, E, Jr., Graen, G., Haga, W.J. (1975). A vertical dyad linkage approach to leadership within formal organizations: A longitudinal investigation of the role making process. Organizational Behavior and Human Performance. 13. 46-78. Kudray, L and Kleiner, B, Global trends in managing change, Industrial Management; May/Jun 1997; 39, 3; ABI/INFORM Global pg. 18 Lewin, K, Field Theory in Social Science, Harper and Row, 1951. Nahavandi, A. (2006). The art and science of leadership. Upper Saddle River, NJ: Prentice Hall. Hay, Iain, Transformational Leadership: Characteristics and Criticisms# Leithwood, K. Jantzi, D. (2000). The effects of transformational leadership on organizational conditions and student engagement with school. Journal of Educational Administration, 38(2), p. 112. Bass, B.M. (1990b). From transactional to transformational leadership: learning to share the vision. Organizational Dynamics, 13, pp. 26-40. Bryant, S.E. (2003). The role of transformational and transactional leadership in creating, sharing and exploiting organizational knowledge. Journal of Leadership and Organizational Studies, 9(4), pp. 32-44. Spreitzer, G.M., Perttula, K.H. Xin, K. (2005). Traditionality matters: an examination of the effectiveness of transformational leadership in the United States and Taiwan. Journal of Organizational Behavior, 26, 205-227. Carlson, D.S. Perrewe, P.L. (1995). Institutionalization of organizational ethics through transformational leadership. Journal of Business Ethics, 14(10), pp. 829-839. Odom, L. Green, M.T. (2003). Law and the ethics of transformational leadership. Leadership and Organization Development Journal, 24(1/2), pp. 62-69. Yates, M. (2002) Genghis Khan. LeaderValues. Retrieved August 3, 2006 from Kelly, M.L. (2003, January 1). Academic advisers as transformational leaders. The Mentor. Retrieved August 3, 2006, Chekwa, E. (2001, July 12-14). Searching for African American transformational leaders. Academy of Business and Administrative Sciences 4th International Conference, Quebec City, Canada. Manuscript available from the author. Lussier, R.N. Achua, C.F. (2004). Leadership: theory, application, skill development (2nd ed.). Eagan, MN: Thomson-West. Yukl, G.A. (1989). Leadership in Organizations (2nd ed.). Englewood Cliffs, NJ: Prentice Hall. Stone, A.G., Russell, R.F., Patterson, K. (2003). Transformational versus servant leadership a difference in leader focus. Servant Leadership Roundtable October 2003. Retrieved August 3, 2006 Hall, J., Johnson, S., Wysocki, A. Kepner, K. (2002). Transformational leadership: the transformation of managers and associates. Retrieved August 3, 2006

Divorce Essay -- essays research papers

The number of children who were living with only one of their biological parents from 1900 to 1972 increased by 700%. Can we call this beneficial on the child's maturing and mental stability and development? Between 1970 and 1996 the proportion of children under 18 living with only one of their parents grew from 12% to 28%. While the percentage of children living with both parents declined from 85% to 68%. As this century has passed, more and more divorces are taking place at an increased rate each year, and while it may be hard on the parents, it's detrimental to so many children. It confuses them, upsets them, and leaves them questioning many things, most of which they will never find out until they are older. From 1950 to 1980 there has been a total of 175% increase in divorces. The statistics now indicate, that half of all children will witness the breakup of a parents marriage, of these close to half of them will go on to see the break up of a parents second marriage, that's indicating a 25% increase each year! The latest figures released show that all in all, between 1970 and 1996 the number of divorced people has more than quadrupled. 10% of these children that witness this first divorce will go on to witness three or more family breakups. I am here to give my thoughts and opinions on the issue of now in this 20th century, the increased rate of children developing mentally without a fatherly figure in the family is harming the children's development. Tim Rotheisl...

