The Importance of Clothing in Macbeth Essay -- Macbeth essays

The Importance of Clothing in Macbeth In Shakespeare's Macbeth, clothing imagery represents the titles that Macbeth wears. Macbeth receives two new titles throughout the play; one is earned and the other stolen. The first, Thane of Cawdor, is rightfully his because he earned it. The second, King of Scotland, is a stolen title that does not fit him honestly. Macbeth's clothing in the play symbolizes both of the titles that he acquires. In the beginning of the play, Macbeth already bears the title Thane of Glamis. After a Norwegian invasion and local rebellion in which Macbeth captures the Thane of Cawdor, Macbeth receives his title. When Macbeth is first hailed Thane of Cawdor by Ross he responds with, "Why do you dress me in borrowed robes?" (Act I, Scene III, Line 116). The "borrowed robes" are that of the previous Thane of Cawdor. Macbeth says this not knowing that Duncan, the King of Scotland, has sentenced the treacherous Thane of Cawdor to death and named Macbeth with his title. Banquo, Macbeth's friend at the time compliments Macbeth on his new title, but at the same time says they do not quite fit him yet. New honors come upon him, Like our strange garments, cleave not to their mold But with the aid of use (Act I, Scene III, Line 161). He is saying that Macbeth is not used to wearing the Thane of Cawdor title because it is such a new feeling. Macbeth does not feel comfortable with the title although he earned it by catching a traitor to the king and to Scotland. &n... ...someone else. This is because they do belong to someone else. They were stolen from Duncan, the "giant" (V, II, 24), by "a dwarfish thief" (V, II, 25), Macbeth. The previous quote gives an image of a small, wicked man taking the rightful position of a large, strong man through treachery and betrayal. Macbeth's robes "hang loose" (V, II, 24) because he is not big enough to fill them up. Throughout the play, Macbeth is seen as a small dishonorable man always wearing clothing that does not belong to him. Whether the clothes are too small or too big, the main point is that they do not fit Macbeth because they do not rightfully belong to him. Shakespeare fills his play with clothing imagery in order to easily show Macbeth's different titles.

Technology Trends and Issues :: essays research papers fc

Defining Technological Literacy Given the current state of technology, a researcher should have little difficulty in finding relevant definitions that embody a spirited understanding of underlying technical and societal interactions that craft a view of the technically literate person. As an exercise, extracting the common elements from various experts’ definitions of technological literacy should result in a generalized perspective that would provide a foundation supporting further literacy definitions for aspects of technology such as computers or genetics. However, this is easier than it sounds. As Gagel (1997) confirms, â€Å"defining technological literacy has proven to be an unexpectedly complex and difficult task†. The difficulty in defining technological literacy is exposed by a number of factors. One factor relates to understanding perspective and determining whether the term is best defined by putting the emphasis on â€Å"technology† or â€Å"literacy† or whether the subject is best approached laterally. Indeed, Gagel describes the technological literacy from a technology perspective as opposed to defining literacy and then establishing parameters supporting technological literacy. Perhaps this approach contributed to the author’s difficulty in defining the term. As technology is so diverse and crosses many boundaries, perhaps the definition of technological literacy should do likewise, and not be restricted to either a â€Å"technology† or â€Å"literacy† perspective. Another factor contributing to the difficulty in defining technological literacy involves the improperly weighting of computer influence on the term’s definition. In a speech given by former President, Bill Clinton, this misunderstanding is propagated further. He states, â€Å"Today, technological literacy – computer skills and the ability to use computers and other technology to improve learning, productivity and performance – is a new basic that our students must master. â€Å" (Clinton, n.d.) Clearly, this mindset is remiss and precludes the contribution of myriad other technologies affecting our daily lives. According to Harrison, â€Å"Computer literacy is but a subset of technological literacy, but if this mindset is not encouraged, then the richness of technological literacy will not be passed on to next generations. As technologists, we have the daunting task of reversing this rapidly flowing river.† (Harrison, 2000) So, the question is how to define â€Å"technological literacy† without being trapped in too narrow a perspective and without utilizing a specific technology to add meaning to the term. It is important that society controls technology for it to serve us purposefully in our daily lives and lifestyle in general. For us to control technology, an understanding and knowledge is required to allow us to make informative decisions on how it will affect our lives.

