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Globalization: Challenges for equal opportunities for the disability movement

INTRODUCTION

Human communities around the world have tended to move gradually to strengthen partnerships for a long time. Recently, however, the speed of movement seems to have accelerated considerably. For example, the invention of jet aircraft, the computer chip, and the availability of electronic mail (email), financial services telecommunications, large vessels, but quick, instant and financial transactions across national borders, seem to contribute to the movement the world even more interdependent than ever. The production and supply of goods and service marks of transnational corporations (TNCs), such as Coca-Cola, Colgate-Palmolive, Dulux paints, Gestetner Barclays Bank, McDonalds, Kentucky Fried Chicken, Nandos, Dunlop, and Ford to name a few, are marketed throughout the world, all seem to contribute to the world a more symbiotic. The exchange of information and communication technology with knowledge and financial products, ideas and cultures now appears to circulate more freely. And this seems to be the current trend and future.

Globalization certainly seems to be one of the highlights of today century. Consequently, laws, economies and social commitments now appear to be worldwide. Professionals, politicians, intellectuals and journalists seem to treat global trends as much as expected and welcome in general. And for some of the world population, globalization has increasingly become a fashionable word or phrase and can mean get rid of the old ways of life and livelihoods and cultures hostile (Guinness, 2003).

However, the signs of globalization in recent decades are recent, and at least four main phases that appear to have reduced the world throughout history. Historically, globalization can be seen as having been identified by;

• The European tour of oceanic character of discovery in 1492 to about 1565 (Guinness, 2003).
• Migration and forced displacement of indigenous African slavery and slave labor on plantations in the West Indies.
• The human mass migration 1930 in Europe and Asia to the Americas (Ingstad and Whyte, 1995).
• The economic depression of the 1930s (Stiglitz, 2002).

Although each of these previous episodes of globalization has experienced rapid growth in the global economy, Guinness (2003), argues that tend to exert great loss of life especially in the smaller nation-states of economic development. In addressing the challenges and opportunities of globalization, now seems to be increasing global issues with positive and negative impacts of this phenomenon at the local, national and international events in all areas whether social, political or economic (Priestley, 2001). One concern in this essay, is the area of disability and how globalization has impacted on the challenges and opportunities for people with disabilities.

Although Lauder, Brown and Halsey Dillabough (2006) notes that most researchers on globalization have tended to focus on particular aspects of globalization, however, appears to be multi-dimensional (Waters, 1995; Cheng, 2004). Therefore, perceptions about phenomenon tends to vary and, consequently, the definitions of the word so far postulated are "fuzzy." And indeed Lauder et al (2006) point there is no accepted definition so far it seems globalization is a process that never ends and can not be considered as cyclic or evolutionary progress from simple to complex.

In fact, with a new generation of writers such as Brown and Lauder (1996), Schirato and Webb (2003), Stiglitz (2002), Burbules and Torres (2000) and Bottery (2004), to name a few, it seems a lot of concepts that include technological globalization, economic globalization and globalization learning, globalization, environmental, demographic globalization, the globalization of America (Nye, 2002) globalization globalization Cultural Policy (Bottery, 2004) emerged, advancing new ideas on the meaning of globalization. The list of the types of "globalization" seems endless and is ongoing, as the debate on the phenomenon continues to move forward. But according to Bottery (2004), some types of globalization are more pressing in its immediate effects than others. This article examines and defines globalization from a general perspective and it explores how the process of globalization has "pressured" challenges in creating and / or opportunities for people with disabilities around the world. Other terms such as "disability" inscribed in the context of Globalization is defined as the debate develops.

What is globalization?

While term "planet" and "global" seems to have been in the use of English for more than four centuries, the noun form "globalization" not appear to be in common use until about 1960 (Guinness, 2003). According to Weekley (1967), "A Dictionary of Modern English" the term "globalization" was first recognized in 1959 but remained dormant until the mid-1980s when its use increased dramatically in the academic language (Guinness, 2003). For some authors, the term seems to refer to the emergence of transnational organizations, whose decisions tend to shape and constrain the policy options of any particular nation-state, you may want to take (Burbules and Torres, 2000). For others, the Globalization can mean that the "national transit walls and regional economies into the global" free "trade and markets" (Lauder, et. Al 2006, 30). It may also, however, to others: the impact of global economic processes including the production of standardized goods and services, patterns of consumption and financial interdependence and "Footloose" capital flows (Brown and Lauder, 1996). For still others, globalization means emergence of new global cultural forms, media, information and communication technologies, which seem to unrestricted cross-border national (Held, 1991). It is perhaps the skeptics politics, in which globalization can be seen as building a mental illness used by the organization State policy for support for or opposition to crush the reform resulting from the most powerful forces and world trade competitions promoted by the World Trade Organization (WTO) or responses to structural adjustment program (SAP) demands of the Bretton Woods Institutions, World Bank and IMF International) (Brown, 1999): either to meet obligations of intergovernmental agreements and regional economic blocs (Held, 1991) and the Union Union, the Free Trade Agreement (NAFTA), the Economic Commission of West African States (ECOWAS), Southern African Development Community (SADC) or the Organization for Economic Cooperation and Development (OECD), leaving the nation-state with no choice but to play along a set of global rules imposed (Burbules and Torres, 2000). Guinness (2003, 3) posits that the nature of certain jobs tends to influence thinking views on globalization. For example, Kofi Annan (former Secretary General of the United Nations) globalization can mean "inclusiveness" world of deposits and other like-minded dictators, globalization can be perceived in the sense of a threat to national sovereignty of their nation states. While Bill Gates of Microsoft Corporation, globalization can mean connect to the virtual world in cyberspace, a world wide web. So thousands of views on globalization emerged as the concept turned into a wide range of interests intellectuals with some views on a final concept and vilify the other, praising him (Stiglitz, 2002).

The use and popularity of the term "Globalization" may be partly due to its vagueness and the ability to assume different dimensions depending on the user and the context. Held and Koenig-Archibugi (2003) and Schirato and Webb (2000: 1) agree and describe globalization as a word used often to describe the global power relations, practices and technologies characterize and help bring into being the contemporary world. Robertson (1992) defines globalization as a concept refers both to the understanding of the world and the intensification the conscience of the world as a whole. Waters (2001), coined his definition holds that the most appropriate way to define globalization would be to predict what a fully globalized world, it seems like in the future. Waters (2001) therefore visually globalization, which is characterized by a single global society with a single culture, where there are no territorial limits, in that status quo, seem to exist, in principle, to organize social and cultural life, where one can have great respect for tolerance, diversity and individual choice. Waters (2001) also finds that trade flows as well as migration of people and ideas across borders national and political, are interrelated and, therefore, compelling to rationalize previously homogeneous cultures of others. sa Thus, globalization process can be seen while and homogenizes difference and therefore "pluralize the world by recognizing the value of cultural niches" (Guinness, 2003, 2). From this point of view therefore, Waters (2001) defines globalization as;

A process in which the constraints of geography on the rights economic, social and cultural arrangements recede, in which people become increasingly aware that they are receding and in which people act accordingly.

In a measure, the definition of Waters of globalization seems to agree with Stiglitz (2002, 9) a description, where globalization is said essentially

the greater integration of countries and peoples of the world that has produced the huge reduction in transport costs and communication, and the elimination of artificial barriers to the flow of goods, services, capital, knowledge and people across borders ....

For Waters (2001), globalization, not only is an important historical process which greatly affects the culture, but is also a focus of attention of modern culture and economy. He argues that globalization has a tendency to have problems from central level to the periphery. For example, through transmission continued rapid "call" Western culture to the outlying communities, and vice versa, globalization has also tended to place the problems from peripheral to central levels. For example, the area of disability as discussed below, is taken seriously on the agenda of supra national institutions such as United Nations, International Labour Organization Institutes of Bretton Woods and the World Health Organization or organizations that have merged with existing through function borders. In this sense, I think the United Nations program of work on globalization is in response to the changing international context to promote the efficient development of disability-oriented policies and strategies. Accordingly, the United Nations goal through different branches, like the World Bank World Health Organization, World Trade Organization to name a few, is to ensure that disability policies and strategies of globalization and function together to improve the health, welfare and rights of the poor and the disadvantaged population (World Health Organization, 2005).

Disability as a global concept: Historical background and definition of disability.

Disability is a socio-cultural problem that seemed to have been on the periphery, but has now been brought to the center of more global agenda. This term is sometimes confused with other two terms "disability and handicap. The terms" disability "prejudice" and "handicap" are used interchangeably, but in an unclear and confusing, and may have tended to give poor guidance for policy makers, the use of political action and for practice. The terms used to be perceived from a medical and diagnostic (Shakespeare, 2006).

What is a disability?

Disability is a phenomenon that exists in all societies and tends to affect predictable proportions of each population (Metts, 2004). Although There are a number of definitions in use to describe disability, disability depends largely on the context. And apparently, universally considered that there was no definition consensus of disability until 1980. Historically, disability was, first, seen as a medical condition with a medical problem located in the individual. Therefore, some definitions tend to reflect this understanding that disability was an individual pathology, ie, a condition grounded in the physiological deterioration, biological and intellectual development of an individual (Shakespeare, 2006). The medical definitions led to the idea that people were "objects" to be "treated" "Changed" and "improved" and more as "normal" (Wolfensburger, 1972). Medical definitions tend to see the person disability as having to "fit" into society instead of their own about how to transform. They do not seem to explain adequately the relationship between conditions or social expectations and the unique circumstances of an individual.

Disability can be viewed as a very diverse and complex condition with a number of implications for social identity and behavior (Ingstad and Whyte, 1995). Therefore, a growing awareness to articulate a definition of disability, which is consistent with the values human rights, principles and practices that are needed. While some people with disabilities may have medical conditions which prevent or which may or may not require medical treatment, current knowledge, technology and collective resources and such that their physical or mental impairments need not prevent them from participating in the life of the community. According to Rieser and Mason (1990), is the unwillingness of society to employ these means to alter that causes disability. But apparently in the middle of society is the respect for the values that the variation in human cultures and the recognition that people are different on several considerations such as gender, race, class, sexuality and disability (Lauder et al, 2006; 29).

