The Names of Colors in Italian

You want to tell your friend the color of the Vespa you want to buy, the type of wine you were drinking, or the hue of the sky while you were on a hilltop in Florence, but how do you say the colors in Italian? To start, here are the most common thirteen along with a list of subtle and unique  blends. Basic Colors Red – Rosso Lei porta sempre un rossetto rosso. - She always wears red lipstick. Pink – Rosa Ho comprato un vestito rosa per la festa. - I bought a pink dress for the party. Purple – Viola Ho dipinto le unghie di viola. - I painted my nails purple. TIP: Unlike other colors, you don’t have to change the ending of â€Å"rosa† or â€Å"viola† to match the object it’s describing. Orange – Arancione La sua macchina nuova à ¨ arancione ed à ¨ troppo sgargiante per i miei gusti. - Her new car is orange, and it’s too bright for my tastes. Yellow – Giallo Stava leggendo un giallo con una copertina gialla. - He was reading a mystery novel with a yellow cover. TIP: â€Å"Un giallo† is also a mystery novel or thriller. Green – Verde Mi piace vivere in Toscana, in mezzo al verde. - I like living in Tuscany, in the middle of the green. Blue – Azzurro Ho gli occhi azzurri. - I have blue eyes. Silver – Argento Gli ho regalato un cucchiaio d’argento per la loro collezione. - I gifted them a tiny, silver spoon for their collection. Gold – Oro Cerco una collana d’oro. - I’m looking for a gold necklace. Gray – Grigio Il cielo à ¨ cosà ¬ grigio oggi. - The sky is so gray today. White – Bianco Non voglio indossare un vestito da sposa bianco, ne preferisco uno rosso! - I don’t want to wear a white wedding dress, I prefer a red one! Black – Nero Calimero à ¨ un pulcino tutto nero con un cappellino bianco in testa. - Calimero is a black chick with a white little cap on his head. Brown – Marrone Mamma mia, lei à ¨ bellissima, ha gli occhi marroni e lunghi capelli castani. - Oh my goodness, she’s beautiful, she has brown eyes and long, brown hair. TIP: You would use â€Å"marrone† to describe the color of someone’s eyes, like â€Å"gli occhi marroni†, and you would use â€Å"castano† to describe the color of someone’s hair â€Å"i capelli castani†. Dark Colors If you want to talk about dark shades, you can just add the word scuro at the end of each color. Dark red – Rosso scuroDark green – Verde scuroDark blue - Blu TIP: â€Å"Blu† is understood all its own to be a darker shade. Light Colors Here are some lighter shades: Baby blue – CelesteBaby pink – Rosa confettoLight green - Verde chiaroLight blue - Azzurro TIP: Like â€Å"blu†, â€Å"azzurro† on its own is usually understood as light blue. Unique Colors Shiny/glossy red – Rosso lucido Stavo pensando di comprare una Vespa di color rosso lucido, che ne pensi? - I was thinking about buying a shiny red Vespa, what do you think? Vermilion red - Rosso vermiglione Rimango sempre affascinata dalla tonalità   di rosso vermiglione dei dipinti di Caravaggio. - I’m always attracted by the red vermilion shade used by Caravaggio in his paintings. Hot pink – Rosa shocking Non mi piacciono per niente i vestiti di colore rosa shocking, non sono eleganti. - I don’t like hot pink clothes at all, they’re not elegant. Blue green – Verde acqua Mi sono innamorato dei suoi occhi verde acqua. - I fell in love with her blue green eyes. Lilac – Lilla Il lilla à ¨ un colore davvero rilassante. - The color lilac is really relaxing. Maroon – Bordeaux Il mio colore preferito à ¨ bordeaux. - My favorite color is maroon. Hazel brown – Nocciola Ho comprato le lenti a contatto affinchà © potrei avere degli occhi color nocciola. - I bought contact lenses so that I could have hazel brown eyes. Italian Expressions with Colors Heart of gold – Cuore d’oroNot all that glitters is gold. – Non à ¨ tutto oro quel che luccica.Sweet dreams – Sogni d’oroBlack sheep (of the family) - La pecora nera

A Musical Parody Of Han Christian Andersen s The Princess...

