Overcoming the Fear of Writing And turning the dream into a reality.
“I always knew that there will come a day when I will choose to walk this certain road. But yesterday I did not know that day is today”.
Nagrag’una
Each one of us has some kind of dream, even us coaches.
Not once it has happened to me that after a coaching session I’ve come to ask myself “what exactly do I do to make my dreams a reality”?, We as coaches are very proud of our clients for achieving what they want, committed to their vision, working by the plan of action, having paradigms shattered, experienced breakthroughs and so on.
Aren’t you as a professional coach, the one that believes: “That a man is like a ship, they are both very safe at port, but that is not reason why they were built”? And here you, delaying, giving excuses and finding all the possible reasons for not making your dream come to life! “Writing”. Being an author, writing and best seller, you know this is something you would want, you’ve imagined it a thousand times, you’ve dreamt of how the cover will look like, of the good reviews in a prestigious and well known newspapers and magazines, profits from Amazon, clients who will turn to you after reading your book, workshops, lectures, maybe even additional products to go with the book and characters.
You turned to coaching after going through a sharp twist in your life, you’ve decided to help as many people as possible, you know within you that this book you will write will help many, but it does little and less good, being solely in your hands.
The idea of this article is not only to help other coaches among you who dream of writing, and coaches who view writing as an excellent marketing tool;
This article also provides tools that will suit every coach and coachee at any field, to make his dream a reality.
So to achieve this goal and to move from dream to reality, from delaying to action, from talking to doing,
We should start by checking what is the story behind the story, this unwritten book.
Every single writer has a story behind its writing. What brought him to start and why did he choose writing as a form of expression. But there are those that their “writing story” is still in it’s midst.
They have not yet begun writing, or they write in secret and are afraid to make public their writings. What do they have in common? They both want, ever so badly, to succeed, to publish their writings, to be authors, journalists, or distinguished writers.
But because every time they sit in front of an empty page, with their favorite pen, the hand refuses to move. Or when they sit in front of the computer, the chair nice and tidy, a cup of coffee by their side, all’s ready.
But the keyboard keeps silent.
Suddenly they find a reason to rise from the chair, and perhaps not come back as well.
What happened from the moment they sat on the chair with enthusiasm and a will to write, to the moment when they decided they would get up and leave? In these moments, instead of being focused on writing, the brain works on another direction. It concentrated and focuses on out negative thoughts, the thoughts that come in our way, drain energy from us, get the wind out of our sails and keep us from going on.
Thoughts like:
• I’m not fit to write.
• Who will this interest?
• No chance that anything will come out of this.
• This will be a crushing failure.
• I’m not as literate as I need to be.
• I have no degree.
• I have spelling mistakes.
• My life isn’t interesting enough,
• And if this should succeed, what next?
• I will not bear such success and appreciation.
• The bar will rise; things will be expected of me.
• I will disappoint.
• The critics will crucify me.
• I don’t want to be exposed, under the light.
• Once you’re up, you can only go down.
For some of us, the yearning to become authors goes on longer and even many years, to a point where it’s better to dream of it, to see writing as some charming fantasy, and not as a reality that could smash in our face if we fail. So what do we do? First of all let’s get some inspiration from Lance Armstrong, the cyclists that beat cancer: coping with fear could be momentary, but the surrendering to it is eternal. An excellent phrase.
Here are 5 ways, by which you could identify personal approaches that mostly lead to failure. Pay attention, if you chance your attitude, you chance the result!
5 points to identify a predetermined failure (for all fields and scopes)
1. Negativity:
Negativity towards ourselves, towards our writing, and towards those around us is a warning for a predetermined failure. Try to focus on the positive, and remind yourselves that you are making steps to promote your dream. Many succeeded, why not you? If you experience bay criticism of your writings, remember that there are millions of people in the world, and millions of opinions. For your information, Henry Ford, Donald Trump, Rubin Sharma, J. K. Roiling and even Madonna, tried and tried many times, without success, until the big moment.
2. Blaming an outside element:
It isn’t me; it’s the parents, the education, the book companies, the environment, recession and the country. Right? Wrong. The responsibility for your life is in your hands, and not in anyone else’s. life is yours, the dream is yours, and don’t expect anyone else to live you life, or bring everything all the way to you. So take responsibility and make the first steps to make your dream a reality, only you have the power. Don’t forget – “a man is not remembered for his secret thoughts”.
3. Labeling yourself:
I’m not skillful, I’m not smart, I don’t have it, I don’t have any imagination, I’m unlucky, I’m not interesting, I’m not an author… many of us label ourselves and thus doom their fate. Usually it’s simply a self fulfilling prophecy. Better off without. What is the label you’d like to have? Why not chance the old one with a new? It’s possible, and works miracles, as we will demonstrate as we carry on.
4. foreseeing a preset future:
Some believe that there are unique individuals that can foresee the future. Certain Stars and well known people even pay a hefty some for those foreseers whose name precedes them. What about you, do you think there’s any chance you might open a prophesizing business soon? If the answer is no, then how is it that you are willing to put your life dream in stake, because you think “it has no future”? not write because “no publicists will ever accept me”, or “no one will read it”? we seldom know what will happen in a minute, not to mention a month, or a year, or more. You don’t know what the future has installed for you if you make real you dream of writing, but you certainly know what’s predicted for you if you choose not to write. You’ll simply.. not write.