Hildegard of Bingen

Hildegard of Bingen date of birth is uncertain; it was concluded that she may have been was born in 1098 at Bermersheim bei Alzey (Bockelheim, Germany) in the diocese of Mainz. She was raised in a family of free noble; her parents were Hildebert and Mechtilide who came from a Germany education. Hildegard was born the tenth child (a tithe) to a noble family. As was customary with the tenth child, whom the family could not count on feeding, she was dedicated at birth to the church to serve the church, to be a medieval prophet, a healer, an artist and a composer. Hildegard explains that from a very young age she had experienced visions. At the age of eight Hildegard was sent to a convent and was raised and educated at Disibodenberg. Some scholars speculate that because of her visions, she was placed in the care of Jutta, the daughter of Count Stephan II of Sponheim. Hildegard says that she first saw â€Å"The Shade of the Living Light† at the age of three and by the age five she began to understand that she was experiencing visions. In Hildegard’s youth, she referred to her visionary gift as her viso. She explained that she saw all things in the light of God through the five senses: sight, hearing, taste, smell, and touch. Hildegard was hesitant to share her visions, confiding only to Jutta, who in turn told Volmar Hildegard's tutor and, later, secretary. During the twenty four years when Jutta and Hildegard were in the convent together, there is no written record of what happened during these times. It is possible that Hildegard could have been a chantress and a worker in the herbarium. Hildegard also tells us that Jutta taught her to read and write, but that she was unlearned and therefore incapable of teaching Hildegard Biblical interpretation. Hildegard and Jutta most likely prayed, meditated, read scriptures such as the Psalter, and did some sort of handwork during the hours of the Divine Office. This also might have been a time when Hildegard learned how to play the ten-stringed psaltery. Volmar, a frequent visitor, may have taught Hildegard simple psalm notation. The time she studied music could also have been the beginnings of the compositions she would later create. Illuminations of Hildegard of Bingen – Sante Fe: Bear and Company, 1985) Upon Jutta's death in 1136, Hildegard was unanimously elected as â€Å"magistra† of her sister community by her fellow nuns. Abbot Kuno, the Abbot of Disibodenberg, also asked Hildegard to be Prioress. Hildegard, however, wanted more independence for herself and her nuns and asked Abbot Kuno to allow them to move to Rupertsberg. When the abbot declined Hildegard's proposition, Hildegard went over his head and received the approval of Archbishop Henry I of Mainz. Abbot Kuno did not relent, however, until Hildegard was stricken by an illness that kept her paralyzed and unable to move from her bed, an event that she attributed to God's unhappiness at her not following his orders to move her nuns to Rupertsberg. It was only when the Abbot himself could not move Hildegard that he decided to grant the nuns their own monastery. Hildegard and about twenty nuns thus moved to the St. Rupertsberg monastery in 1150, where Volmar served as provost, as well as Hildegard's confessor and scribe. In 1165 Hildegard founded a second convent for her nuns at Eibingen. (Illuminations of Hildegard of Bingen – Sante Fe: Bear and Company, 1985) Hildegard did not manifest the visions until when she was in her early forties. The church did not allow women to sing; however, women were permitted to compose music for convents. Hildegard of Bingen was one such woman who wrote sacred music for choirs in convents. Not only did Hildegard compose music for church choirs, but she also wrote pieces of music that could be performed outside of the church, otherwise known as secular music. She began to have the symbolic and didactic visions for which she became famous. At first she did not write any of her visions down but then when she fell gravely ill she blamed it on the fact that she was not revealing her visions. After consulting with the Pope and St Bernard of Clairvaux she began to write her visions down, in the Scivas. Archbishop Heinrich convinced Hildegard to share her visions and believed them to be a gift from God. Pope Eugenis III sent a commission to investigate Hildegard’s vision and obtain a copy of her writings. Pope Eugenis III read Hildegard’s visions in front of the synod