I was really excited about the afternoon performance I was attending at the Mountain View Center for the Performing Arts. This is essentially because I have always been obsessed with fairy tales and getting the chance to see one in action before my eyes was something to die for. Once Upon A Mattress centers around the â€Å" ‘shy’ Winnifred the Woebegone† who takes her chance at marrying Dauntless the Drab. However, she has to get through the tests prepared by the overbearing Queen Aggravain. In short, this is a musical parody of Han Christian Andersen’s The Princess and the Pea. The play began with an introduction to the orchestra that will be performing live alongside the play. I was amazed to find out about this only now. In addition, seeing that the tickets to this show was also not that expensive, I was truly thankful that I could actually kill two birds with one stone, having seen a play and an orchestra at the same time. At the beginning, an inaccurate version of The Princess and the Pea was shown before hand as the minstrel points out that the truth was far worse. This was of utmost importance to the audience to know so that they could set their expectations early on. The true story essentially begins with a test of wit for an unfortunate Princess #12, who fails miserably. I particularly liked the riddles as they helped to engage the thinking skills of the audience as well. Having an affinity towards villains, I truly loved Queen Aggravain’s performance, which was

The Holy One of Israel in Isaiah Free Essays

The Holy One of Israel This essay concerns about the meaning of the divine title ‘The Holy One of Israel’ in the Book of Isaiah. It is going to state clearly the study approach before going into the discussion. Approach of this essay The book of Isaiah had been studied through different approaches of which three are quite distinctive[1]. We will write a custom essay sample on The Holy One of Israel in Isaiah or any similar topic only for you Order Now (1)A pre-critical, or traditional, understanding, still found in some conservative scholars. They keep the entire book of Isaiah connected to the prophet Isaiah of the eighth century B. C. E. There is nothing intrinsically impossible as the approach is ‘prophecy’. With the rise of ‘historical criticism’, such an approach has been commonly rejected in the interpretive world. (2)A critical understanding of the book of Isaiah is reflective of the intellectual world of the West in the 18th and 19th centuries that focused on historical issues. The dominant idea of this approach is the division of the book of Isaiah into, with short hand references, First Isaiah, Second Isaiah and Third Isaiah. However, the ‘three Isaiah’ only exist as an editorial convenience, but without integral connection to each other. 3)The canonical study of the book of Isaiah recognizes that the book is a literary complexity. It is a literary approach, draws upon historical-critical gains but moves beyond them toward theological interpretation. The last approach is used in this essay. Introduction The Holy One of Israel, as a description of God is a distinctive feature of the Book of Isaiah. The name appeared in the Old Testament 32 times, 26 times in Isaiah. The other six times in Jeremiah (50:29; 51:5), Ezekiel (39:7) and Psalms (71:22, 78:41, 89:18). It is hardly coincidence that in his vision in Chapter 6 Isaiah himself has heard the seraphim proclaiming â€Å"Holy, holy, holy is Almighty YHWH†, the whole book works out the implications of that vision. In chapters 1-12, and then 13-27, 28-39, 40-55 and at last 56-66, the message of this vision spreads in ever widening circles. Each part leads to the next, but each also relates to that key awareness that YHWH is The Holy One of Israel. The table below shows The Holy One of Israel appeared in the book of Isaiah at different periods of history with related scriptures. Part |Chapters |Motif |Historical Events[2] |Scriptures | | |1 |Prologue |In the days of 4 kings of Judah |1:4 | |1 |2-12 |Sign of Immanuel |Challenge to Judah: Time of Ahaz |5:19, 24; 10:17, 20; 12:6 | |2 |13-27 |Fall of a Great City |Calamity and Hope for the Nations |17:7 | |3 |28-39 |Siege of Jerusalem |Challenge to Judah: Time of Hezekiah |29:19, 23; 30:11, 12, 15; 31:1; 37:23 | |4 |40-55 |Light to the Nat ions |Comfort in Babylon |41:14, 16, 20; 43:3, 14; 45:11; 47:4; | | | | | |48:17; 49:7; 54:5; 55:5 | |5 |56-66 |Return of the Prodigal Son |Challenge to Judah after Exile |60:9, 14 | The Meaning of Holiness The Hebrew word for holiness is qodes (Greek: hagios). It is used for what is set apart from a common to a sacred use[3], as the utensils and ministers of the sanctuary, and certain days (Ex 20:8; 30:31; 31:10; Lev 21:7; Num 5:17; Ne 8:9; Zech 14:21); for what is separated from ceremonial defilement (Ex 22:31; Lev 20:26) or immorality (2Cor 7:1; 1Thes 4:7) including false worship and heathen practices (Lev 20:6, 7: 21:6). In a larger sense God is holy, for He is separated from all other beings by His infinite perfections, by His being, wisdom, power, holiness, justices, goodness, and truth, the glory of which fills the earth (Isa 6:3). Israel acquires holiness by being obedient to God’s commandments and faithful to His covenant (Lev 11:44; Deut 28:9)[4]. The concept of holiness permeates the life of Israel. Even the land occupied by the people is considered holy (Zech 2:12). The capital city Jerusalem is designated as the city of God, the holy habitation of the Most High (Ps 46:4). The Holy One of Israel The term ‘The Holy One of Israel’ reflects the dialectical relation between ‘The Holy One’ and ‘Israel’. It is a relation with the Holy One with a non-holy entity[5]. The Holy One requires Israel to be holy. ‘Be holy because I, the Lord Your God, am holy’ (Lev 19:2). The separate one becomes the attached one. Their relation is bound by covenant. The challenge of the relation is Israel’s unfaithfulness in worshipping other god’s. The most notable example is the imposition of Baal worship on the northern kingdom by Ahab’s marriage to Jezebel. Both the northern and the southern kingdoms suffered captivity. Any ‘rebellious’ from Israel side causes ‘discipline’ from The Holy One side. Exile’ from Israel causes ‘In the midst’ from the other, ‘punishment’ causes ‘redemption’, ‘go astray’ causes ‘teaches and leads’ etc. In the Book of Isaiah, the Holy One is the Lord, God. The Lord has passion. He is angry at Israel who rejects His laws (5:24; 31:1) but His compassion is good news more directly for the powerless (29:19). He is the Creator of Israel (43:15), the Maker of this nation (17:7; 45:11; 54:5). He is called the Holy One of Israel, and is in relation with Israel, like Husband and wife (54:5), Father and son (45:11; 63:16; 64:8). The Holy One of Israel is in the midst of the people of Israel (12:6), they will stay upon the Lord (10:20). The harmonious covenant relation between the Holy One and Israel is being challenged by the rebellious Israel. The people have forsaken the Lord, they have contemned The Holy One of Israel (1:4; 5:19, 24; 30:12; 37:23), they are turned away backward and they reject the law of the Lord (5:24). The people have been warned but they do not look unto The Holy One of Israel (31:1). Israel is being punished and exiled. This is the way that the Lord teaches and leads Israel (48:17) to restore the covenant relation. The Holy One of Israel, their Redeemer and Savior (41:14; 43:3, 14; 47:4; 48:17; 49:7; 54:5) rescues the people from exile so that they will understand the work of the Lord (29:23; 41:20), they will rejoice in the Lord and they will sanctify The Holy One of Israel (29:23; 41:16). He Himself works for Israel (43:14), through the redeeming work of the Lord, He has glorified Israel (55:5; 60:9, 14). YHWH’s majesty and authority is over Judah and other nations (49:7). On that day shall a man regard his Maker, and his eyes shall look to The Holy One of Israel (17:7). This is a sketch of a thread sewing The Holy One of Israel throughout the Book of Isaiah. It is discussed in more details below. Prologue (Chapter 1) Israel is called to be a holy nation (Exodus 19:6), now becomes a sinful nation (1:4). A people laden with iniquity, a people being the seed of Abraham become a seed of evildoers. They have despised The Holy One of Israel. The