5. everything or nothing thoughts:
These thought are total thoughts. Why stay writing if I’ll never produce a best seller? If I don’t have time to write 8 hours each day, I won’t write at all. If I don’t succeed, I’ll never write again. If my spouse, the lecturer, a certain book publishing firm don’t like it, I’ll never show it to another soul, etc. these are thoughts that their whole aim is to despair and to get the wind out of your sails, even before you’ve started. in writing, the road is the goal, and for that it is important to set realistic goals. Like sitting an hour a day in front of the writing sheet or the computer, (and not get up, even if nothing comes out!) like writing a page a day and proceed gradually.
Now that we’ve identified several of the reasons for the predetermined failure, let’s proceed to the more interesting part. What can we do about it?
Let’s begin; first of all, to answer we must ask ourselves 3 short questions:
1. When do we mostly feel the fear of writing?
2. What does it make us feel?
3. Does it help us reach our goals?
Fear is a shady character. It knows exactly when we grow weeks, when’s the moment we least need to hear it, and there and then it starts it’s speeches. It’s like the evil leprekon on our shoulder, always showing up in the right moment to get in the way. When we listen to the leprekon, we’re really saying “yes” to fear. And when we say “yes” to fear we also say “no” to other things. We say no to out dream, no to writing, no to creativity, no to happiness and fulfillment, no to success, occupation and income from what we love to do. But believe it or now, we’re not those who choose whether to listen to believe the leprekon. The good news is, there are trick to shut him up…
10 exercises that will help you identify and neutralize the fear of writing:
1. Write down the things you give up when you say “yes” to fear.
2. Write down the negative sentences that rises from your head (what the leprekon says) when you think of writing. For instance: “I’m not an original person”, or: “there’s no chance I’ll do well”. Every bad thing that drifts through your heads, just get it all on paper.
3. Now, in front of every bad sentence write it’s opposite, and start memorizing the counter sentences. For instance: “I’m a very original person”, and: “there’s a good chance I’ll do well”, and so forth. We’ve been telling ourselves the negative sentences for years, and they’re assimilated well. All that it requires for the assimilate the new ones, is getting use to them.
4. Think of a period when writing went well and you enjoyed it. What would the “me” of then tell you today? Think of your favorite author. What would he counsel you?
5. Choose a sentence that would be for you a path finding compos, an inspiring phrase, that reading it will provoke enthusiasm and action. Write it down, and hang it in a place you’ll see it the most. Like, for instance, Bach’s beautiful phrase: “Never is a man given a wish, without haven been given the strength to fulfill it”, or Paulo Coelho’s charming “When you want something, the whole universe turn to help you fulfill your wish”.
6. Think of yourself as a hot air balloon, you want to fly higher to the sky, but there are sacks tied to you which restrain you. What is in every sack? Fear, criticism, a past experience? Write down from which sack you would like to part from, and after ridding yourself of them the writing will go on much smoother, and write a goodbye letter for them.
7. Imagine yourself entering a book store. What question would one ask the workers there to get your own book?
8. Read Julia Cameron’s wonderful “Way of the Artist”, a book which specializes in releasing writer blocks, and other arts through writing. High recommended.
9. Set a daily little goal, which on the one hand is worthy and admirable, and on the other side is reachable. For instance, write 3 pages each day, no matter what the subject.
10. Each evening dedicate a few minutes to answer these questions:
• Have I worked today in anyway to promote my dream to write?
• Out of the 24 hours I had, how many of them did I dedicate to this goal?
• If I wrote today – how did I feel afterwards?
• If I haven’t written today, what did I give up? Looking back, what should I have done so I would’ve written?
• Who and what managed me today? Fear or I?
• What are my goals for tomorrow?
In conclusion, I’d like to commend you all for reading the article. Part of getting over the fear is gaining knowledge on the subject from which we fear. A man’s life is like a book, and it gets wonderful as soon as he becomes their author. I wish you much success.
I am adding here a part of Nelson Mandel’s speech that inspires me:
Our Deepest Fear
From the 1994 Inaugural Speech of Nelson Mandela
“Our deepest fear is not that we are inadequate.
Our deepest fear is that we are powerful beyond measure.
It is our light, not our darkness that most frightens us.
We ask ourselves, who am I to be brilliant, gorgeous, talented, fabulous? Actually, who are you not to be? You are a child of God.
Your playing small does not serve the world.
There is nothing enlightened about shrinking so that other people won't feel insecure around you.
We are all meant to shine, as children do.
We were born to make manifest the glory of God that is within us.
It's not just in some of us; it's in everyone.
And as we let our own light shine, we unconsciously give other people permission to do the same.
As we are liberated from our own fear, our presence automatically liberates others.”
Written by: By Noam Mankowitz
Editor: Ofri Laor
For more details, and questions please go to www.inner-view.org/noam
About the Author
Noam Mankowitz is a Personal Changer Manager, a leading professional Master Certified Coach and a Mentor who has experience working with hundreds of individual clients and organizations, world wide. He is the Founder, Head Coach and president of inner-view.org the world's leading professional coaching platform.