that all believed them to be true. The Pope sent Hildegard a letter of approval, authorizing her to continue transcribing her visions. The result of this was to ratify Hildegard’s visionary gift. Hildegard was not just restricted to religious life but she was also an abbess, mystic, poet, musician and scientist. (German Mysticism-Albany: State University of New York Press, 1993) She had a very hard and productive life. She become very well known and wrote many songs and books, many of which are still read today. She made a large contribution to society at her time overcoming whatever problems faced her. Hildegard used a large variety of parables, metaphors, symbols, visionary imagery and non-verbal means to make her work reach out to many who are totally deaf to more standard approaches. She felt that everyone deserved the right to learn about her work, especially the visions she was receiving from God, even though they may have physical or mental disadvantages. Throughout her life, she continued to have many visions, and in 1141, at the age of 42, Hildegard received a vision she believed to be an instruction from God, to â€Å"write down that which you see and hear. † Still hesitant to record her visions, Hildegard became physically ill. The illustrations recorded in the book of Scivias were visions that Hildegard experienced, causing her great suffering and tribulations. In her first theological text, â€Å"Know the Ways†. (The letters of Hildegard of Bingen – Oxford University Press, 1994) Hildegard describes her struggle within. But I, though I saw and heard these things, refused to write for a long time through doubt and bad opinion and the diversity of human words, not with stubbornness but in the exercise of humility, until, laid low by the scourge of God, I fell upon a bed of sickness; then, compelled at last by many illnesses, and by the witness of a certain noble maiden of good conduct the nun Richardis von Stade and of that man whom I had secretly sought and found, as mentioned above, I set my hand to the writing. While I was doing it, I sensed, as I mentioned before, the deep profundity of scriptural exposition; and, raising myself from illness by the strength I received, I brought this work to a close though just barely in ten years. (Hildegard von Bingen, Mystical Visions) And I spoke and wrote these things not by the invention of my heart or that of any other person, but as by the secret mysteries of God I heard and received them in the heavenly places. And again I heard a voice from Heaven saying to me, ‘Cry out therefore, and write thus Hildegard's vivid description of the physical sensations which accompanied her visions has led neurologist (and popular author) Oliver Sacks to speculate that they were symptoms of migraine, in particular because of her description of light. Sacks argue that the illuminations that appear in Hildegard's manuscripts confirm that Hildegard suffered from negative scotoma. (Hildegard von Bingen- Mystical Visions) After taking up her role as Superior of the community of nuns, Hildegard became convinced she should no longer remain silent about what she experienced in the Living Light. She heard a voice that addressed her: â€Å"0 frail human formed from the dust of the earth, ashes from ashes, cry out and proclaim the beginning of undefiled salvation! Let those who see the inner meaning of Scripture, yet do not wish to proclaim or preach it, take instruction, for they are lukewarm and sluggish†¦. Therefore pour out a fountain of abundance, over-flow with mysterious learning, so that those who want you to be despicable on account of Eve's transgression may be overwhelmed by the flood of your profusion. † (Hildegard von Bingen-Mystical Visions) Matthew Fox, the founder of creation spirituality, while he examined her writings and explored some of her teachings through a series of meditations. He described her as being a strong, feminine figure, revered by the New Age, who are attracted by her theology, with its emphasis on the harmony of the created world and its relation to God. At about the same time musicologists and historians of science and religion began to study her and the past ten years have seen a proliferation of books and academic studies on her life and work. There are films and videos about her, societies, colloquia and conferences in her name. She is also taken seriously as a musician, and the New Grove Dictionary of Music and Musicians gives her nearly six pages.