Sari in Art History

The sari is an unstitched strip of cloth which resembles the classic Indian women's fashion, it is usually made of soft cloth such as cotton and silk. The sari is available in many colors, and art work may be present to give the sari a more unique look. However, regardless of the abundance of colors and styles of the sari, a black sari never existed, even during the most unpleasant event, such as funerals, the Indian women wear a simple white sari to resemble sadness, and the red sari is assigned a symbol of happiness. Sari is worn in many different ways, but the most common way is to wrap it around the waist with one end over the shoulder. Indian women usually wear a choli or ravika, which is an Indian blouse, to cover up parts of their body that might be exposed due to wearing the sari the way they do. The way in which a sari is wrapped depends on which region in Indian one is in, or the sari wearer is originally from: The Western, the Eastern, the North-east and the Himalayans, the Eastern Deccan, the South and the Western Deccan (Lynton 532). The sari is typically created and given its different art forms in these aspects: Loom, dyeing, spinning, printing (Lynton 532). In fact, one can say that the art of a sari, in its completed form, that is after it has been spun, dyed and weaved on the loom, is that it tells a very distinct story (thus the different ways of wearing the garment in the different regions—and as stated above, white is used for funerals and red saris are used to resemble and express the happiness of the wearer). The Sari gave the Indian women that attractive fashion style which made women, even foreigners to the Indian culture, wears the sari as a different, unique, and stylish outfit. Although the Sari might look simple, and available to all women in the Indian subcontinent, its price can vary significantly depending on many factors, the fabric used, the amount of art work involved, and embedded jewelry such as pearls, and even Swarovski crystals in the modern saris. The higher end saris will be worn by the upper class women to represent their rank and status, and Indian women are known also to wear fine jewelry to complement their piece of art saris. The sari is a rather erotic garment –for nothing holds the garment in place excepting how the material is wrapped around the wearer’s body. The sari is such a symbol of India that the women have grown to make their identities through the wearing of a sari. The sari is a nostalgic garment that breeds itself as a cultural icon of Indian that at once defines the women as well as their status. A woman wearing a sari is immediately recognized as Indian – thereby cementing the sari as a symbol of nationalism for these women of Indian as well as traditionalists (Menon 11). The sari is at once a traditionalist garment as well as a sexually alluring one. The fabrics that are used in making a sari are typically of silk – thus, the woman wearing the sari is constantly covered in this smooth fabric that is very pleasing to the touch. Some silks are spun so light that it feels as though the wearer is not wearing anything – this of course is appealing to the opposite sex if not for the wearer. The sari itself is beautifully accentuates the woman’s body – her curves and her movements give a hushed rustle as she walks and the way in which the silk is spun allows the light to cascade over the garment giving a glimpse of the figure beneath its folds. It is no wonder that the sari is such a sought after icon of a country and why it is being adapted to other countries. Thus, the garment is twofold in its inclusion in Indian society – it accentuates the female form but perhaps it also stifles a woman’s sense of individuality. There is no doubt that the sari – outside of the Indian tradition has a definite erotic effect, whether intended or not. Despite that the sari covers up most of the woman’s figure it is in the subtler nuisances of the fabric’s design that allow for a re-configuring of that garment’s use outside of the traditionalist’s mode of thinking. Although much of the world is becoming westernized – that is to say that much of the world is becoming more accustomed to wearing American fashion (i. e. Jimmy Choo, punk, etc. that wearing a sari in Indian or outside of the country, many women would be seen as old fashioned or as traditionalists, â€Å"As a symbol of Indian-ness itself, it represents not a compact nationality so much as an aspiration what Khilnani has called the idea of India which people struggle to live up to as worthy inheritors of a great and ancient culture, an India that transcends regions and diversity to reconstitute itself at a highe r plane. As a result and as one fashion commentator perceptively put it, to violate the integrity of the sari is akin to burning the American flag† (Menon 12). However, there may also be another reason that Indian women wear a sari – perhaps there is little else in a traditionalist culture that is available for them to wear or anything that they would be allowed to wear. Perhaps other culture’s fashion (progressive fashion) is seen as unsuitable for an Indian woman to wear – thus, the garment, while being a major source of history is also in a way effective with women’s rights and the lack of them in this part of the mindset of Indian culture (Menon 11). The reverse of this is that certain women in Indian culture use the sari in order to express how in control of themselves they are by the way in which they wear the garment. Working women will wear their garment differently than women who tend to a house and family and do not work outside of the home. Either sentiment may be true but what is most assuredly true is that the sari can be worn with pride or not depending on the wearer, â€Å"This elevated sari has an advanced capacity for good and for bad. Perhaps the single most common comment we heard about the sari is that it makes a woman the most beautiful she could ever become†¦In a society where power itself is generally thought of as having a female aspect, in the for of shakti, the sari simultaneously augments combines and ‘totalises’ the possibilities of aesthetic beauty, female mastery, sexuality and the cult of the maternal† (Banerjee 236). Thus, the sari may in fact give a subtle indication of power by the wearer depending on the ancient traditions on how it is made, the symbols on it, and especially the way in which it is worn. In either case the sari may be considered a work of art in itself for the way in which it must be weaved or loomed, dyed, and the type of material used to place the dyes upon if not the way in which it is also worn. All of these components of the garment add up to a subtly sexy and erotic material that despite covering up its wearer makes her the more sensual for it; for the sari is a garment that places its emphasis on the way in which it moves, it glides around the wearer in traditional form.