Noam Mankowitz is a member of the I.C.F (International Coaching Federation), a member of Coachville and the I.A.C (the International association of coaches).
His numerous successes in the field of professional coaching are attributed to his unswerving dedication to those who have worked with him and his ability to bring out the best in them.
Noam served three and a half years in the special forces of the I.D.F Specializing in Anti Terrorism warfare , and holds a Bachelor of Business Administration. He was an owner and general director of the Fashion House chain "Hashmal 15" over a period of four years, during which he served as advisor and consultant to many business concerns and investors.
He is also a qualified financial analyst and Senior Business and Personal Coach graduate of the CoachMe College.
Breaking the Technology Barrier: Using Technology in Education
Running Head: Breaking the Technology Barrier
Breaking the Technology Barrier: Using Technology in Education
Patrick Wellert
ETC 558
Northern Arizona University
Abstract
It has long been difficult for teachers to effectively communicate the objectives and goals in a fun and exciting way that reaches the students. In the changing times teachers need to find ways to include students into the lesson using the technology made available to them. It has long been believed that teachers need to get over their fear and use technology openly with students in order to meet their educational needs. By including students into the lessons teachers will experience a more positive classroom experience.
Breaking the Technology Barrier: Using Technology in Education
Technology and education have always seemed to go together. In order to prepare students for the workplace or college they need to be able to be exposed to it. Teachers in the classroom use technology believing that the students are gaining valuable information and retaining the concepts taught but in reality the students need to be involved in the lesson and actively participating in activities that include technology. Student engagement is critical to student motivation during the learning process. The more students are motivated to learn, the more likely it is that they will be successful in their efforts. (Beeland, 2002).
Uses of Technology
There are numerous uses of technologies that are available to teachers to include students into the classroom’s lesson. These include Interactive Whiteboards, Proximas, PowerPoint games, interactive DVDs, Ventrilo chat software, Myspace, Blackboard, and scavenger hunts. To put the uses of technology into an effective practice, teachers need to help students set achievable goals; encourage students to assess themselves and their peers; help them to work co-operatively in groups and ensure that they know how to exploit all the available resources for learning (Hall, 2006). The following are how some technology is used to help students learn.
Interactive Whiteboards
There are two different types of whiteboards. The first is a virtual version of a dry erase board. It allows students to see what the instructor or other students write or draw using a special pen. The second functions similar to a normal whiteboard but also contains a projector screen, an electronic copy board or as a computer projector screen on which the computer image can be controlled by touching or writing on the surface of the panel instead of using a mouse or keyboard. They function by connecting a projector to the whiteboard panel with the use of a computer and software. It is important to know the different functions in order to determine which whiteboard is right for the educator. By knowing the difference you can also learn the terminology and understand the basic functions of each.
Proximas and PowerPoint
PowerPoint is a software program that is being used in the classroom as a tool to incorporate learning activities into the curriculum. PowerPoint enables teachers and students to actively create presentations with graphics, charts, diagrams, and pictures in their slideshows to help make often complicated ideas and lessons more manageable and understandable. It is a way for students to engage in research, and present information to their peers. When students are actively learning, taking an active role in the learning process, they seem to understand the information better, and enjoy the lesson. The use of a game also allowed Jones and Mungai to directly address the learning style needs of the visual (58%) and tactile learner (22%), which represents eighty-percent of those involved in the content related courses. When constructed with different learning styles in mind, games can often accelerate the learning process (Jones & Mungai, 2003). By itself PowerPoint is not a cure-all remedy, but rather a tool that needs to be understood and used properly for it to be effective as an active learning tool. It also has shown that students that did use PowerPoint as a learning tool were more engaged in the discussions (Rowcliffe, 2003). This will encourage teachers to use PowerPoint as a way to involve students into a lesson by stimulating discussion. For PowerPoint to take place in a classroom an Interactive Whiteboard or a Proxima is needed. A Proxima displays a computer screen onto a screen much like a projector at a movie theater. The user is able to display items such as websites, PowerPoint, and interactive games. A way for students to interact using this technology is through games created by teachers and used in the PowerPoint lesson. Games such as Hollywood Squares, Jeopardy, and Who Wants to be a Millionaire are created using slides and links to answer the questions. Teachers may use a blank template and fill them with different answers for the students to use as a review. Teachers may even let the students create their own review using the blank templates. This activity can also be used in a small group or team setting.
Advantages to the Students
Learning sciences research tells us that students learn much better “by doing” rather than “by listening.” This means that passive learning – the traditional lecture – is being replaced in our classrooms by more active learning activities that emphasize student problem solving, discussion, presentation and other “authentic” learning-by-doing-activities. (Day, 2004). By including students into the lesson it opens up a realm of possibilities because students can retain roughly only 10% of what they write down.
Teacher Apprehension
So why are teachers not using technology that engages and interacts more frequently with students? There are many reasons why teachers feel apprehensive or uncomfortable using an interactive whiteboard, proxima and PowerPoint. The first of which could be the length of time from their college prep program until now. Teachers often get exposed to and learn new technologies in their teacher prep courses. Some might not have been prepared enough upon entering the workforce. Although the availability of technology in American schools has increased (US Department of Education, 2000), information released by The National Education Association (2004) indicates that less than 35% of public school teachers feel they are "well prepared" or "very well prepared" to use this technology effectively.