No god but God

Reza Aslan’s book, ‘No god But God’, is a comprehensive telling of the story and the history of one of the major religions in the world today. Going through the 352 pages of the book, even a person who had no knowledge of Arabia’s pre-Islamic history, no familiarity with Islamic rise, and no previous comprehension of the various teachings and philosophical factors, is a great experience of exploration in the world of Islam and the Muslim way of thought. What makes this book unique is that it connects many of what is going on in the Islamic world with the latest events concerning terrorism and militant Islamic groups in different places of the world. Knowing that Aslan is a Muslim who earned different degrees in Religions and Arts in the United States gives us an idea about the amount of information that each reader can obtain. Throughout the book, the reader is being guided by an insider who is knowledgeable in what concerns all the related elements. And, from the other side, this can be another component in highlighting the fact that the book is written in a way that is easy to understand and that is completely comprehendible. CONTENTS AND THOUGHTS The author of the book begins by explaining the reasons that led him to write the book and to create such a volume about Islam. He explains that the main reason is not to go through the history and present conflicts within the religion, but to attempt to foresee its future and how it will evolve. â€Å"This book is not just a critical reexamination of the origins and evolution of Islam, nor is it merely an account of the current struggle among Muslims to define the future of this magnificent yet misunderstood faith. This book is, above all else, an argument for reform†Ã‚  Ã‚   (Prologue). The book is divided into ten distinct sections; each one goes through a certain stage of the birth and development of the religion. And in many of these chapters, many direct references and explanations are made concerning events that we see today and their origin and impact on the Muslim world of today in relation to a variety of subjects. The first section of the book ‘The clash of monotheisms’, is an introductory part in which the author states the reasons that led him to writing the book. He states that Islam is not, as some claim, a violent religion that cannot co-exist with modern values of democracy and human rights. â€Å"A few well-respected academics carried this argument further by suggesting that the failure of democracy to emerge in the Muslim world was due in large part to Muslim culture, which they claimed was intrinsically incompatible with Enlightenment values such as liberalism, pluralism, individualism, and human rights. It was therefore simply a matter of time before these two great civilizations, which have such conflicting ideologies, clashed with each other in some catastrophic way. And what better example do we need of this inevitability than September 11?† (Prologue). He claims, instead, that certain circumstances were the reason why the Muslim world is so much behind in these fields. In the first chapter of the book, ‘The sanctuary in the desert: pre-Islamic Arabia’, the reader can virtually live through the conditions and events that were taking place in Arabia before the emergence of the religion. Here we find many indications to the fact that, contrary to the reality of today, the Arabian Peninsula was populated by the followers of many religions: Jews, Christians, and others. â€Å"It is here, inside the cramped interior of the sanctuary, that the gods of pre-Islamic Arabia reside: Hubal, the Syrian god of the moon; al-Uzza, the powerful goddess the Egyptians knew as Isis and the Greeks called Aphrodite; al-Kutba, the Nabataean god of writing and divination; Jesus, the incarnate god of the Christians, and his holy mother, Mary† (Aslan 3). And in reference to the Jewish community the author states: â€Å"The Jewish presence in the Arabian Peninsula can, in theory, be traced to the Babylonian Exile a thousand years earlier, though subsequent migrations may have taken place in 70 C.E., after Rome's sacking of the Temple in Jerusalem, and again in 132 C.E., after the messianic uprising of Simon Bar Kochba. For the most part, the Jews were a thriving and highly influential diaspora whose culture and traditions had been thoroughly integrated into the social and religious milieu of pre-Islamic Arabia† (9). The following three chapters, ‘The keeper of the keys: Muhammad in Mecca’, ‘The city of the prophet: the first Muslims’, and ‘Fight in the way of God: the meaning of Jihad’, give the reader an in-depth clarification about how Islam came to life, from the beginning of the story of the prophet of Islam, Muhammad, his life before recognizing the mission that he was set to accomplish and the various events that shaped the era of the beginning of the new religion and how the Muslim believers, including the prophet himself, were treated by the people of their tribe and all the conditions that led the Islamic state to be established in Medina instead of Mecca, the original city of the prophet. What is interesting in this book is that it makes, during the telling of the story, references to many things that we see today in the Muslim world. One of the examples of this is the reference made to the story of the Hijab or the Islamic clothes and head cover of Muslim women, which has became an identifying characteristic of Muslim women today. It is surprising to find out that the whole idea is not even brought by the Quran or the original Islamic teachings: â€Å"Although