degenerated children have forsaken the Lord, their father. Nothing in human life is more tragic than an unsuccessful upbringing. God’s children rebel against God. ‘The ox knows his owner, and the ass his master’s crib, but Israel does not know, my people does not consider’ (1:3). The knowledge to The Holy One of Israel is even worse than ox and ass to their master. The rod of the Holy One is upon Israel, like the Holy Father disciplining His son (Hebrew 12:4-11). One day, Judah will be called the city of righteousness, the faithful city, Zion will be redeemed by justice, and those in her repent by righteousness (1:26, 27). Israel is like the prodigal son who returns to his father. Part 1 (Chapters 2-12) Sign of Immanuel Judah turns their back to God, the people think that the wealth is built by their power and might, they do not look up to their God, The Holy One of Israel, and they despise His words. They do not even know who they are before the Holy One of Israel. What a rebellious nation who tests and tries The Holy One of Israel. ‘Let Him make speed, let Him hasten His work, that we may see it and let the counsel of The Holy One of Israel draw nigh and come, that we may know it’ (5:19). The people do not know themselves before the Holy One. Even do they not seek the Holy One of Israel, nor do they lift up their eyes on God, but rather they have taunted and blasphemed the Lord (37:23). The sinful nation is called the rejecter of the law of the Lord and despiser of the Word of God (5:24). They forget the laws of the Lord, those holy decrees, laws and regulations that the Lord established on Mount Sinai. (Lev 26:46). For that reason the fire of judgment would descend on them like fire that devours the stubble, and they would burn like chaff. The wicked are perished in the judgment. They are like trees with rotten roots and blossom torn off by the wind. They fly away like dust (5:24). His hand is raised and strikes them down. His hand is still upraised (5:25). At the time of King Ahaz, a sign of Immanuel is given to the people of Judah. No matter how unfavorable the circumstances is, The Holy One of Israel is with them when Damascus and Samaria are punished, and also God will be with them when Assyria comes up to destroy like razor (7:10-20). Part 2 (Chapters 13-28) Fall of a Great City: Calamity and Hope for the Nation YHWH’s punishment comes. ‘The fortress will disappear from Ephraim, and the kingdom from Damascus’ (17:3a). Israel’s trouble comes from looking away from YHWH and disregarding YHWH’s governance and requirements. They have been excessively preoccupied with their own achievements and mesmerized by their own religious assurances. But now Israel would refocus their eyes back to ‘The Holy One of Israel’ (17:7). The theme is repentance and return to YHWH. Part 3 (Chapters 28-39) Siege of Jerusalem The Holy One of Israel is a Protector but the people of Judah do not seek Him. God has spoken to the leaders of Israel not to depend on Egypt, nor to return to Egypt to acquire more horses (Deut 17:16). However they opposed Him and turned their back on Him. ‘Woe to them that go down to Egypt for help, and rely on horses, and trust in chariots, because they are many and in horsemen, because they are exceeding mighty; but they look not unto The Holy One of Israel, nor seek the Lord! ’ (31:1) They are rebellious people, faithless children, who do not listen the instruction of the Lord (30:9). They do not like the true prophesy (31:10), nor the right path, nor listening to The Holy One of Israel (31:11). Therefore, the punishment of The Holy One of Israel is upon them, like a break in a high wall, bulging out, and about to collapse, whose crash come suddenly (31:13) its breaking is like a smashing potter’s vessel (31:14). The Holy One of Israel urged His people to return and rest (30:15), to be quiet like a weaned child at its mother’s breast, and to surrender trustingly to their father, to have childlike faith. However, Judah is constantly in fear, surrounding by enemies. The wicked man has no peace but grief. Judah does not have the love of God to cast out fear. They were nervous and ran to and fro without any