The second reason is blockage from the school’s control or security system. Teachers claim that the firewalls and filtering systems create blockage in their attempts to educate and communicate with others with technology (Murray, 2004). The teachers and other users can become frustrated when they do not understand why a certain item like a website used for a scavenger hunt or a hyperlink in a PowerPoint are not available.
The inconsistency from school to school is another reason. At one site there may be access to all different types of technology while at another the absence is very evident. The general public perception is that our schools are using technology and managing our resources in that area well. In several surveys done some schools do show nearly 100 percent use of technology while in others the use of technology is nonexistent (Starr, 2003).
Summary
The research has shown that there are proven benefits to using technology in the classroom. The ability to integrate technology into the classroom can add valuable information and ideas to our students.
By facilitating Proximas, PowerPoint, and interactive whiteboards our teachers will be able to reach a broader audience of learners.
References
Beeland, W.D. (2002). Student engagement, visual learning and technology: can interactive
whiteboards help? Retrieved May 31, 2008, from www.apexavsi.com
The empires of the future, said Winston Churchill, are the empires of the mind. He speaks with justice. While in ancient times was the brute force power, a good education is now the most effective weapon in a country. Clearly, there is a greater challenge than ever for teachers to arrive at innovative ways of teaching. One such innovation is the videoconference.
Two sides of the Jury Experts believe that in general no no difference in learning through videoconferencing and traditional learning, which is face to face and from inside a classroom of four walls. Students are exposed to the same amount of knowledge, teachers go through the process of preparing their lessons.
The downside of teaching through videoconferencing, however, is that it is half ripe for abuse. Because teachers do not have to physically interact with their students, there is a greater risk of teaching strategies mediocre and style. The same applies to ineffective learning by students, precisely because the teacher can not physically and immediately assess how white of a student's eyes, for example, or the frequency with which the student had scribbled in his notebook instead of taking notes.
Lessons from a Virtual Classroom In essence, videoconferencing is a good innovation to education, as democratizing access to knowledge. In fact, through videoconferencing, knowledge can be shared anywhere in the world, no matter how inaccessible this place can be.
With the advent of technology in almost every aspect of life, more and more schools are offering online education. The surprising result is that there are also more and more students who have come to accept this mode education. In fact, visionaries predict that sometime in the future, video will become a vital cog in the wheel knowledge. Will be replaced the standard method of face to face teaching. Teachers will be teaching real lessons - from virtual classrooms, in real time.
The secret to become an effective virtual teacher is not in how well they are familiar with video conferencing technology (although this knowledge is an advantage), or rely on how well you enunciate words to overcome certain period of time video-audio. Everything depends on that old standby: the lesson plan.
Writing the Plan Virtual Lesson So how does one become a good online teacher? The secret is not only familiarity with videoconferencing technology, but also continued adherence to a very old and often overlooked artifact of the classroom: lesson plan.
There is a need for teachers to plan their strategy for virtual learning. Thus, to answer the following questions would certainly help:
1. What do you expect students to learn after each lesson? 2. How will you present the issue? 3. 3. What materials are used to support the lesson? Will you use visual aids or audio clips? 4. How long will the lesson?
Videoconferencing in schools today Videoconference as already used by some educators and students, is still in kindergarten, which education is concerned. Over time, however, go to school the same So did other innovations. When this happens, learning through videoconferencing could be not only be be a new experience but a rewarding one that.
Reviewing The Plus Upic W72M Wireless Interactive Panel Board
The Plus UPIC W72M Board is a handy interactive display which allows the user to operate a computer directly from a projected image by using a unique digital pen. Among the revolutionary advantages of the PLUS UPIC, the foremost is its easy-and-quick setup. Simply unroll the compact PLUS UPIC panel, the entire back sheet of which is magnetic, and attach it to a steel wall, whiteboard, chalkboard, etc. Then pair the Bluetooth digital pen with a computer. Thats it! No troublesome cord is required. Today digital projectors are commonly used in both education and business. The winning combination of being both wireless and extremely portable, allows the PLUS UPIC to turn a dull class room or business meeting into a vibrant and dynamic experience in a very quick-and-easy way. The user-friendliness of the PLUS UPIC will be appreciated by both teachers and business people alike, dramatically changing where and how presentations occur when compared to a conventional board-type Interactive Whiteboard which is usually fixed in place. 