long seen as the most distinctive emblem of Islam, the veil is, surprisingly, not enjoined upon Muslim women anywhere in the Quran. The tradition of veiling and seclusion (known together as hijab) was introduced into Arabia long before Muhammad, primarily through Arab contacts with Syria and Iran, where the hijab was a sign of social status. After all, only a woman who need not work in the fields could afford to remain secluded and veiled†¦ the veil was neither compulsory, nor for that matter, widely adopted until generations after Muhammad’s death, when a large body of male scriptural and legal scholars began using their religious and political authority to regain the dominance they had lost in society as a result of the Prophet’s egalitarian reforms† (65-66). The next chapter, ‘The rightly guided ones: the successors to Muhammad’, goes through the events that took place after the death of the prophet, and how conflicts appeared on the succession in what concerns the position of Islamic leader of Caliph, or successor. The sixth chapter, ‘This religion is a science: the development of Islamic theology and law’, is the one that contains most of the information about the teachings, the myths, the different philosophical views, and the various rituals that make up the religion. Here, the reader will have an idea about the different schools of thought. The following chapter, ‘In the footsteps of martyrs: from Shi’ism to Khomeinism’, presents the story of how the Shi’ite Muslim sect appeared as a result of the killing of Ali, the fourth Caliph after Muhammad and the political and religious consequences of this appearance that we can see in our world today. It relates the new factors of faith that were introduced into Islam by the Shi’ite sect and how those factors were always being used according to desires and wishes of the leaders, such as Kommeini in what concerns modern Iran. Next, the chapter ‘Stain your prayer rug with wine: the Sufi way’ is a description of another sect of Islam, which is Sufism. It goes through many of the different concepts that Sufis use and believe in which are completely different than those of mainstream Islam and Shi’ite Islam. The ninth chapter, ‘An awakening in the east: the response to colonialism’, talks about the effects of European colonialism on Muslim countries and the way that it was faced: â€Å"the nationalists sought to battle European colonialism through a secular countermovement that would replace the Salafiyyah's aspiration of religious unity with the more pragmatic goal of racial unity: in other words, Pan-Arabism† (Aslan 233) The final chapter, ‘Slouching toward Medina: the Islamic reformation’, discusses the establishment of the Muslim states after the end of colonialism. An interesting idea that the author presents in this chapter is the comparison between the reforms that took place within the Christian history which led Christian societies to move towards democracy, human rights, and pluralism and the conditions that are being shaped today within Islamic societies. And he states that Islamic societies may need to go through violent and extremely shaky conditions before reaching the final desired destination that others in the Western world reached. According to the author, there is an ongoing struggle taking place in the Muslim world between the forces of traditional religious beliefs and those that want to move their societies into the modern foundations of democracy and human right. He states that â€Å"in the developing capitals of the Muslim world – Tehran, Cairo, Damascus, and Jakarta – and in the cosmopolitan capitals of Europe and the United States – New York, London, Paris, and Berlin – where that message is being redefined by scores of first and second generation Muslim immigrants. By merging the Islamic values of their ancestors with the democratic ideals of their new homes, these Muslims have formed†¦ a ‘mobilizing force’ for a Muslim reformation that, after centuries of stony sleep, has finally awoken and is now slouching toward Medina to be born† (Aslan 254). In many parts of the book, there is a mentioning of terrorism and the reasons that led to its creation. Ben Laden is mentioned several times, even though the concepts that the author wants to express are not presented in the level that a reader expects. Aslan states that Ben Laden’s concept of Islam is wrong and that it is not the conception of the majority of Muslims: â€Å"Muslims may share bin Laden's grievances against the Western powers, [but] they do not share his interpretation of Jihad† (87). CONCLUSION The book is a rich source of information about the history of Islam and the about the Muslim societies of today. It gives the reader a full, even though not detailed, description of everything that led the reality of those societies into what is being seen today. The writer tried to show the true face of Islam and to explain to everyone that what extremists stand for today is something that has nothing to do with religion, and that they have their own version and interpretation of the Quran. The author, to a certain extent, succeeded in clearing many points about the religion and to underline the idea that Islam is originally a peaceful religion. The book was certainly worth writing and publishing especially in this time when everyone should know more about the other in order to avoid and prevent further confrontation. Works Cited Aslan, Reza. No god but God: The Origins, Evolution, and Future of Islam. New York: Random   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   House, 2005.   