accomplishment. They focused not on The Holy One of Israel but wrongly on Egypt’s chariots and horses. The city of Jerusalem finally falls down. The people become captives, being exiled to Babylon. Part 4 (Chapters 40-55): Light to the Nation During the period of exile, The Holy One of Israel is a Comforter. ‘Fear not! ’ the Lord speaks to Jacob three times in 41:10-14. That is indeed necessary because the poor exiles fear so many things. But the Lord, the faithful covenant God, uses all kinds of motives and inducements to comfort His people. In the exile, Jacob looks like worm, insect, dead man. The Lord’s comfort gives light to this nation. ‘Fear not, for I am with you, do not be afraid for I am your God. I will strengthen you, and I will help you. I will uphold you with my victorious right hand. (41:10) ‘For I, the Lord your God, hold your right hand; it is I who say to you, â€Å"Do not fear, I will help you†Ã¢â‚¬â„¢(41:13). ‘Do not fear, you worm Jacob, you insect Israel! I will help you, says the lord; your redeemer is The Holy One of Israel’ (41:14). The Lord will hel p Jacob with His right hand. He will make Jacob a new sharp threshing instrument having teeth, to thresh, strike, punish and crush the mountains and hills, so that they are blown away as chaff before the wind. On that day Jacob will rejoice in the Lord, they will glory in The Holy One of Israel. Lord’s comfort brings hope to the nation. The desert people know what it meant to suffer thirst. The exile experiences are like the poor and needy seeking water. The Lord has heard their voices. He will not forsake them. To those perishing with thirst, much water supply was the most impressive metaphor of rich blessings. This abundance is described as the breaking forth of streams, even on the plateaus. Trees will come up in former deserts. On that day, they may see and know and consider, and understand together, that the hand of the Lord has done this, and The Holy One of Israel has created it. Redeemer and Creator (43:1-15) The Holy One of Israel is a Redeemer of Jacob. He has given Egypt as Jacob’s ransom, Ethiopia and Sheba in exchange for Jacob. Why? Because the Lord is the creator of Israel, for he will redeem His people (43:1). The Lord calls Jacob by name, showing intimate relationship between the covenant God and Israel. Israel was precious in God’s sight and honored, and God loved Israel. He gave people in return for Israel, nations in exchange for their life. Also, the Lord is their God, The Holy One of Israel, their Savior. He will protect them. The fire constantly purifies Israel, but it never consumes her; the water cleanses her, but it could never swallow up the Jews. ‘When you pass through the waters, I will be with you; And when you pass through the rivers, they will not sweep over you. When you walk through the fire, you will not be burned; The flames will not set you ablaze. ’ (43:2) For the sake of Jacob, The Holy One of Israel will punish Babylon, He will bring down all of them as fugitives, even the Chaldeans, in the ships of their shouting, because The Holy One of Israel is their Redeemer, their Creator, their King (43:15), their Maker and Husband (54:5). Part 5 (Chapters 56-66) Return of the Prodigal Son The Holy One of Israel participates in the Return of Jacob to Jerusalem. 60:9 and 60:14 mentions ‘The Holy One of Israel’. It is a scene of return of Jacob to Jerusalem from Babylon. In 60:9, ‘to bring your children from far away, their silver and gold with them, for the name of the Lord your God’ refers to the return of Israel with the herald of the King Cyrus of Persia (Ezra 1:1-4). Verse 14 referred to the help of the Lord, Jerusalem is called the City of the Lord, the Zion of The Holy One of Israel. In the exposition of Chapter 60, Harry Bultema[6] writes that ‘some attempted to explain this divine oracle concerning the blessedness of the Israelites as taking place after the return from Babylon; others explained them wholly spiritually of the prosperity, growth and extension of the Christian Church during the days of the New Testament’. Bulterma further quotes the expositor Van der Palm statement ‘the former explanation must of necessity weaken the intended meaning of the words, and the latter violates all sound literal biblical exegesis. ’ Since it has been stated in the beginning that the approach of this essay is canonical literary one, it is not agree to take the traditional view here. From the structure of Chapter 60, it refers to the return from Babylon. -5Glory of the Lord is upon Jerusalem. 