Moreover, while the medical model appeared to be in vogue, which was challenged by disability activists who rebuilt disability as a social phenomenon (Shakespeare, 2006). The social model of disability seems to draw a clear distinction between impairment, disability and disability, because society tends to ignore the imperfections and deficiencies of the environment which in turn tends to disabled people for their failure to recognize and accommodate differences. And also, through psychological and institutional barriers are erected to people. Disability which seems to stem from a complex interaction between health conditions, the social context in which they exist and the individual. For some, disability is a relative term impaired increasingly determined or less disabling in different contexts.

In 1980, the World Health Organization (WHO) classified the terms disabilities, deficiencies and disadvantages universal and suggested a more precise and at the same time to use realistic definitions and Metts, 2004, 3). The World Health Organization made a clear distinction between "deficiency", "disability" and "handicap." However, it was feared that the definition of the terms "disability" and "handicap" can still be considered too medical and too focused on the individual, and can not adequately clarify the interaction between social conditions or expectations and capabilities of the individual. Therefore, the need to separate and clarify the meaning of these terms. From the description, the term "disability" tends to summarize different functional limitations occurring in individuals anywhere in the world. People can be disabled by physical, intellectual or sensory medical conditions or mental illness. These limitations or illnesses may be permanent or temporary (United Nations, 1993).

The word "handicap" tends to mean the loss or limitation of opportunities to participate in community life on equal terms with others (Ingstad and Whyte, 1995). Can be described the situation of people with disabilities and their environment. The term emphasizes the focus on the shortcomings socially organized environmental activities, such as access to information, communication technology, health services and education that prevent people with disabilities to participate on equal terms with others (Ingstad and Whyte, 1995). Although the term is still used, its technical use, according to Stone (1997) discarded by the United Nations in 1993. During the 1970s there was strong opposition among the representatives of organizations of persons with disabilities and professionals in the field of disability of the word at the moment (Ingstad and Whyte, 1995). The term "disability" is defined as "any loss or abnormality of psychological structure, physiological or anatomical or function "(WHO, 1980). The distinction and clarification of the terms" disability "and" impairment " and "handicap" seemed to settle the points of view on medical and social models of disability in opposition to each other. This seemed to pave the way for a new and acceptable model apparently framed disability over human rights. In light of the values of modern society was a model, appealing to both advocates of equal rights and United Nations (Shakespeare, 2006).

In 1975 the UN General Assembly held its first statement the Rights of Persons with Disabilities (Priestley, 2001). After the declaration, the United Nations proclaimed 1981 as the International Year of Disabled Persons and initiated the development of Global Action Programme which led to the adoption of the Standard Rules on the Equalization of Opportunities for Persons with Disabilities in 1994 (UN, 1993). As a result of experience gained during the 1983-1992 Decade of Disabled Persons, in the implementation of action programs world and the general debate which took place, there was a deepening of knowledge and understanding about disability issues and the terminology used. At the same time disability was more clearly defined (Priestley, 2001, Ingstad and Whyte, 1995). (Although multiculturally, still seems to have problems in the definition of disability in a global context, for example, how could imperfections of body and mind is understood in different societies? Or how could the cultural identity defined of a person being affected by your disability? (Ingstad and Whyte, 1995). Therefore, according to Haddad (2001), President of the Canadian Medical Association, expression, disabilities tend to have different meanings depending on the context in which the term is used. However, for the purpose of this essay Organization (WHO) functional definition of disability used. The World Health Organization definition of disability is part of the Classification Model Disease International, and "because it attempts to categorize the result of the disease, includes a consideration of social contexts and at the same time, captures Aspects of Human Rights (Ingstad and Whyte, 1995, 5). According to this classification, disability is defined as "any restriction or lack of capacity to perform an activity in the manner or within the range considered normal for a human being "(Mett, 2004, 3)

But many governments and organizations seem have adapted to this definition and legislation developed to suit their own social and economic situation as evidenced by the definitions of the following examples countries. The Israel Equal Rights for Persons with Disabilities Act of 1998 states a person with a disability;

as meaning "a person with a mentally or emotionally or physical disability, including cognitive impairment, permanent or temporary, resulting from the operation that the person is substantially limited in one or more of the major areas of life. (Wolfgang Preiser & Ostroff, 2003).

UK Disability Discrimination Act 1995 states that "A person has a disability ... if you have a physical or mental impairment which has a substantial adverse effect and long-term ability to perform normal activities everyday. "(DFID, 2000).

The Law for People with Disabilities in Zimbabwe in 1992, which was enacted after the war of political liberation "a person with disabilities" means

a person with a physical disability, disability mental or sensory impairment, including visual, hearing or speech functional disability, which leads to physical barriers, cultural or social inhibit participate in an equal level with the other members of society in activities, employment firms or sectors that are open to other members of society (Government of Zimbabwe, 1992).

Obviously, the few illustrations serve to show that the definition of disability appears to be framed along the individual circumstances and social contexts of particular nation states but also could involve empowerment of people with disabilities by recognizing them over of equal rights.

The global extent of disability

To measure disability national populations regional and local, not to mention the world's population agrees with Metts (2004) almost impossible. Therefore, there is wide variation in disability rates estimated reported by developed and developing countries (Thomas, 2005). Most United Nations agencies, use estimates developed by the International Rehabilitation in the 1970s and by the United Nations Development Programme (1997) that approximately ten percent of any population are born with a disability or acquire one in your life (Disability World, 2003). This, however, seems to have changed over time because in the United States and Stone (1997, 4) noted, the prevalence of disability, is about twenty percent of the population. In developing nations and elsewhere, especially in Africa, the percentage seems to be much lower than ten percent. The Zimbabwe intercensal Demographic Survey 1997 conducted by the Central Statistical Office stated that, from a population of about twelve million people were disabled 218 421 (Government of Zimbabwe, 1997). This figure is less than 2% of the population but in developed countries, the percentages are higher. In the table below seems to give a sympnosis SINTEF of the situation. This seems to be the trend worldwide. This is ironic but not surprising, if the causes of disability are discussed. (Unfortunately this work does not discuss these, because it would be a detour from the topic.) However, globally, the United Nations United in mind that the main causes of disability are disease (51.2% e), malnutrition (20%), accidents, war and trauma $ 15.6% and other causes and aging 13.2%. (Metts, 2004).

Apparently, the variation in numbers in different countries may also depend largely on the definitions disability that is that either increase or decrease disability groups and difficulties in data collection procedures and different evaluation systems used in different countries. This may be a more likely reason data collected by the national governments of developing States are perceived by the organizations working on disability, such as underestimating and downplaying the extent of disability in their countries. However, for me, it seems that research data can be representation of the actual situation on the ground despite popular "Western" wisdom opposite may be true. The census figures collected by The Foundation for Scientific and Industrial Research (SINTEF) is shown in the figure seem to vindicate this scenario representative. SINTEF's report probably reflects the proper perspective given that the world seems to be experiencing a demographic change and urban environments also become more sophisticated, more likely to be disabling because they tend to erect barriers that limit or reduce human functioning and therefore somehow "creating" Persons with Disabilities (Harwood, Sayer and Hirschfield, 2004). (For example a person with mental health problems on farms unsophisticated African is capable productive activities in terms of agricultural skills while showing that if the same person were taken to an urban environment would be useless, because the media production in this situation are different and can present problems for the consumer)

Developed countries

Developing countries

Country

Year

%

 

Country

Year

%

Canada

1991

14.7

Kenya

1989

0.7

Germany

1992

8.4

Namibia

1991

3.1

Italy

1994

5.0

Nigeria

1991

0.5

Netherlands

1986

11.6

Senegal

1988

1.1

Norway

1995

17.8

South Africa

1980

0.5

Sweden

1988

12.1

Zambia

1990

0.9

Spain

1986

15.0

Kenya

1989

0.7

United Kingdom

1991

12.2

Zimbabwe

1997

1.9

Table 1 Prevalence (%) of disability in selected countries (The Research Foundation Scientific and Industrial Research, SINTEF, 2004).

Other investigations of the Foundation for Scientific and Industrial Research (SINTEF) research in Zimbabwe appear to support this assertion, and that found higher disability rate in urban areas than in rural areas, suggesting that "Complex societies in a sense to produce disability '(Arne, Nhiwathiwa, Muderedzi, and Loeb, 2003).

In developed countries also seems be a higher life expectancy due to improved medical technology and health care which means that more people reach old age and the age of experience related disability (Harwood et al, 2004). Today, the demographic statistics indicate that approximately more than half a billion people with disabilities in the world. The World Health Organization predicts a huge increase in world population is expected to increase dramatically between 2000 and 2050.and thus a proportional increase in the overall number of people with disabilities (Harwood et al, 2004). It is expected that during the period, the Indian subcontinent could be a population increase approximately 120%, China, 70%, sub-Saharan Africa, 257% and Burkina Faso, Congo, Liberia, Niger, Somalia, Palestine, Uganda, could have a combined increase over 400%. (Harwood et al, 2004).

Disability in the global context

There is growing evidence that disability as an issue seems to have changed significantly in recent years from the periphery to the center of the international agenda of human rights (Mett, 2004, 1), and the literature many disability issues that policy has become a global policy issue (Barton & Oliver, 1987; Priestley 2001), and also has become a challenge for policy makers to draw development-oriented policies and strategies for social and economic programs for disabled people. The processes of globalization seem to be not only the displacement of populations of people with disabilities but also their experience of disability. People with disabilities in the world seem to be empowering themselves to assert greater participation and equality on the global challenges that affect them. Such statements are not only about control over people's lives, but also a greater influence on societies and economies in which they live (Swain, Finklestein, French and Oliver, 1993). Thus the International Day of Persons with Disabilities (IDDP) declared in 1982 and commemorates the December 3 tends to focus active participation of people with disabilities in the planning of strategies and policies that affect their lives. The annual celebration of the day, with the slogan "Nothing about us without us ", seems to offer an opportunity to promote changes in attitudes towards people with disabilities to remove barriers to full participation in all aspects of life (Stone, 1997; Rowland, 2001, Swain, et al 1993).