3 in 1, the PLUS UPIC for daily use: In addition to its interactive functionality, the PLUS UPIC can be used as a regular whiteboard. The user can write and erase contents using the provided markers and an eraser. Furthermore, the sheet surface of the PLUS UPIC is made of a special material that minimizes the reflection and glare of a projector. This makes it an ideal projection screen. The many functions of the PLUS UPIC, Interactive, Whiteboard and Projection Screen, offer great advantages as well as flexibility for every-day use. Mobility in a communication tool: The entire back surface of the PLUS UPIC is a magnetic sheet. This allows the panel to be attached easily to many places. Being very thin, only 0.4 mm, and weighing only 1.6kg (the 56 inch model), the PLUS UPIC panel can be rolled up easily to be conveniently carried using the provided carrying case. Its mobility is one of the PLUS UPICs greatest assets, allowing the panel to be used in a variety of locations. Conventional board-type Interactive Whiteboards, on the other hand, are generally heavy and often must be used in a fixed position. Their lack of mobility can make them inconvenient and difficult to use. Employing Anoto technology is An almost invisible Anoto dot pattern is printed on the panel surface of the PLUS UPIC. The unique digital pen contains an integrated digital camera which takes a snapshot of the dot pattern and the coordinates are instantly recognized. The digital pen has a Bluetooth transceiver which transmits data to a computer wirelessly. The design and feel of the digital pen is just like a regular ink pen. Therefore the user can comfortably and smoothly write on the PLUS UPIC panel in a digital format. Advanced Communication at an affordable price: By employing the innovative sheet-type panel, there are minimal components that make up the PLUS UPIC, compared to a conventional board-type Interactive Whiteboard which requires a board-frame, a stand, sensing parts, cords, etc. As a result, the PLUS UPIC is an impressively affordable tool offered in the interactive communication marketplace. Educational Use here The magnetic sheet of the PLUS UPIC can be easily attached to chalkboard or whiteboard. Thus, it is suitable to use the PLUS UPIC in an educational setting where whiteboards are generally used. Setup of the PLUS UPIC is quick-and-easy. It is ideal for use when breaks between classes are short. The connection between PLUS UPIC panel and a computer is both wireless and cordless. There is no concern that a teacher or a student may trip over a messy cord. The sheet-type panel uses special material which minimizes the reflection of projectors light. Therefore, it is very comfortable for teachers and students to look at the projected image.Business Use: During a presentation, the presenter can operate a computer directly from the projected image by using the digital pen. Therefore, the presenter can enjoy natural face-to-face communication with meeting attendees. It is easy to add comments from meeting attendees by drawing them onto the projected image using the digital pen, and then saving them once the meeting has finished. Because there is no cord used with the PLUS UPIC, the presenter can move freely around the meeting room. The Touch & Draw functionality makes business meetings clearer. It allows the user to create highlighter marks or insert graphics onto areas of the projected content. This type of visual communication, through drawings and graphics, allows the user to show greater clarity and provide more nuance than by simply speaking at length. With MicrsoftPowerPoint2003 (or later), by using the Pointer option function, it is possible to write contents on a projected PowerPoint slide which can then be saved as a new PowerPoint file including the newly added written contents. Touch & Draw Software: Pen color (8 colors) /Maker color (8 colors)/Eraser/Pen & eraser size selection/Insertion of pictures/Deleting of page contents/Screen mode selection/Printing/File input & output . Computer Requirements are XP or Vista, Pentium 4 processor or later, 512+MB of memory, 200+MB hard disc space, 1068x768 display resolution, bluetooth adapter, standard computer USB port, CD-ROM drive. A computer and digital projector are required to draw with the digital pen. This product is based on Anoto technology. A separate Bluetooth adaptor is required to connect to a computer not equipped with a built-in Bluetooth function. Technical featurs in this product are Model Plus UPIC-W72M, Weight: 6.2 lbs, Panel Size: 63"W x 41.3"H, Panel Projection Size: 72" (16:9) / 70 (4:3) Max, Accessories Include: Bluetooth Digital Pen, Stylus, AAA Battery, Red & Black Markers, Eraser, Carrying Case, Manual, Manual for Digital Pen, Software and User Manual.
Quick Overview * Plus Wireless Interactive Panel UPIC W72M - Wide * 3 Uses: Interactive, Whiteboard, Projector Screen * Portable, Mobile & Wireless - no cords * Uses Anoto Digital Pen Technology * Quick and easy setup * Magnetic Back Surface for Easy Mounting * Easily Attaches to Chalkboards or Whiteboards * Easy to Use with PowerPoint Presentations * Includes Digital Pen, Board Markers, Eraser, Carrying Case & Software
Headquartered in Allendale, New Jersey, and Beaverton, Oregon, PLUS Vision Corporation of America manufactures and markets both extremely sophisticated and affordable ultra-lightweight, ultra-portable digital projectors under the PLUS brand name. We also manufacture and market full featured PLUS brand electronic copyboards and real-time interactive whiteboards. Featuring an unprecedented level and range of performance options, PLUS communication and information products are designed to provide a high degree of value to today's mobile professionals, including corporate presenters, medical and legal professionals, educators, trainers, military/government professionals, and technical consultants.
Additional Information Manufactured In: China Manuf Part # UPIC-W72M Model UPIC W72 Shipping Weight 6 Expected Ship Date Next Business Day Weight 6.0000 Warranty One Year for Parts, 90 Days for Labor Dimensions 63"W x 41.3"H Available Stand No Included Printer No Interface USB Panel Surfaces 1 Writing Space 63"W x 41.3"H Supported OS Windows
Many English natives and non English natives already understand how effectively an advanced Automatic Grammar Check Software proofreads their various writing assignments. Due to the fact that most communication today is done by writing, we easily notice the increasing use of advanced language writing, editing and processing tools. The following quick review reveals the latest technological English proofreading solutions.
Basic introduction
Automatic Grammar Check Software analyzes our (digital) writing, searching for possible mistakes such as common grammatical or spelling errors, and suggests proper corrections. These proofreading tools try to simulate the human mind by carefully reading and accurately analyzing millions of text phrases, sentences, and documents. In most cases these solutions enables us to do the following: grammar check, misspelling and typos correction, and suggesting proper punctuation.