6-12Gold and frankincense and all the riches are brought to Jerusalem by sea and by land. 13-18Those who oppressed Israel shall come bending low to Israel. T hey would know this is the work of the Lord, He is their savior, Redeemer, the Mighty One of Jacob. 19-22God was the glory of Zion. One more discussion: Is Jesus The Holy One of Israel? From the above discussion, we can see that The Holy One of Israel is God who bears the following titles: Redeemer, Savior,Comforter,Protector,King, Creator,Maker,Husband,Father There are two questions arise. First, ‘Is The Holy One of Israel referring to Jesus and never in any way beyond Jesus? Second, ‘Is The Holy One of Israel referring to Jesus? ’ In response to the first question, Harry Bultema states that it refers to our Lord Jesus, ‘who is constantly indicated and further defined as the One who created and formed Israel and who one day shall deliver, protect, and glorify it as the Savior. ’[7] It is not agree with Bultema for two reasons, though The Holy One of Israel bears the above titles in the book of Isaiah. (1)In Isaiah, The Holy One of Israel is also refe rred to as a Father (45:11), which is contradict to the title of Jesus Christ in the New Testament. 2) The promise applies to Israel. The church should not rob the glory of the Jews. Da Costa complained once – our country, our cities, our glorious name and the church had robbed us of our promises. Did this not concern you, O Christians. ’ In response to the second question, the title is originally referring to God who comforts, redeems, creates, etc in the Old Testament time. It is very closed referring to Jesus, except for the title of ‘Father’ whose name exists in the triune God. Conclusion With the approach of the canonical study of the book of Isaiah, it is found that the Holy One is the Lord, God. He is the Creator of Israel, the Maker of this nation. He is the Father of this people. The following few lines summarize this essay. Holy, Holy, Holy, Lord God Almighty, Immanuel is Your name. Woe to those who despise Your Words, The Holy One of Israel they know not. Woe to those who seek help from Egypt, Protector, Comforter, Savior, Redeemer, they ask not. Your rod from Assyria is upon them, but You are in the midst of them. On that day, their eyes are upon You, They will see You are the Deliverer, the Maker of this Nation. On that day, the Creator will hear, Your are my Father, we are Your children. Bibliography 1. Walter Brueggemann, Isaiah 1 – 39 (Westminster John Knox Press, Louisville) 1998. 2. Walter Brueggemann, Isaiah 40 – 66 (Westminster John Knox Press, Louisville) 1998. 3. John Goldingay, New International Biblical Commentary: Isaiah, (Hendrickson Publishers, Massachusetts) 2001. 4. John D. Davis, Davis dictionary of the Bible, 4th edn (Baker Book House, Grand Rapids, Michigan) 1975. 5. Johannes B. Bauer, Encyclopedia of Biblical Theology Vol 1, (Sheed and Ward, London) 1970. 6. Stephen Lee, Lecture Notes on BSN304: Understanding Isaiah: An Exploration on the Spirituality of Exile, 2010. 7. Gordon C. I. Wong, The Road to Peace: Pastoral Reflections on Isaiah 1-12, (Genesis Book, Singapore) 2009. 8. Geoffrey W. Bromiley, The International Standard Bible Encyclopedia Volume II:E-J, (Grand Rapids, Michigan) 1982 ———————– 1] Walter Brueggemann, Isaiah 1 – 39, (Westminster John Knox Press, Louisville) 1998, 3-5. [2] John Goldingay, New International Biblical Commentary: Isaiah, (Hendrickson Publishers, Massachusetts) 2001, 8. [3] John D. Davis, Davis dictionary of the Bible, 4th edn (Baker Book House, Grand Rapids, Michigan) 1975, 334. [4] Geoffrey W. Bromiley, The International Standard Bible Encyclopedia Volume II:E-J, (Grand Rapids, Michigan) 1982, 725-726. [5] John Goldingay, New International Biblical Commentary: Isaiah, 15. [6] Harry Bultema, Commentary on Isaiah, (Kregel Publications, Grand Rapids, Michigan) 1981, 584. [7] Harry Bultema, Commentary on Isaiah, 20-22. How to cite The Holy One of Israel in Isaiah, Papers