The declaration of 1981 as the International Year of Disabled Person (AII) of disability higher on the international agenda of human rights (Priestley, 2001). An important outcome of the International Year of Disabled Persons was the formation of the Global Programme of Action concerning Disabled Persons, the UN General Assembly, adopted at its 37th regular meeting in 1982, by Resolution 37/52 (UN, 1982). After years was supposed to focus international attention to a particular area and create new links and opportunities (Swain, et al. 1993).

In the southern African countries like Malawi, Zimbabwe, Botswana, South Africa, the slogan has been "Disability is not inability" (Salmonsson, 2006). This slogan and motto tend to be based on the principle of participation and has been used by people with disability organizations throughout the year as part global disability movement to achieve full participation and equal opportunities for, by and with persons with disabilities (Watermeyer, Swartz, Lawrence Schneider and Priestley (2006). Therefore, to unravel the lived experience of disability from the social context of disabling societies at local, national, and global seems impossible.

Therefore, the recognition of people with disabilities to improve their lives has been demonstrated by the United Nations, as implied in the share active people with disabilities in the ongoing development of the Convention on the Rights of Persons with Disabilities (UN, 2006), and the Standard Rules for Equal Opportunities for Persons with Disabilities (UNESCO, 1993). These agreements seem to have proven to be an excellent example of how the principle of full participation can be put into practice and how people with disabilities can contribute to the development of truly inclusive community to shape a better future for all.

The creation of the United Nations Programme of Action, led UNESCO Framework for Action of the World Conference on Education for All in 1990 in Jomtien (Thailand), the Salamanca Statement and Framework for Special Education (UNESCO, 1994) and the Dakar Framework on Education for All (UNESCO, 2002). To demonstrate the importance of placing disability at the global level, one hundred and fifty-five countries around the world were represented by leaders of government, international agencies, NGOs and professional bodies committed themselves to recognize the education of all persons with disabilities, attended the Jomtien conference (Ndawi, 1997). The Dakar World Education Forum conference in April 2000 to more than 1,100 participants from one hundred and sixty-four countries (UNESCO, 2002). Participants ranged from teachers to prime ministers, academics to policymakers, nongovernmental organizations, the heads of international organizations. It adopted the Dakar Framework for Action, Education for All (UNESCO, 2002). The Dakar conference was complemented by all previous issues and challenges related to the empowerment of people with disabilities. These were namely the sub-Saharan Conference on Education for All, held in South Africa in 1999, Asia-Pacific Conference on Education for All, held in Bangkok in 2000, the Arab Regional Conference on Education for All, held in Cairo, the third meeting between the Ministerial Review Meeting on the E-9 countries, held in Recife, Brazil, the Conference on Education for All in Europe and North America held in Warsaw, Poland in 2000 and the Regional Education for All Conference in the Americas, held in Santo Domingo, Dominican Republic in 2000 (UNESCO, 2002).

DISABILITY global challenges of equal opportunities

It seems people with disabilities are more challenged on four fronts, namely, poverty, war, access to education and work.

Poverty

With the political agenda on disability who have reached the highest levels of recognition, globalization appears to have built a universe offers endless opportunities and new patterns of life for all, for example, easy access to education, information and technology, health and social services and so on. But according to Ghai (2001), the paradox is that, first, globalization emphasizes the economic power to improve the lives of mankind but on the other, methodically marginalizes certain groups of people, especially people with disabilities by their use of modern technology and the removal of these individuals to participate a contribution to the gross national product of individual nation states. And so, globalization seems to have created problems for the equalization of opportunities for people with disabilities. Moreover globalization, the apparent disparity in the economic, social and technological cooperation among nation states has rise to different seem to have a different meaning for people with disabilities and the challenge differently in different communities (Ghai, 2001), but some communities richer than others. Poverty seems to be afflicting half a billion people with disabilities or less in the world today, according to Ghai (2001), more people disabilities seem to be suffering on all continents, perhaps more than ever. Most of them are in the lower end of the socio-economic scale (Beresford, 1996; Frieden, 2002).

Consequently, people with disabilities have tended to be more vulnerable to its inability to combat poverty, exclusion, stigma and lack of access to education and basic services. People with disabilities seem to experience more intense poverty, but have fewer opportunities to escape from it. A former World Bank President noted this and stated that "unless disabled people are brought into the mainstream of development, will be impossible to cut poverty in half by 2015 ... "(Richler, 2005, 37). Therefore, according to Beresford, 1996), the fight against global poverty is a key issue in the disability movement.

Wars and political turmoil

Another aspect which appears to equal opportunities for disabled people's war policy and its associated disorders (Priestley, 2001). As Driedger (1987) observed war and political upheavals have had an adverse impact on the lives of people with disabilities and their rights being blatantly violated in times of war appear anywhere in the world; effectively excluding them from participating in social capital formation and the capacity of affected nations. Priestley (1987) also points out that wars have led millions of disabled refugees and displaced persons in and around areas of tone of the war. Supposedly, in Central Africa, Middle East and Afghanistan and Central America, the war is perceived as a major cause of disability. Anti-personnel landmines have also massively contributed to impairment of several classes and therefore the achievement of peace has become a global problem of disability. The European Union's commitment to eradicating landmines worldwide seems illustrative but the United Nations role in this area seems "invisible."

In a speech before the European Parliament, the European Union, the European Union External Relations Commissioner noted that one hundred and forty-four countries have so far ratified the Mine Ban Treaty (Waldner, 2005). Numerous other Summits have been held to discuss reducing the number of people either killed or maimed by landmines. Waldner admitted that the annual number of victims of landmines has been reduced from 26 000 to less than 15 000 (Waldner, 2005). Persons with Disabilities (DPI, 1998) disagreed with this issue in its 1998 World Assembly in Mexico City and later visit the DPI World Council of Hiroshima, the site of the atom bomb World War II, resulted in the International Declaration Peace of global disability organizations.

However, war and political upheaval that, ironically, also had a positive impact in the lives of people with disabilities. In countries where there were revolutions as Vietnam, Kenya, Zimbabwe, South Africa, Namibia and Nicaragua, Ingstad and Whyte (1995) and Montero (1998) observed that people with disabilities, in the process were revered and "practically considered national heroes and were given every opportunity to develop and strengthen their organizations, "and access to finance, education, employment and other services. veterans of the war seemed to experience disabilities very different in a positive way compared to the disabled before the revolution.

Work

For many people with disabilities, the demand for access to work can be perceived as a major significant independent adult life and a crucial component in the fight for equality. Without But, as Priestley (2001, states, people with disabilities worldwide "remain disproportionately unemployed, underemployed and underpaid ..." This statement is reflected in, for example, the focus of the British Government's proposal to address the oppression of people with disabilities in the workplace (Barton and Oliver, 1997). The British Government cut access to work and arrangements for disabled people's organizations fought the decision affirming that the right to work is a fundamental human right (Barton and Oliver, 1997). Such challenges to access to jobs for people with disabilities appear to have become common in many countries. Hence in 1983, the International Labour Organization adopted Convention on the training, retraining and employment (persons Disabled) (ILO, 1983) to ensure equal opportunities and equal treatment of persons with disabilities in the workplace and social integration. However, despite many efforts worldwide to include people with disabilities in the workplace, locally, some of them continue to be excluded because of its deficiencies as some tend not be able to produce goods or services to contribute to social and economic capital base. To this end, Barton and Oliver (1997, 35) comment that this is so, " because in any society ........ certain products are valuable and others not, regardless of the efforts that go into its production. "

Education

Education occupies a unique position in modern society today, because it tends to benefit both society and the individual as it is considered a public good (Psacharopoulos and Woodhall (1985). The advances in scientific knowledge and understanding seem to support the optimism that society has of education (Lauder et al.2006). Education offers optimism to influence the welfare of people and the nation-state because, according to Lauder et al. (2006), education is seen in almost all people as means to improve the lives of individuals and understanding their place in the world.

. In general, therefore, as the global market trends and technologies continue to evolve in new ways, education tends to become commdified and free access to education can become an even more important to everyone. However, disabled people seems to remain challenged in their quest to access learning opportunities available. In its effort to acquire knowledge and skills needed in the changing world of work, Peters (1996) notes that the lack of equal access to educational benefits as a result of lack of access to work, what drives further the creation of an impoverished community. In some societies, such as Pakistan, girl education of children with disabilities not considered important (Shah, 1990). And from a personal standpoint, it seems that this view is that between religious communities in South Africa. This type barriers to access to education challenge to many disabled people and force them to be dependent on their families in many countries (Priestley, 2001). In addressing these issues, the United Nations, through the various protocols such as the Salamanca Declaration, the Dakar Framework, the Jomtien Conference and other, is designed

Ensuring equal educational opportunities at all levels for children, youth and adults with disabilities in integrated settings, taking full account individual differences and situations (World Summit on Social Development, Commitment 6, item f, 1995). Consequently, at the national level, governments around the world have had to formulate legislation and initiatives consistent with the vision of the United Nations.