Main benefits
By using this automatic proofreading technology we gain the following:
* Improving and enriching our speech, enabling us to speak correct and better English. * Helping us to avoid embarrassing grammar mistakes. * Helping with critical writing assignments such as job and patent applications. * Avoiding common writing mistakes we tend to repeat in our daily writing assignments. * Improving sentence construction with correct grammar and punctuation.
There are probably many other benefits that are not covered here, as this exciting program constantly changes, bringing us new ideas and additional solutions that help us on improving our English writing.
Conclusion
After the first time you try this Automatic Grammar Check Software you quickly realize how practical and powerful it is. Everyone agrees that it cannot completely eliminate our writing problems; however, it can significantly help us on improving our writing skills. We can only expect this exciting program to further develop itself, simply because writing is one of the most important tools that help us fulfill our daily assignments.
About the Author
Watch how an advanced Automatic Grammar Check Software analyzes text and learn more about innovative technologies that can help you transform your English writing correct, professional and creative.
As is the case with everything in the world, things always come with preconceived ideas and ideas. There is something someone has to say about everything. The cricket matches, share markets, and even web writing, or the content of writing as it is popularly known. And even the content is written their ties and people are ready to formulate their own opinions about what happens in it. A good story will always remain a good article. No difference if it is written on a page or a computer screen.
The common perception that most people have is that readers who surf the web avidly are always in a hurry. So almost never get to read the full article. Now another argument against surfaces. If it is indeed a problem like that arises then why write long articles? There are some points to write new successful businesses on the web: -
The article written must be specified in a limit of words, eg 500-600 words "The problem posed by readers do not read the entire article does not do justice to the writer written and full length articles. So the article should stay nice and cool in a range of 500-600 words.
The use of titles and subtitles should be properly handled "This is again one of the key aspects of good writing up. Readers are often demanding and want to know about a specific thing. So break the article in 4-5 subtitles allow the reader to choose and read what he wants.
Use short paragraphs and the text is firm-The use short paragraphs does one thing. Do not bore the reader as do long paragraphs. And writing well means that you should stick with the text and its relevance and not to material it unnecessary. A blatant piece of information may consider interesting too.
Vital information must be shared in advance Article-What this means is that what they are writing about must be properly modeled in the beginning of the text. Paragraphs should build the relevance of the topic in the course of each line and must be clearly visible on what you want to convey through the article.
These are some of the myths that are created the minds of readers and writers alike, while the technology shows, write an article, only requires a sense of skill and knowledge of the subject matter. So the success behind a good article is the meaning of the presentation was merged with the right information at the place and show what is right!
Islam word has been derived from arabic languge word salam, it meaning is peace ofcourse islam is religion of peace and humanity , which is not only religion of muslim but also religion of the entire universe.Since the early 1980s, commentators have argued that Islam is suffering a crisis of identity, as the crumbling of Islamic civilization in the modern age has left Muslims with a profound sense of alienation and injury. Challenges confronting Muslim nations -- failures of development projects, entrenched authoritarian regimes and the inability to respond effectively to Israeli belligerence -- have induced deep-seated frustration and anger that, in turn, contributed to the rise of fundamentalist movements, or as most commentators have preferred to say, political Islam. But most commentators have been caught off guard by the ferocity of the acts of mass murder recently committed in New York and Washington. The basic cruelty and moral depravity of these attacks came as a shock not only to non-Muslims, but to Muslims as well. The extreme political violence we call terrorism is not a simple aberration unrelated to the political dynamics of a society. Generally, terrorism is the quintessential crime of those who feel powerless seeking to undermine the perceived power of a targeted group. Like many crimes of power, terrorism is also a hate crime, for it relies on a polarized rhetoric of belligerence toward a particular group that is demonized to the point of being denied any moral worth. To recruit and communicate effectively, this rhetoric of belligerence needs to tap into and exploit an already radicalized discourse with the expectation of resonating with the social and political frustrations of a people. If acts of terrorism find little resonance within a society, such acts and their ideological defenders are marginalized. But if these acts do find a degree of resonance, terrorism becomes incrementally more acute and severe, and its ideological justifications become progressively more radical.
To what extent are the September 11 attacks in the US symptomatic of more pervasive ideological undercurrents in the Muslim world today? Obviously, not all social or political frustrations lead to the use of violence. While national liberation movements often resort to violence, the recent attacks are set apart from such movements. The perpetrators did not seem to be acting on behalf of an ethnic group or nation. They presented no specific territorial claims or political agenda, and were not keen to claim responsibility for their acts. One can speculate that the perpetrators' list of grievances included persistent Israeli abuses of Palestinians, near-daily bombings of Iraq and the presence of American troops in the Gulf, but the fact remains that the attacks were not followed by a list of demands or even a set of articulated goals. The attacks exhibit a profound sense of frustration and extreme despair, rather than a struggle to achieve clear-cut objectives. Some commentators have viewed the underpinnings of the recent attacks as part of a "clash of civilizations" between Western values and Islamic culture. According to these commentators, the issue is not religious fundamentalism or political Islam, but an essential conflict between competing visions of morality and ethics. From this perspective, it is hardly surprising that the terrorists do not present concrete demands, do not have specific territorial objectives and do not rush to take responsibility. The September 11 attacks aimed to strike at the symbols of Western civilization, and to challenge its perceived hegemony, in the hope of empowering and reinvigorating Islamic civilization. The "clash of civilizations" approach assumes, in deeply prejudiced fashion, that Puritanism and terrorism are somehow authentic expressions of the predominant values of the Islamic tradition, and hence is a dangerous interpretation of the present moment. But the common responses to this interpretation, focusing on either the crisis of identity or acute social frustration in the Muslim world, do not adequately explain the theological positions adopted by radical Islamist groups, or how extreme violence can be legitimated in the modern age. Further, none of these perspectives engage the classical tradition in Islamic thought regarding the employment of political violence, and how contemporary Muslims reconstruct the classical tradition. How might the classical or contemporary doctrines of Islamic theology contribute to the use of terrorism by modern Islamic movements?