Deviance Is Socially Defined Essay Example For Students

Deviance Is Socially Defined Essay What does it mean to say, deviance is socially defined?Deviance is defined as, The recognized violation of cultural norms. Deviance is an act of rebellion against set of rules, and expected behavior established by a certain society. Deviance is defined in many different ways. It is depended on the norms of the society, and region. Individuals become deviant when people label their actions as deviance. It depends on how that certain society defines deviance on individuals. The establishment of rules, and breaking rules in society is determined by strong social powers. This event leads to social inequality in society. The Saints and the roughnecks, are an example to labeling individuals as deviants, and it shows how social power causes inequality. Deviance appears in all likes of society. Deviance has many meanings to unconformity on a cultural norm. It depends on that the state of society, and its region. Prostitution is a profession that has existed since the beginning of society. Prostitution is viewed as a sleazy way of making money. The United States outlaws this profession, because it degrades females. Yet it is legal, and accepted in the city of Las Vegas, Nevada. Residents in Nevada view prostitution, as any other job. Individuals become deviants when society decides to call the acts deviance. It is a labeling process put on the person. An example of deviant behavior would be the teen youth wearing baggy attire. Baggy attire is related to gangs, which in turn makes a person view teens that wear baggy attire to be a troublemaker. As a result it puts a stigma on the teen, which causes the teen to accept it, and then becomes a deviant individual. Rules are created and broken by people who have strong social powers, and ties. Dan White an ideal view of the American dream, got away with murder. Dan White had strong social ties with his community and supporters. He murdered Harvey Milk, who is a homosexual, and the Mayor. Harvey Milk had many opposing social forces against him. Dan White broke many rules for the murders. Dan is viewed as a hero to the anti-gay community. It was his social ties, and power that gave him his lenient verdict. The Saints and the Roughnecks, presents how society labels certain individuals as deviants because of their social class status. The Saints were boys who came from an upper social class setting. The social conflict paradigm says, Upper class individuals tend to abstain from committing deviant acts. The Roughnecks came from a lower class, therefore giving them a bad impression. Both groups broke many rules, and were juvenile delinquents. The saints were viewed as good boys, while the Roughnecks were view as bad boys. The difference was the social class setting. The wealthier group had more power, and respect giving them a better image. Society views groups in poverty as deviants-to-be. Deviance has many meanings. It depends on the culture, and the region where it is located. Different cultures have many different views of deviance. There is no correct, or ideal view of deviance in a society. Everyone in society has committed a deviant behavior. To be labeled as a deviant, society must define what is right and wrong. Placing stigmas on individuals will make the person accept the negative feedback, which in turn will cause them to become a deviant. People who have strong social ties, and support will control society. These people can make and break laws, without worrying about consequences. Social power involves a strong social class status. The Saints and the Roughnecks, are two groups which both committed deviant acts. One group is viewed better because of their social status. The Rich will always be viewed as more respected and valiant, then a group in poverty. Inequality is a result of deviance in society. This issue prompts society to become more alert of the pr oblem, which causes social change.