However, in most African States, these policies and legislation were absent and a concerted effort were made to implement through the African Unions' Continental Plan of Action which aims to implement priority activities on disability during the African Decade of Persons with Disabilities (1999-2009) (Secretariat of the Decade African, 2004). In order to create an equitable society in Africa, the African Decade Secretariat facilitates the development of very progressive policies and legislation, that if properly used, can dramatically during periods of reform of the social disadvantages experienced by all persons with disabilities. For example, Ghana adopted free compulsory and universal basic education (FCUBE) (Sawyer 1997), the initiative in accordance with this view of the United Nations. In Zimbabwe, the Assistance Module Basic Education (BEAM) was initiated at both the same vision. U.S. initially passed Public Law 92-142 (PL 92-142) Law of Education for All Persons with Disabilities (Gearheart, Weishahn and Gearhart, 1982). Then in 1975, Congress enacted the Individuals with Disabilities Education Act (IDEA), in which initiatives as the "No Child Left Behind (NCLB) (Astoria 2007), were born. In the United Kingdom, the "Every Child Matters Green Paper (The Stationery Office, 2003) is similar in principle to the idea of America.

Several nations have implemented similar protocols for dealing with equal educational opportunities for all people in their systems. To emphasize this, the UN Copenhagen Declaration on Social Development includes specific commitments to educational equality opportunities for children and youth with disabilities. (World Summit for Social Development 1995).

A personal reflection

It may be naive to conclude that globalization has only caused problems experienced by people with disabilities, or nothing you can do to improve equal opportunities in their situations. In real essence, it seems, the least developed countries have not been able to integrate people with disabilities in economic development and social as fast as others, in part because of their chosen policies and partly due to factors beyond their control, such as economic adjustment programs imposed (SAPs), the debt burden caused by the Bretton Woods institutions and the wars and conflicts. In my opinion, however, did not see any nation-state, and let alone the poorest, can afford to stay out of initiatives to promote global economic and social capacity. All countries should trying to meet the needs and access to basic services for all its citizens to reduce difficult situations and to increase equality of opportunity initiatives to improve the suffering of the disabled population. Self-organization of people with disability in groups seem to raise their values and voices, and also is a fundamental right that people with disabilities should continue the exercise. Through the principles of globalization, the international community should strive to invest for people with disabilities. For economic reasons, investment in people with disabilities is justified as long as emerging capital investment does not exceed the cost of the benefits ..

CONCLUSION

In conclusion, this essay discusses the concepts of globalization and disability. Descriptions and definitions of both terms were made. Within the concept of globalization, disability is discussed. Then a historical framework disability in the global context is suggested. Apparently, the definitions of disability vary between communities. The challenges faced by people with disabilities its quest to achieve full independence in control of their lives and contribute to social and economic capacity were also highlighted. However, as globalization progresses, living conditions seem to improve significantly in almost all countries. But that economic disparities between developed and less developed countries seem to have grown wider and wars and political unrest and the inability to escape poverty are matters of concern that seems to affect most people with disabilities. The number of world citizens who are in poverty is disturbing letting the population over the people with disabilities.

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About the Author

Partson Musosa Phiri is a candidate for the Ed. D degree in Policy and Values at the University of Hull(UK).He also holds M.Ed. from the same University. Additionally, Partson M. Phiri also holds the following qualifications: B. Ed. (Planning and Policy)(U.Zim); Dip.Ed (Special Education); Cert.Ed. He won scholarships from the following bodies:. Canon Collins Education Trust for Southern Africa,                               Joint Japan World Bank Graduate Scholarship Programme Wakeham Trust, All Saints Educational Trust        