How Is Racism Presented in the Novel of Roll of Thunder, Hear My Cry?

How is racism presented in the novel of Roll of Thunder, Hear My Cry? Roll of Thunder, Hear My Cry is a novel based in the Southern States of America in the 1930’s and deals with the theme of Racism amongst other themes. Racism is being prejudice or discriminating against someone of a different race based on such a belief. Following on from the Civil War, America experienced ‘The Great Depression’ and it affected everyone, especially blacks.Mildred Taylor reveals examples of racism and racist behaviour throughout the novel based on her own experiences. In this essay, I will discuss what blacks were subjected to and how racism is presented in this novel. Right from the very start, the Logan Children, although they have been protected from racism, experience unjust acts against them. The books that the Logan Children use in school were previously owned by the white children until they were considered too tatty for them to use.The books also include the race of the s tudent, using the word â€Å"nigra. † However, Little Man and Cassie do not know how to react to this: â€Å"†¦he sucked in his breath and sprang from his chair like a wounded animal, flinging the book onto the floor and stomping madly upon it. † This demonstrates how naive Little Man is as he reacts angry and offended because he has not been treated in that way before. This also shows that blacks do not need or require books that are in good condition because of the racist opinions of the whites.TJ Avery, a character introduced early on in the novel, is accustomed to racism and recognises it. He frequently gossips and enlightens the Logan Children about racist acts. An example of this is when he passes on details concerning the Berry Burnings: â€Å"I betcha I could give y’all an earful ‘bout that burnin’ last night† The Logan Children act surprised and reply with ‘Burning? What burning? ’ which further reveals their innoce nce and naivety to racism. Moreover, this illustrates TJ’s understanding of unjust and prejudice acts against black people.At the end of the novel, these prejudice and unjust acts are witnessed by the Logan Children when TJ’s family are brutally attacked by the ‘Night Men’. TJ is blamed for the murder of Mr. Barnett, a white man, when the offence was committed by R. W and Melvin Simms (two white boys). However, TJ was only an accomplice in the break in of Mr. Barnett’s store but this does not prevent the ‘Night Men’ attacking TJ and his family. They do this because it gives them reason to physically and violently assault the Avery family just because they’re black: â€Å"†¦dragged from the ouse on his knees. His face was bloody and when he tried to speak he cried with pain. † This shows they are treated like animals and not as equals. TJ is considered disposable by the white men as they do not care what happens to him . Also the fact that there was no legal intervention displays how racist the community really was towards black people. In my opinion, I think Mildred Taylor included this in the novel to show that no one stood up to it even though it was unjust and unfair. In contrast to this, not every white character in the book is racist.For example, Jeremy Simms and Mr. Jamison. Jeremy Simms, a white boy, wants to befriend the Logan Children despite knowing he will be punished for his actions as it is considered unacceptable for a white boy to socially interact with black children: â€Å"Jeremy grew even more pale, ‘C-cause I just likes y’all’ he stammered† This shows what a brave and courageous character he is to look beyond the colour of a person’s skin for the sake friendship. Mildred Taylor, I believe, included this in the book to show that not everyone was racist and as it gives the reader a sense of hope.In conclusion, this is a very thought provoking nov el as it presents racism in an effective way. This is due to Mildred Taylor writing it based on her own experiences which makes it very realistic. Furthermore, as the book was written from a child’s perspective, it makes it easy to relate to and easier to understand. Racism was obvious from an early age as black children were made to feel unworthy even though some were protected from it by their parents. Also that for some their day to day reality of living with racism forced them to mature and grow up.Although unjust and unfair, racism was allowed to fester as there was no movement within the white community to prevent it continuing; most white people and black people just accepted it as they felt there was nothing they could do or it was too dangerous to stand up to. However, the novel shows there was a glimmer of hope as there were white people who disagreed with racism and were prepared to look beyond the colour of black people’s skin. I feel this book is suggestin g that racism affected black people’s, of all ages, day to day lives and were treated with prejudice and discrimination but with violent consequences. David Constant 9F

General Management - Investment Case Study Example | Topics and Well Written Essays - 1000 words

General Management - Investment - Case Study Example 4 ) Assuming that the client expressed some concern about having too much money in the growth fund, how would the original recommendation change if the amount invested in the growth fund is not allowed to exceed the amount invested in the income fund? 5 ) Is the asset allocation model that I developed will be useful in managing the portfolio for all of the firm’s clients whenever the anticipated yields for the three funds are periodically revised. What is your recommendation as to whether use of this model is possible? The objective of managing the funds of all the clients is to maximize the annual yields of their portfolio given their risk preferences. However it is not possible to use exactly the same linear programming model because the different clients have different risk preferences and risk indexes. The different linear programming models will have different set of constraints in spite of having the same objective. However if the annual yields for the three funds are periodically revised then the model is useful. The coefficients of the objective constraint can simply be changed to reflect the new yields of the three

An evaluation of human rights abuses and reconciliation of the past in Research Proposal

An evaluation of human rights abuses and reconciliation of the past in Nigeria 1966 -1999 - Research Proposal Example The formation of Truth Commissions to achieve transitional justice has been in vogue during the recent years, especially after the formation of the South African Truth Commission in 1996. The popularity that this South African TC achieved after the submission of its completed report in 1998 evoked much interest in the various academic circles and the human rights groups. It was hoped that this new process could be used in various transitional societies, for holding accountable those individuals that in the past took part in various deplorable acts of human rights abuse; while also assuring the victims of some sort of relief and justice. This chapter will mainly focus on the concept of Truth Commissions (TCs), its background history, and the contribution/ non-contribution of the Truth Commissions to the transitional societies, mainly in the African context. Background history There is no doubt that the formation of Truth and Reconciliation Commissions (TRCs) have become fashionable after the 1998 South African TC, and is now seen as an instrument to make a memorabilia of an authoritarian past, which is replete with political repression and violent human rights abuse. It has become the centre point for the transitional justice stratagem, and by 2003, we find that there were more than 25 TRCs formed worldwide.