By the eleventh century, Muslim jurists had developed a sophisticated discourse on the proper limits on the conduct of warfare, political violence and terrorism. The Qur'an exhorted Muslims in general terms to perform jihad by waging war against their enemies. The Qur'anic prescriptions simply call upon Muslims to fight in the way of God, establish justice and refrain from exceeding the limits of justice in fighting their enemies. Muslim jurists, reflecting their historical circumstances and context, tended to divide the world into three conceptual categories: the abode of Islam, the abode of war and the abode of peace or non-belligerence. These were not clear or precise categories, but generally they connoted territories belonging to Muslims, territories belonging to enemies and territories considered neutral or non-hostile for one reason or another. But Muslim jurists could not agree on exactly how to define the abode of Muslims versus the abode of others, especially when sectarian divisions within Islam were involved, and when dealing with conquered Muslim territories or territories where sizable Muslim minorities resided. Furthermore, Muslim jurists disagreed on the legal cause for fighting non-Muslims. Some contended that non-Muslims are to be fought because they are infidels, while the majority argued that non-Muslims should be fought only if they pose a danger to Muslims. The majority of early jurists argued that a treaty of non-aggression between Muslims and non-Muslims ought to be limited to a ten-year term. Nonetheless, after the tenth century an increasing number of jurists argued that such treaties could be renewed indefinitely, or be of permanent or indefinite duration. Importantly, Muslim jurists did not focus on the idea of just cause for war. Other than emphasizing that if Muslim territory is attacked, Muslims must fight back, the jurists seemed to relegate the decision to make war or peace to political authorities. There is a considerable body of legal writing prohibiting Muslim rulers from violating treaties, indulging in treachery or attacking an enemy without first giving notice, but the literature on the conditions that warrant a jihad is sparse. It is not that the classical jurists believed that war is always justified or appropriate; rather, they seemed to assume that the decision to wage war is fundamentally political. However, the methods of war were the subject of a substantial jurisprudential discourse. Building upon the proscriptions of the Prophet Muhammad (SWS), Muslim jurists insisted that there are legal restrictions upon the conduct of war. In general, Muslim armies may not kill women, children, seniors, hermits, pacifists, peasants or slaves unless they are combatants. Vegetation and property may not be destroyed, water holes may not be poisoned, and flame-throwers may not be used unless out of necessity, and even then only to a limited extent. Torture, mutilation and murder of hostages were forbidden under all circumstances. Importantly, the classical jurists reached these determinations not simply as a matter of textual interpretation, but as moral or ethical assertions. The classical jurists spoke from the vantage point of a moral civilization, in other words, from a perspective that betrayed a strong sense of confidence in the normative message of Islam. In contrast to their pragmatism regarding whether a war should be waged, the classical jurists accepted the necessity of moral constraints upon the way war is conducted.
Muslim jurists exhibited a remarkable tolerance toward the idea of political rebellion. Because of historical circumstances in the first three centuries of Islam, Muslim jurists, in principle, prohibited rebellions even against unjust rulers. At the same time, they refused to give the government unfettered discretion against rebels. The classical jurists argued that the law of God prohibited the execution of rebels or needless destruction or confiscation of their property. Rebels should not be tortured or even imprisoned if they take an oath promising to abandon their rebellion. Most importantly, according to the majority point of view, rebellion, for a plausible cause, is not a sin or moral infraction, but merely a political wrong because of the chaos and civil strife that result. This approach effectively made political rebellion a civil, and not a religious, infraction. The classical juristic approach to terrorism was quite different. Since the very first century of Islam, Muslims suffered from extremist theologies that not only rejected the political institutions of the Islamic empire, but also refused to concede legitimacy to the juristic class. Although not organized in a church or a single institutional structure, the juristic class in Islam had clear and distinctive insignia of investiture. They attended particular colleges, received training in a particular methodology of juristic inquiry, and developed a specialized technical language, the mastery of which became the gateway to inclusion. Significantly, the juristic class engaged as a rule in discussion and debate. On each point of law, there are ten different opinions and a considerable amount of debate among the various legal schools of thought. Various puritan theological movements in Islamic history resolutely rejected this juristic tradition, which reveled in indeterminacy. The hallmark of these puritan movements was an intolerant theology displaying extreme hostility not only to non-Muslims but also to Muslims who belonged to different schools of thought or even remained neutral. These movements considered opponents and indifferent Muslims to have exited the fold of Islam, and therefore legitimate targets of violence. These groups' preferred methods of violence were stealth attacks and the dissemination of terror in the general population. Muslim jurists reacted sharply to these groups, considering them enemies of humankind. They were designated as muharibs (literally, those who fight society). A muharib was defined as someone who attacks defenseless victims by stealth, and spreads terror in society. They were not to be given quarter or refuge by anyone or at any place. In fact, Muslim jurists argued that any Muslim or non-Muslim territory sheltering such a group is hostile territory that may be attacked by the mainstream Islamic forces. Although the classical jurists agreed on the definition of a muharib, they disagreed about which types of criminal acts should be considered crimes of terror. Many jurists classified rape, armed robbery, assassinations, arson and murder by poisoning as crimes of terror and argued that such crimes must be punished vigorously regardless of the motivations of the criminal. Most importantly, these doctrines were asserted as religious imperatives. Regardless of the desired goals or ideological justifications, the terrorizing of the defenseless was recognized as a moral wrong and an offense against society and God.