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William Blake

Early
The archetype of the Creator is a familiar image in Blake's work. Here, the demiurge-figure Urizen pray before the world has forged. The Song of Los is the third in a series of illuminations painted by Blake and his wife, collectively known as the Continental Prophecies.
William Blake was born at 28 Broad Street, London, England on November 28, 1757, to a middle class family. It was the third of seven children, two of whom died in infancy. Blake's father, James, was a knitter. William never attended school, and was educated at home by his mother Catherine Armitage Blake Wright. The Blakes were Dissenters, and is believed to have belonged to the Moravian Church. The Bible was an early and profound influence on Blake, and would remain a source of inspiration throughout his life.
Blake began to burn copies of drawings of Greek antiquities purchased for him by his father, a practice that is preferred, then the real planes. Within these drawings Blake found his first exposure to the classical forms through the work of Raphael, Michelangelo, Marten Heemskerk and Albrecht Dreros. His parents knew enough of his headstrong temperament that he was not to school but was enrolled in drawing classes. He read avidly on subjects of their choice. During this time, Blake was also making explorations into poetry; early work displays knowledge of Ben Jonson and Edmund Spenser.
Learning Basire
On August 4, 1772, Blake became apprenticed to engraver James Basire Great Queen Street, for a term of seven years. At the end of this period, at the age of 21 years, was to become a professional engraver. No record of any serious disagreement or conflict between the two during the learning of Blake. However, Peter Ackroyd's biography notes that Blake was later to add a name Basire artistic adversariesnd list then delete. Apart from this, the style of engraving was Basire a species considered obsolete at the time, and instruction Blake fashioned in this way could have been detrimental to its acquisition of work or recognition in later life.
After two years he sent his apprentice Basire to copy images of Gothic churches in London (it is possible that this task was created to break up a fight between James Blake and Parker, his fellow apprentice) and their experiences in Westminster Abbey contributed to the formation of his artistic style and ideas, the Abbey of his day was decorated with armor, painted effigies funeral and multicolored wax. Ackroyd notes that "] [immediate impression that they have faded in brightness and color." In the long afternoons spent Blake drawing on the abbey, was interrupted at times by the boys of Westminster School, one of whom "tormented" Blake So one evening he called the child of a scaffold on the ground "on which he fell with terrible violence." Blake saw visions in the Abbey, a great procession of monks and priests as he heard "the sound of chant and the coral."
The Royal Academy
On October 8, 1779, Blake began studying at the Royal Academy Old Somerset House, near the Strand. While the terms of their study requires no payment was expected to supply their own material throughout the period of six years. There, he rebelled against what they saw as the unfinished style of fashionable painters such as Rubens, championed by the school's first president, Joshua Reynolds. With the time, Blake came to detest Reynolds' attitude toward art, especially his pursuit of "general truth" and "general beauty." Reynolds wrote in their speeches that the provision "to abstractions, to generalizing and classification, is the great glory of the human mind," Blake said on the margins copy it to your staff, that "generalization is to be an idiot particularize is the alone distinction of Merit." Blake also disliked Reynolds' apparent humility, he held to be a form of hypocrisy. Oil Painting Against Fashion Reynolds, Blake preferred the Classical precision of his early influences, Michelangelo and Raphael.
Gordon riots
Blake's first biographer Alexander Gilchrist records that in June 1780, Blake was walking towards the store Basire Great Queen Street where was swept away by a raging mob that stormed Newgate Prison in London. They attacked the prison gates with shovels and pickaxes, set fire to the building, and released prisoners inside. Blake was reportedly in the first row of the crowd during this attack. These disturbances, in response to a parliamentary bill revoking sanctions against Roman Catholicism, later came to be known as the Gordon riots. Produced a wave of legislation from the government of George III, as well as creating the police first.
Although Gilchrist's insistence that Blake was "forced" to accompany the crowd, some biographers have argued that accompanied is impulsive, or supported it as a revolutionary act. By contrast, Jerome McGann argues that the riots were reactionaries, and that events have caused "outrage" Blake.
Early marriage and
Oberon, Titania and Puck with Fairies Dancing (1786)
In 1782, Blake met John Flaxman, who became on their guard, and Catherine Boucher, who would become his wife. At that time, Blake was recovering from a relationship that culminated in the refusal of his marriage proposal. He recounted the story of her heartbreak for Catherine and her parents, after which Catherine asked, "Do you pity me?" When she answered affirmatively, said: "So, I love you." Blake married Catherine, who was five years younger than him on 18 August 1782 at St. Mary's Church, Battersea. Illiterate Catherine signed his contract of marriage with an 'X'. The original marriage certificate can still be seen in the church, where a stained glass memorial window was installed between 1976 and 1982. Later, in addition to teaching Catherine to read and write, Blake his training as an engraver. Throughout his life was to prove an invaluable aid to him, helping to print his illuminated works and maintaining his spirit through many misfortunes.
At this time George Cumberland, one of the founders of Gallery National became an admirer of Blake's work. first collection of poems by Blake, Poetic Sketches, was published around 1783. After the death of his father, William and his brother Robert opened a print shop in 1784 and began working with radical publisher Joseph Johnson. Johnson's house was a meeting place for some major English intellectual dissidents of the time: theologian and scientist Joseph Priestley, the philosopher Richard Price, the artist John Henry Fuseli early feminist Mary Wollstonecraft and American revolutionary Thomas Paine. Along with William Wordsworth and William Godwin, Blake had great hopes in the French and American revolutions and wore a red cap on solidarity with the French revolutionaries, but despaired with the rise of Robespierre and the Reign of Terror in France. In 1784 Blake wrote his unfinished manuscript on One Island the Moon.
Blake illustrates Original Stories from Real Life (1788, 1791) by Mary Wollstonecraft. They seem to have shared some views on sexual equality and the institution marriage, but there is no evidence to prove beyond doubt that they actually met. In 1793, Visions of the Daughters of Albion, Blake condemned the cruel absurdity of chastity forced and loveless marriage and defended the right of women to self-fulfillment.
Relief etching
In 1788, at age 31, Blake began to experiment with relief engraving, a method used to produce most of his books, paintings, brochures and, of course, their poems, including his and 'prophecies' and his masterpiece of the Bible. " The process is also known as illuminated printing, and final products as illuminated books or prints. illuminated printing involved writing the text of the poems on copper plates with pens and brushes, using an acid-resistant. The illustrations may appear next to the words of earlier way of illuminated manuscripts. Then, engraving plates in acid to dissolve the untreated copper and leave the design standing in relief (hence the name).
This is a reversal of the normal method of etching, where the lines of the design are exposed to acids, and the plate printed by the intaglio method. Relief etching, Blake invented later became an important method of commercial printing. The pages printed from these plates then had to be hand painted in water colors and stitched together to form a volume. Blake used illuminated printing for most of his best known works, including songs of innocence and experience, The Book of Thel, The Marriage of Heaven and Hell, and Jerusalem.
Engravings
A 2005 study of survivors of the plates Blake showed he made frequent use of a technique known as "embossing", which is half to erase mistakes hammer knocking out the back plate. This discovery puts pressure on Blake's own assessment of their skills as well as fan and also may help explain why some of the works of Blake took so long to complete.
A life and career
Blake's marriage to Catherine remained a close and dedicated to his death. Blake teaches Catherine to write, and she helped her poems printed color. Gilchrist refers to "stormy times" in the early years of marriage. Some biographers have suggested that Blake tried to bring a concubine in the double bed in accordance with the Swedenborg Society's beliefs, but other scholars have rejected these theories as conjecture. William and Catherine's first child and last child Thel could be described in the Book of Thel who was conceived as dead.
Felpham
Hecate, 1795. Blake's vision of Hecate, Greek goddess of black magic and the underworld
In 1800, Blake moved to a cottage at Felpham in Sussex (now West Sussex) of undertake work that illustrates the works of William Hayley, a minor poet. It was in this house that Blake wrote Milton: a poem (published between 1805 and 1808). The preface of this book includes a poem that begins "And the feet in ancient times", which became the words to the hymn "Jerusalem". Over time, Blake came to resent his new patron, coming to believe that Hayley was not interested in true art, and worried about "the monotony of business Meer." the Hayley Blake disenchantment has been speculated that have influenced Milton: a poem in which Blake wrote that "Friends are enemies spiritual body" (3:26).
problems with the authority of Blake came to a head in August 1803, when he was involved in a physical altercation with a soldier called John Schofield. Blake was charged not only assault but also with uttering seditious expressions and treason against the King. Schofield said that Blake had said: "Damn the king. The soldiers are all slaves. "Blake cleared in the Chichester assizes of the charges. According to a report in the Sussex County," The character invented [the test] was ... so obvious that an acquittal resulted. "Schofield was later described in a suit to mind forged wives" in an illustration Jerusalem.
Back to London
Blake The Great Red Dragon and the woman clothed with the Sun (1805) is one of a series of illustrations of Revelation 12.
Blake returned to London in 1804 and began writing and illustrating Jerusalem (18,041,820), his most ambitious. Having conceived the idea of portraying the characters in Chaucer's Canterbury Tales, Blake approached the businessman Robert Cromek, with a view to marketing an engraving. Knowledge that Blake was too eccentric to produce a popular work, quickly Cromek commissioned Thomas Stothard, a friend of Blake, to execute the concept. When Blake learned that he had been duped, he stopped contact with Stothard. Also An exhibition in the dry goods store independent of his brother on 27 Broad Street in the Soho district of London. The exhibition was designed to market their own version of the illustration of Canterbury (Canterbury entitled The Pilgrims), along with other works. As a result, he wrote his Descriptive Catalogue (1809), which contains what Anthony Blunt has called for an analysis of "brilliant" of Chaucer. It is regularly anthologized as a classic of Chaucer criticism. It also contains detailed explanations of his other paintings.
The exhibition itself, however, was very limited assistance, the sale of any of the tempera or watercolor. Your test only, in The Examiner, was hostile.
Was introduced by George Cumberland to a young artist named John Linnell. Through Linnell met Samuel Palmer belonged to a group of artists who called the former Shoreham. This group shared Blake's rejection of modern trends and his belief in a spiritual and artistic New Era. At the age of 65 years Blake began work on illustrations for the book of Job. These works were later admired by Ruskin, which compared favorably Blake Rembrandt, and Vaughan Williams, who based his ballet Job: A mask for Dance in a selection of illustrations.
Later in his life Blake began to sell a large number of his works, especially his illustrations of the Bible, Thomas Butts, a patron who saw Blake as a friend rather than a man whose work held merit art, which was typical of the views of Blake throughout his life.
Dante's Divine Comedy
The commission for Dante's Divine Comedy came to Blake in 1826 by Linnell, with the ultimate aim of producing a series of prints. Blake's death in 1827 cut short the company, and only a handful of watercolors were completed, with only seven of the prints form reaching the test. Still, have attracted praise:
"[T] he Dante watercolors are among the richest achievement Blake, participate fully with the problem of representation of a poem of this complexity. The mastery of watercolor has reached an even higher level than before, and is used to extraordinary effect in differentiating the atmosphere of the three states of being in the poem. "
Blake Whirlwind of Lovers illustrates Hell in Canto V Dante's Inferno
Illustrations by Blake's poem is not merely accompanying the works, but rather appear to critically review or comment shall, a, spiritual or moral aspects of the text.
Because the project was never completed, the intention of Blake itself may be obscured. Some indicators, however, reinforce the impression that Blake's illustrations in full would take issue with the accompanying text: In the margin of Homer With the Sword and his companions, Blake notes, "Every thing in Dantes Comedia shows that, tyrannical purposes has made this world the foundation of all nature and the goddess, not the Holy Spirit." Blake seems to dissent from Dante's admiration of the poetry of the ancient Greeks, and the apparent joy that assigns punishments in Dante's Inferno (as evidenced the black humor of the songs).
At the same time, Blake shared Dante's distrust of materialism and the corrupting nature of power, and clearly relished the opportunity to represent the atmosphere and imagery of Dante's work pictorially. Although it seemed to die, the central concern was his feverish Blake in the illustrations for Dante's Inferno, is said to have passed one of the last shillings he possessed on a pencil to continue drawing.
Death
Monument near Blake's unmarked grave in London
On the day of his death, Blake worked relentlessly on his Dante series. Finally, reportedly stopped working and turned to his wife, who wept at his bedside. Beholding her, Blake is said to have exclaimed, "Stay Kate! Keep as you are I will draw your portrait for you has ever been an angel to me. "Having completed this portrait (now lost), Blake laid down his tools and began to sing hymns and verses. At six p.m., after promising his wife to be with her always, Blake died. Gilchrist reports that a female lodger in the same house, present at maturity said, "I've been to facing death, not a man but of a blessed angel."
George Richmond gives the following account of Blake's death in a letter to Samuel Palmer:
He died ... in a most glorious way. He said he was going to that country had wanted his whole life to see happy and expressed the hope of salvation through Jesus Christ shortly before he died his countenance became fair. Her eyes began to sing Brighten'dy of the things he saw in the sky.
Catherine paid to attend Blake's funeral with money lent to her by Linnell. He was buried five days after his death on the eve of his forty-fifth wedding anniversary in the cemetery dissidents in Bunhill Fields, where his parents were buried. Present at the ceremony were Catherine, Edward Calvert, George Richmond, Frederick Tatham and John Linnell. After Blake's death, Catherine moved to Tatham's house as a housekeeper. During this period, he believed that it was regularly visited by the spirit of Blake. She continued selling his illuminated works and paintings, but to entertain any trade without "consulting Mr. Blake." On the day of his death in October 1831, she was so calm and cheerful as her husband, and shouted "like I was alone in the room next door, to say he was coming to him and would not long time now. "
At his death, Blake's manuscripts were inherited by Frederick Tatham, who burned several of those who considered heretical or politically too radical. Tatham had become a Irvingites, one of many fundamentalist movements of the 19th century, and is strongly opposed to any work that "smelled of blasphemy." sexual imagery in a series of drawings by Blake also was removed by John Linnell.
Since 1965, the exact location of William Blake's grave had been lost and forgotten while the stones were taken to create a new lawn. Today, Blake's grave is commemorated by a stone that reads "Nearby are the remains of the poet and painter William Blake and his wife Catherine 1757-1827 Sophia 1762-1831. This tombstone is located about 20 meters from the actual place of bass Blake, that is not marked. However, members the Friends of William Blake have rediscovered the location of the tomb of Blake and the intention of placing a permanent memorial at the site.
Blake is now recognized as a saint in the Gnostic Ecclesia Catholica. The Blake Prize for Religious Art was established in his honor in Australia in 1949. In 1957 a memorial was erected in Westminster Abbey, in memory of him and his wife.
Considers that the development of Blake
Because poetry after Blake's private mythology contains a complex symbolism, his last works has been less than published his first works more accessible. The newly harvested anthology edited by Patti Smith Blake focuses largely on earlier work, Like many critics as William Blake studies by DG Gillham.
Previous work is mainly at a rebel, and can be seen as a protest against dogmatic religion. This is especially noticeable in The Marriage of Heaven and Hell in which Satan is about the hero rebelling against impostor authoritarian deity. In later works such as Milton and Jerusalem, Blake sculpts a peculiar way of a humanity redeemed by the sacrifice and forgiveness, while maintaining its previous negative attitude toward morbid rigid authoritarianism of traditional religion. Not all readers of Blake to agree on the amount of continuity between the works Blake front and rear.
Singer June psychoanalyst has written to work late Blake shows a development of ideas first introduced in his previous works, namely the humanitarian goal of achieving personal wholeness of body and spirit. The final section of the expanded edition of Blake Unholy Bible study suggests that the works post are actually the "Bible of Hell", promised in The Marriage of Heaven and Hell. As Blake's last poem "Jerusalem" writes:
[T] he promise of the divine in man, made in The Marriage of Heaven and Hell, is at last fulfilled.
However, John Middleton Murry observed discontinuity between marriage and working late in Blake are the first focused on a "purely negative opposition between energy and Reason," the latest Blake emphasized the notions of self-sacrifice and forgiveness as the path to inner fulfillment. This waiver sharper dualism Marriage of Heaven and Hell evidenced in particular by the humanization of the character of Urizen in the later works. Blake Middleton later characterizes as having found "Mutual Understanding" and "mutual forgiveness."
Religious views
Blake Ancient of Days. The "Ancient of Days" is described in Chapter 7 of the Book of Daniel.
Although Blake's attacks on conventional religion were shocking in their time, their rejection of religiosity was not a rejection of religion per se. His view of orthodoxy is evident in "The Marriage of Heaven and Hell, a series of texts written in imitation of biblical prophecy. There, Blake Proverbs of Hell lists several, including the following:
Prisons are built with stones of Law, Brothels with bricks of religion.
As the caterpillar chooses the fairest leaves to pose their eggs, so the priest lays his curse on the fairest joys.
In The Everlasting Gospel, Blake does not present Jesus as a philosopher or a messianic figure traditional, but as a creative being supreme over the dogmas, logic and morality, including:
If he had been Antichrist, Creeping Jesus
Would have to do something for us, please:
Gone sneaking into synagogues
And do not use the Elders and Priests Like dogs,
But humble as a lamb or a donkey
Obey himself to Caiaphas.
God does not want man to humble himself
Jesus, Blake, symbolizes the vital relationship and unity among divinity and humanity: "[a] ll originally had one language and one religion is the religion of Jesus, the everlasting Gospel. preaches Joined the Gospel of Jesus. "
Blake designed his own mythology, which appears largely in his prophetic books. Within those Blake described a series of characters, including "Urizen", "Enitharmon ',' Bromion 'and' Luvah. This mythology seems to have a basis in the Bible and Greek mythology, and accompanies his ideas on the everlasting gospel.
"I must create a system or be enslaved by another man. I will not Reason & Compare: my business is created. "
The words of Blake's Jerusalem: The Emanation of the Giant Albion.
One of the strongest objections to Christianity Blake Orthodox is that he was driven to the suppression of natural desires and discouraged earthly joy. In a vision of Judgement, Blake says:
Men are admitted in heaven because they have curbed and governed their passions or have no passions, but because they have cultivated their understanding. The treasures of heaven are not negations of passion, but realities of intellect, of which the passions unbridled Emanate in eternal glory.
One may also note his words about religion in The Marriage of Heaven and Hell:
All Bibles or sacred codes have been the cause of the following errors.
1. That man has two real existing principles Viz: a Body & Soul one.
2. That Energy, called Evil, is alone from the Body, and that Reason, called Good, is alone from the soul.
3. That God will torment Man in Eternity for follow their energies.
But following Opposed to these are True
1. The man has no body distinct from his soul for that call'd Body is a portion of Alma discern'd by the five senses, the main entrances of the Soul in this age.
2. Energy is the only life and is the Body and Reason is the circumference or outward bound of Energy.
3. Energy is eternal delight.
The Body of Abel Found by Adam and Eve, c. 1825. Watercolor on wood.
Blake subscribe to the notion of a distinct body from the soul, and which are subject to the rule of the soul, but sees the body as an extension of the soul from the "discernment" of the senses. Therefore, the emphasis orthodoxy requires the denial of bodily urges, is a mistake born of dualistic error of the relationship between body and soul elsewhere describes Satan as the "failed state" and as beyond salvation.
Blake opposed the theological sophistry the pain excuses, admit the wrong and apologizes for injustice. He hated the dedication, which he associated with religious repression and sexual repression particular: "Prudence is a rich ugly girl courted by incapacity. / He who desires but acts not, breeds pestilence." He saw the concept of 'sin' mode a trap to force the men desires (the brambles in the garden of love), and believes that moderation in obedience to a moral code imposed from the outside was against the spirit of life:
Abstinence sows sand everywhere
The limbs and blonde hair of fire,
But desire fulfilled
Plants and fruits the beauty there.
He did not hold to the doctrine of God as Lord, an independent and superior to mankind, which is shown clearly in the words of Jesus: "He is the only God ... and me too, and you too." A telling phrase in The Marriage of Heaven and Hell is "men forgot that All deities reside in the human heart. "This is very much in line with its belief in freedom and equality in society and gender.
Blake and philosophy of Lights
Blake had a complex relationship with the philosophy of the Enlightenment. Due to their religious visionary, Blake opposed the Newtonian View the universe. This mentality is reflected in an excerpt from Blake's Jerusalem:
Blake Newton (1795) demonstrates his opposition to the "single view" of materialism scientist: Newton set his sights on a compass (Proverbs 8:27 recalling an important way of Milton) to write on a scroll which seems draft his own head.
I turn my eyes to the schools and universities in Europe
And behold the Loom of Locke whose Woof rages dire Washd by water wheels of Newton. In the cloth heavy black crowns doubles every nation; cruel works of many wheels I can see, wheel without wheel, with capricious moving gear strength to one another, not like those who in Eden: Wheel to Wheel in freedom revolve in harmony and peace.
Blake also believed that the paintings of Sir Joshua Reynolds, describing the natural fall of light on objects, were entirely products of the eye "vegetative" and saw Locke and Newton as "the real progenitors of" aesthetic Sir Joshua Reynolds. The popular taste in England at the time of these paintings and was satisfied with half measures, prints produced by a process that creates an image of thousands of small dots on the page. Blake saw an analogy between this and the Newtonian theory of light particles. Consequently, Blake never used the technique, opting more either develop a method of etching fluid exclusively online, insisting that
a line or guideline is not formed by chance, a line is a line its
Barrio least [s] or twisted Strait is himself and not Intermeasurable with or anything else This is Job.
Despite their opposition to early of the Enlightenment, and Blake was in a linear aesthetic that was in many ways more similar to Neoclassical engravings, John Flaxman that the works of Romantic, with which is often classified.
So Blake has also been seen as a poet and artist enlightenment, in the sense that he agreed with the movement's rejection of received ideas, systems, authorities and traditions. On the other hand, was critical of what he perceived as the elevation of right to the status of an oppressive authority. In his critique of reason, law and uniformity Blake has had to oppose the lighting, but it has also argued that, in a dialectical sense, used the light of the spirit of rejection of external authority to criticize the narrow conceptions of enlightenment.
Assessment
Creative thinking
Northrop Frye, commenting on the consistency of strong opinions Blake, Blake notes that "it is said that his notes on [Joshua] Reynolds, written in the fifties, 'Exactly similar to those of Locke and Bacon, written when he was' very young'. Even phrases and verses reappear as much as forty years later. Consistency in maintaining what it believes to be true in itself was one of its guiding principles ... Consistency, then, foolish otherwise, is one of the major concerns of Blake, as well as the self-contradiction "is always one of the most derogatory comments."
"Blake A hung black alive by the ribs to a gallows, an illustration of JG Stedman Narrative of a Five Years Expedition, against rebellious blacks of Surinam (1796).
Blake abhorred slavery and believed in racial and sexual equality. Several of his poems and paintings express a notion of universal humanity: "Like all men are the same (tho 'infinitely various) ". In one poem, narrated by a black child, white body and black alike describe as shady trees or clouds, which exist only up to a learning "to take the beams of love":
When from the black, and he from white cloud free,
And around the tent of God like lambs that joy,
I'll shade him from the heat till he can bear
Relying on the joy of our Father in the knee;
And then I'll stay and stroke his silver hair,
And be like him, and then I love it.
In a poem, The Book of Thel, Blake questioned the necessity of life that is believed to be a elegy for his newborn daughter dead.
"O life of this our spring! Why fades the lotus of the water?
Why wilt These children of the spring, born but to smile & fall?
Blake maintains an active interest in social and political events throughout their life, and social and statements policies are often present in its mystical symbolism. Their views about what he saw as oppression and restriction of rightful freedom extended to the Church. His spiritual beliefs are evidenced in Songs of Experience (1794), which distinguishes between the Old Testament God, whose restrictions he rejected, and the New Testament God (Jesus Christ in Trinitarianism), whom he viewed as a positive influence.
Visions
From an early age, William Blake claimed to have seen visions. The first of these views can be already occurred at the age of four when, according to an anecdote, the young artist "saw God" when God "put his head out the window, causing Blake to get into shouting. At the age of eight or ten in Peckham Rye, London, Blake said he saw "a tree filled with angels, bright angelic wings bespangling all its branches as the stars. "According to Blake Victorian biographer Gilchrist, returned home and reported this vision, and only ceased to be thrashed by his father for telling a lie through the intervention of his mother. Despite all the evidence suggests that parents were largely supportive, his mother seems to have been particularly well, and several early drawings and poems by Blake decorated the walls of your room. On another occasion, Blake watched reapers at work, and thought he saw angelic figures walking among them.
The ghost of a flea, 1819-1820. After informing painter astrologer John Varley, his visions of apparitions, Blake was later persuaded to paint one of them. Varley story of Blake and his vision of the ghost of a flea became well known.
Blake said to experience visions throughout his life. They are often associated with beautiful religious themes and images, which may have inspired him more with the spiritual works and activities. Certainly, religious concepts and images of figure central in the works of Blake. God and Christianity constituted the intellectual center of his writings, which was inspired. In addition, Blake believed that he personally instructed and encouraged by Archangels to create his artistic works, which he said were read actively and Archangels enjoyed it. In a letter to William Hayley, dated May 6, 1800, Blake writes:
I know that our deceased friends are actually more with us than when they were apparent to our mortal part. Thirteen years ago I lost a brother, and his spirit converse daily and hourly in the spirit I see in my memory, in the region of my imagination. I hear his advice, and even I now write from his dictation.
In a letter to John Flaxman, dated September 21, 1800, Blake writes:
[City] Felpham is a sweet place for study, because is more spiritual than London. Heaven opens here on all sides of his gold Gates, windows are not obstructed by vapors voices of celestial inhabitants are more clearly heard, and its most clearly seen, and my house is also a shadow of their houses. My wife and sister are well, courting Neptune for an embrace ... I am most famous in heaven for my works of what may well conceive. In my brain are studies and chambers filled with books and pictures of the old, which I wrote and painted in ages of Eternity before my mortal life and works are the delight of the study and the Archangels.
In a letter to Thomas Butts, dated April 25, 1803, Blake writes:
Now I can tell you, so you might not dare to tell anyone: I can only carry on my visionary studies in London unannoy'd, and I can talk to my friends in Eternity, visions, dreams and prophecies and parables speak unobserv'dy free to the doubts of other mortals, perhaps from kindness doubts, but doubts are always damaging, particularly when doubt our friends.
In a vision of Judgement Blake writes:
The error is created. Truth is eternal. Error, or Creation, burned, and then and only then, the truth or eternity will appear. The burns man leaves to contemplate. I hereby affirm my Self that I have here the creation outwards and that for me an obstacle and no action, is like the earth at my feet, no part of me. "What," will Question'd, "When the Sun rises, do not you see a round disc of fire like a Guinea?" Oh, no, no, I see an innumerable company of heavenly host crying, "Holy, Holy, Holy is the Lord God Almighty." No doubt my bodily eyes or growing over what would be the question on the view of a window. I look thro 'it, not him.
William Wordsworth said: "No was no doubt that this poor man was mad, but there is something in the madness of this man which interests me more than the sanity of Lord Byron and Walter Scott. "
DCWilliams (1899-1983), Blake said it was a romantic with a critical view of the world, said Blake Songs of Innocence were made as a view of an ideal, utopian vision thing while he uses the Songs of Experience to show the suffering and loss that is the nature of society and the world of his time.
General cultural influence
Main article: William Blake in popular culture
Blake's work was neglected for nearly a century after his death, but his reputation become momentum in the 20th century, both being rehabilitated by critics as John Middleton Murry and Northrop Frye, but also because a growing number of classical composers such as Benjamin Britten and Ralph Vaughan Williams to adapt his works.
Many such as June Singer have argued that Blake thought about human nature largely anticipate and parallel thinking of the psychoanalyst Carl Jung, but Jung rejected Blake's works as "an artistic production rather than an authentic representation of the processes unconscious. "
Blake had an enormous influence on the Beat poets of the 1950s and the counterculture of the 1960s, often being cited by figures as seminal as beat poet Allen Ginsberg and songwriter Bob Dylan. Much of the central ideas of the famous fantasy trilogy by Phillip Pullman His Dark Materials have their roots in the world of Blake's Marriage of Heaven and Hell.
In the poetry of Blake's broader culture has been set to music by popular composers. It has been especially popular with musicians from the 1960s. Blake engravings have also had a significant influence on the modern graphic novel.
Bibliography
Lit books
Portrait of William Blake in profile, from Songs of Innocence and Experience, published 1794
c.1788: All religions are one
No religion natural
1789: Songs of innocence and experience
The Book of Thel
17901793: The Marriage of Heaven and Hell
1793-1795: Continental prophecies
1793: Visions of the Daughters of Albion
American prophecy
1794: Europe of Prophecy
The First Book of Urizen
Songs of Experience
1795: The Book of
The Song of Los
The Book of Ahani
c.1804.1811: a poem by Milton
18041820: Jerusalem the Emanation of the Giant Albion
Without illumination
1783: Poetic Sketches
1784-5: An Island in the Moon
1789: Tiriel
1791: The French Revolution
1797: The Four Zoas
Illustrated by Blake
1791: Mary Wollstonecraft, Original Stories from real life
1797: Thoughts Edward Young, Night
1805-1808: Robert Blair, The Grave
1808: John Milton, Paradise Lost
1819-1820: John Varley, Visionary Heads
1821: RJ Thornton, Virgil
1823-1826: The Book Job
1825-1827: Dante, The Divine Comedy (Blake died in 1827 with these unfinished watercolors)
In Blake
Peter Ackroyd (1995). Blake. With Sinclair Stevenson. ISBN 1-85619-278-4.
Donald Ault (1974). Visionary Physics: Blake's response to Newton. University of Chicago. ISBN 0-226-03225-6.
(1987). Unbound Narrative: Re-Vision Blake William Four Zoas. Station Hill Press. ISBN 1886449759.
GE Bentley Jr. (2001). The Stranger from Paradise: A Biography William Blake. Yale University Press. ISBN 0-300-08939-2.
Harold Bloom (1963). Blake Revelation. Doubleday.
Jacob Bronowski (1972). William Blake and the Age of Revolution. Routledge and K. Paul. ISBN 0-7100-7277-5 (hardcover) ISBN 0-7100-7278-3 (paper)
(1967). William Blake, 1757-1827, a man without a mask. Haskell House Publishers.
GK Chesterton (1920). William Blake. House of Stratus ISBN 0-7551-0032-8.
S. Damon Foster (1979). A Blake Dictionary. Shambhala. ISBN 0-394-73688-5.
David V. Erdman (1977). Blake: Prophet against Empire: The interpretation of a poet in the history of their own time. Princeton University Press. ISBN 0-486-26719-9.
Irving Fiske (1951). "Bernard Shaw's debt to William Blake." (Shaw Society)
Northrop Frye (1947). Terrible symmetry. Princeton Univ Press. ISBN 0-691-06165-3.
Alexander Gilchrist, Life and Works of William Blake, (second edition, London, 1880) (reissued by Cambridge University Press, 2009. ISBN 9781108013697)
James King (1991). William Blake: his life. St. Martin's Press. ISBN 0-312-07572-3.
Benjamin Heath Malkin (1806). A Father's Memoirs of his child.
Peter Marshall (1988). William Blake: ISBN 0-900384-77-8 Visionary Anarchist
Blake, William, William Blake's Works in Conventional Typography, ed. GE Bentley, Jr., 1984. Facsimile ed., Scholars Facsimiles and Reprints, ISBN 9780820113883.
WJT Mitchell (1978). Art consists of Blake: a study of poetry lit. Yale University Press. ISBN 0-691-01402-7.
Victor N. Paananen (1996). William Blake. Twayne Publishers. ISBN 0-8057-7053-4.
George Anthony Rosso Jr. (1993). Blake's Prophetic Workshop: A study of the four Zoas. Associate University Presses. ISBN 0-8387-5240-3.
GR Sabri-Tabrizi (1973). The elbow eaven and William Blake (New York, International Publishers)
June Singer, The Bible Unholy: Blake, Jung and the collective unconscious (SIGO Press, 1986)
Sheila A. Spector (2001). "Wonders Divine": the development of Blake's Kabbalistic myth, (Bucknell UP)
Algernon Charles Swinburne Blake, William: a critical essay, (London, 1868)
EP Thompson (1993). Witness Against the Beast. Cambridge University Press. ISBN 0-521-22515-9.
WM Rossetti (editor), the poetry of William Blake, (London, 1874)
AGB Russell (1912). Engravings of William Blake.
Basil of Slincourt, William Blake (London, 1909)
Joseph Viscomi (1993). Blake and the idea of the book, (Princeton UP). ISBN 0-691-06962-X.
David Weir (2003). Brahma West: William Blake and the Oriental Renaissance (SUNY Press)
Jason Whittaker (1999). William Blake and the Myths of Britain, (Macmillan)
William Butler Yeats (1903). The ideas of good and evil. Contains essays.
References
^ Frye, Northrop and Denham, Robert D. Complete Works of Northrop Frye. 2006, pp 11-12.
^ Jones, Jonathan (4/25/2005). "Blake's Heaven." The Guardian. http://www.guardian.co.uk/arts/critic/feature/0, 1169,1469584,00. html.
^ Thomas, Edward. A literary pilgrim in England. 1917, p. 3.
^ Yeats, WB The Collected Works of WB Yeats. 2007, p. 85.
^ Wilson, Mona. The life of William Blake. The Nonesuch Press, 1927. p.167.
^ The New York Times guide to essential knowledge. 2004, p. 351.
^ Blake, William. "Blake America a Prophecy" and "Europe, a prophecy." 1984, p. 2.
^ Kazin, Alfred (1997). "Introduction to William Blake." http://www.multimedialibrary.com/Articles/kazin/alfredblake.asp. Retrieved on 09/23/2006.
^ Blake, William and Rossetti, William Michael. The poetry of William Blake: Lyrical and Miscellaneous. 1890, p. xi.
^ Blake, William and Rossetti, William Michael. The poetic works of William Blake: Lyrical and Miscellaneous. 1890, p. xiii.
^ Marshall, Peter (January 1, 1994). William Blake: Visionary Anarchist (Revised Edition ed.). Freedom Press. ISBN 0900384778.
poets.org ^ / William Blake, accessed online June 13, 2008
Abc ^ Bentley, Gerald Eades and Bentley Jr., G. William Blake: The critical heritage. 1995: 34-5.
Ab ^ Raine, Kathleen (1970). The world of art: William Blake. Thames & Hudson. ISBN 0-500-20107-2.
^ 43, Blake, Peter Ackroyd, Sinclair-Stevenson, 1995
^ Blake, William. The poems of William Blake. 1893, page xix.
^ 44 Blake, Ackroyd
^ Blake, William, and Tatham, Federico. Letters of William Blake, together with a life. 1906, page 7.
^ Erdman, David V. The complete poetry and prose of William Blake (2nd edition ed.). p. 641. ISBN 0-385-15213-2.
^ Gilchrist, A, The Life of William Blake, London, 1842, p. 30
^ Erdman, David, Prophet Against Empire, p. 9
^ McGann, J. "Blake is betraying the French Revolution," presentation of Poetry: Composition, Publication, Reception, Cambridge University Press, 1995, p.128
^ "Website of Church of Santa Maria." http://home.clara.net/pkennington/VirtualTour/windows_modern.htm # Blake. "Saint Mary of modern stained glass"
^ Reproduction of 1783 Edition: Tate Publishing, London, ISBN 978 185 437 768 5
^ Biography William Blake and Henry Fuseli, retrieved May 31, 2007.
^ Kennedy, Mave, historian of art students from the image of William Blake, engraver - 18/04/2005. Retrieved on 07/06/2009.
^ Bentley, G. E, Blake Records, p 341
^ Gilchrist, Life of William Blake, 1863, p. 316
^ Schuchard, MK, Why Mrs. Blake cried, Century, 2006, p. 3
^ Ackroyd, Peter Blake, Sinclair-Stevenson, 1995, p. 82
^ Damon, Samuel Foster (1988). A Blake Dictionary
Ab ^ Blake, William. A poem by Milton, and the final lit Works. 1998, p. 14-5.
^ Wright, Thomas. Life of William Blake. 2003, p. 131.
^ Gothic Life William Blake: 1757-1827
^ Lucas, EV (1904). Highways and roads in Sussex. Macmillan. ASIN B-0008-5GBS-C.
^ Peterfreund, Stuart, the noise of the city in books Blake's prophetic, ELH - Volume 64, Number 1, Spring 1997, pp. 99-130
^ Blunt, Anthony, The Art of William Blake, p 77
^ Peter Ackroyd, "Genius despised: Exposure convicted Blake is back ", The Times Saturday Review, April 4, 2009
^ Bindman, David. "Blake as a painter in The Cambridge Companion to William Blake, Morris Eaves (ed.), Cambridge, 2003, p. 106
^ Blake Records, p. 341
^ Ackroyd, Blake, 389
^ Gilchrist, The life of William Blake, London, 1863, 405
^ Grigson, Samuel Palmer, p. 38
^ Ackroyd, Blake, 390
^ Blake Records, p. 410
^ Ackroyd, Blake, p. 391
^ Schuchard Marsha Keith, Why Mrs Blake cried: Swedenborg Blake and the sexual basis of spiritual vision, pp. 1-20
^ "Friends Blake's homepage. Friends of Blake. http://www.friendsofblake.org/home.htm. Retrieved on 2008-07-31.
^ "Coming Up - William Blake." Inside BBC Out. 2007-02-09. http://www.bbc.co.uk/insideout/london/series11/week5_healthy_living_working.shtml. Retrieved on 2008-08-01.
^ Tate Britain. "London is William Blake." http://www.tate.org.uk/learning/learnonline/blakeinteractive/lambeth/london_05.html. Retrieved on 2006-08-26.
^ The Unholy Bible, June Singer, p. 229.
^ William Blake, Murry, P. 168.
^ "A parallel personal mythology mythology of the Old Testament and the Greek" Bonnefoy, Yves. and European mythologies. 1992, p. 265.
^ Damon, Samuel Foster (1988). A Blake Dictionary (Revised Edition). Brown University Press. p. 358. ISBN 0874514363.
^ Makdisi, Saree. William Blake and the impossible history of the 1790s. 2003, p. 226-7.
^ Thomas JJ Altizer New Revelation: The radical Christian vision of William Blake. 2000 page 18.
^ Blake, William. Proverbs of Hell, through the complete poetry and prose of William Blake. 1982, page 35.
^ Blake, Gerald Eades Bentley (1975). William Blake: The critical heritage. London: Routledge & K. Paul. p. 30. ISBN 0710082347.
^ Baker-Smith, Dominic. Between Dream and Nature: Essays on utopia and dystopia. 1987, p. 163.
^ Kaiser, Christopher B. Creational Theology and History of Physical Science. 1997, p. 328.
^ Jerusalem Plate 15, lines 14-20 Complete Works of William Blake online
* ^ Ackroyd, Peter (1995). Blake. London: Sinclair Stevenson. p. 285. ISBN 1-85619-278-4.
^ Essick, Robert N. (1980). William Blake, engraver. Princeton, NJ: Princeton University Press. p. 248.
^ Letter to George Cumberland, April 12, 1827 Complete Works Blake William Blake line refers to the illustrations in the book of Job, often considered his masterpiece.
^ Colebrook, C. Blake 1: William Blake Illustration Retrieved on October 1, 2008
^ Northrop Frye, fearful symmetry: a study of William Blake, 1947, Princeton University Press
^ Blake, William and Rossetti, William Michael. The poetry of William Blake: Lyrical and Miscellaneous. 1890, p. 81-2.
^ A Dictionary of Blake, Samuel Foster Damon
Abc ^ Bentley, Gerald Eades and Bentley Jr., G. William Blake: The critical heritage. 1995: 36-7.
Ab ^ Langridge, Irene. William Blake: a study of his life and work of art. 1904 page 48-9.
^ Blake, William. Complete writings with variant readings. 1969, page 617.
^ John Ezard (2004-07-06). "The vision of Blake in the program." The Guardian. http://arts.guardian.co.uk/news/story/0,, 1,254,856.00. html # article_continue. Retrieved on 2008-03-24.
^ Letter to Nanavutty, November 11, 1948, quoted by Hiles, David. Jung, William Blake and our response to Job 2001. http://www.psy.dmu.ac.uk/drhiles/pdf s' / Microsoft Word - paper.web.pdf Jung, retrieved December 13, 2009
Secondary sources
External Links
William Blake Poems Poetry Archive
William Blake Poetry at the BBC season
Works by or about William Blake in libraries (WorldCat catalog)
Works by William Blake at Project Gutenberg
An archive of an exhibition of his work at the National Gallery of Victoria
Ch'an Buddhism and the prophetic poems of William Blake
Contents, The Complete Poetry and Prose of William Blake edited by David V. Erdman
View Blake line Shutdown laptop using pages (British Library requires Shockwave).
Tate online resource on William Blake with notes for teachers
The recent re-discovery of the location of the grave of William Blake
Blake.org www.William-128 works by William Blake
The William Blake Archive, a hypermedia file sponsored by the Library of Congress and with the support of the University of North Carolina at Chapel Hill.
The edition of William Blake's search file Erdman Poetry Full and prose of William Blake
William Blake and Visual Culture: A special issue of the journal ImageText
William Blake Collection at the Harry Ransom Center at the University of Texas at Austin
Free scores by William Blake in the Choral Public Domain Library (Coral)
Index entry in William Blake Poet's Corner
William Blake Archive exhibition, National Gallery of Victoria, Melbourne, Australia
EV
Romanticism
Culture
Ossian Bohemia Wallenrodism romantic nationalism
Literature
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Music
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Philosophy and aesthetics
Feuerbach Fichte Coleridge Goethe Schiller Müller Schleiermacher Tieck AF Wackenroder Schlegel Schlegel
Art
Blake Dahl Düsseldorf Briullov Constable Corot School Delacroix Friedrich Fuseli Gricault Goya Hudson River School Leutze Nazarene movement Michaowski Martin Palmer Runge Turner Wiertz Ward
Architecture
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Enlightenment
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EV
William Blake

Literary works
Early writings
Poetic sketches An Island in the Moon
Songs of Innocence
& Experience
Unique
Songs of Innocence
Introduction Ecchoing Pastor Green Book Little Black Boy The Blossom Laughing Song Lullaby Spring Night Dream On anothers pain
Unique
Songs of Experience
Introduction Earth's Answer The Clod and the Pebble The Sick Rose The Fly The Angel My Pretty Rose Tree Ah! Sol-La Flor Lilly The Garden of Love The Little Vagabond London A Poison Tree A Little Girl Lost Tirzah The School Boy The Voice of the ancient bard
Paired poems
Nurse joy of rhyme The Lamb Holy Thursday Holy Thursday The Chimney Sweeper The Little Boy lost child found the divine image of the girl lost The Little Girl Found The Human Abstract The Tiger Child Pain
Prophetic
Books
The continental
prophecies
United States Europe a Prophecy Prophecy The Song of Los
Other
Weddings Heaven and Hell The Book of Thel The Book of Ahani The Book of Urizen Jerusalem: The Emanation of the Giant Albion Milton a Poem The Book of The Four Zoas Visions of the Daughters of Albion The French Revolution
The Pickering
Manuscript
Auguries of innocence The Mental Traveler, The Crystal Cabinet

Mythology
Albion Ahani Bromion Enion Enitharmon Fuzon Grodna Har Hela Leutha Luvah Orcs Tharmas Spectrum Utah Thiriel Tiriel Urthona Vala Urizen

Art
Paintings and prints
Relief etching Descriptive Catalogue Nebuchadnezzar four elders casting their crowns before the throne of God The ghost of a flea Great Red Dragon Paintings Illustrations Illustrations of Paradise Lost Book of Job illustrations of The Divine Comedy The wood of the self-Murderers: the Harpies and illustrations Suicides On the morning of the Nativity A Vision of Christ of the Last Judgement Newton original stories of real life The Ancient of Days
Los Antiguos
Samuel Palmer Edward Calvert Frederick Tatham George Richmond John Linnell

Criticism and scholarship
Scholars and critics
Peter Ackroyd Donald Ault Harold Bloom S. David Damon V. Foster Erdman Northrop Frye Alexander Gilchrist EP Thompson Geoffrey Keynes
Scholarly Works
The life of William Blake's fearful symmetry Blake: Prophet against Empire Witness Against the Beast

Wikimedia
Blake Blake Blake in Wikipedia to Wikibooks Wikiquote Blake Blake Blake at Wikinews Commons Wikisource
Persondata
NAME
Blake, William
ALTERNATIVE NAMES
SHORT DESCRIPTION
Poet, painter, engraver
DATE OF BIRTH
November 28, 1757
PLACE OF BIRTH
London, England
DATE OF DEATH
August 12, 1827
PLACE OF DEATH
London, England
Categories: William Blake | 1757 births | Authors 1827 deaths | Artist | UK Vegetarian | English anarchists | English painters | poets | English writers | English Swedenborgians | Mystics Christian | Mythopoeic writers | People from Soho Prophets | | Romantic artists | Romantic poets | Writers who illustrated their own writing | English DissentersHidden Categories: Wikipedia pages semi-protected | Wikipedia articles incorporating text of a short Biographical Dictionary of English Literature About the Author

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