It is often stated that terrorism is the weapon of the weak. Notably, classical juristic discourse was developed when Islamic civilization was supreme, and this supremacy was reflected in the benevolent attitude of the juristic class. Pre-modern Muslim juristic discourses navigated a course between principled thinking and real-life pragmatic concerns and demands. Ultimately, these jurists spoke with a sense of urgency, but not desperation. Power and political supremacy were not their sole pursuits. Much has changed in the modern age. Islamic civilization has crumbled, and the traditional institutions that once sustained the juristic discourse have all but vanished. The moral foundations that once mapped out Islamic law and theology have disintegrated, leaving an unsettling vacuum. More to the point, the juristic discourses on tolerance towards rebellion and hostility to the use of terror are no longer part of the normative categories of contemporary Muslims. Contemporary Muslim discourses either give lip service to the classical doctrines without a sense of commitment or ignore and neglect them all together. There are many factors that contributed to this modern reality. Among the pertinent factors is the undeniably traumatic experience of colonialism, which dismantled the traditional institutions of civil society. The emergence of highly centralized, despotic and often corrupt governments, and the nationalization of the institutions of religious learning undermined the mediating role of jurists in Muslim societies. Nearly all charitable religious endowments became state-controlled entities, and Muslim jurists in most Muslim nations became salaried state employees, effectively transforming them into what may be called "court priests." The establishment of the state of Israel, the expulsion of the Palestinians and the persistent military conflicts in which Arab states suffered heavy losses all contributed to a widespread siege mentality and a highly polarized and belligerent political discourse. Perhaps most importantly, Western cultural symbols, modes of production and social values aggressively penetrated the Muslim world, seriously challenging inherited values and practices, and adding to a profound sense of alienation. Two developments became particularly relevant to the withering away of Islamic jurisprudence. Most Muslim nations experienced the wholesale borrowing of civil law concepts. Instead of the dialectical and indeterminate methodology of traditional Islamic jurisprudence, Muslim nations opted for more centralized and often code-based systems of law. Even Muslim modernists who attempted to reform Islamic jurisprudence were heavily influenced by the civil law system, and sought to resist the fluidity of Islamic law and increase its unitary and centralized character. Not only were the concepts of law heavily influenced by the European legal tradition, the ideologies of resistance employed by Muslims were laden with Third World notions of national liberation and self-determination. For instance, modern nationalistic thought exercised a greater influence on the resistance ideologies of Muslim and Arab national liberation movements than anything in the Islamic tradition. The Islamic tradition was reconstructed to fit Third World nationalistic ideologies of anti-colonialism and anti-imperialism rather than the other way around. While national liberation movements -- such as the Palestinian, Kashmiri or Algerian resistance -- resorted to guerrilla or non-conventional warfare, modern day terrorism of the variety promoted by Osama bin Laden is rooted in a different ideological paradigm. There is little doubt that organizations such as the Jihad, al-Qaeda, Hizb al-Tahrir and Jama'at al-Muslimin were influenced by national liberation and anti-colonialist ideologies, but they have anchored themselves in a theology that can be described as puritan, supremacist and thoroughly opportunistic. This theology is the byproduct of the emergence and eventual dominance of Wahhabism, Salafism and apologetic discourses in modern Islam.
The foundations of Wahhabi theology were put in place by the eighteenth-century evangelist Muhammad ibn 'Abd al-Wahhab in the Arabian Peninsula. With a puritanical zeal, 'Abd al-Wahhab sought to rid Islam of corruptions that he believed had crept into the religion. Wahhabism resisted the indeterminacy of the modern age by escaping to a strict literalism in which the text became the sole source of legitimacy. In this context, Wahhabism exhibited extreme hostility to intellectualism, mysticism and any sectarian divisions within Islam. The Wahhabi creed also considered any form of moral thought that was not entirely dependent on the text as a form of self-idolatry, and treated humanistic fields of knowledge, especially philosophy, as "the sciences of the devil." According to the Wahhabi creed, it was imperative to return to a presumed pristine, simple and straightforward Islam, which could be entirely reclaimed by literal implementation of the commands of the Prophet(PBUH), and by strict adherence to correct ritual practice. Importantly, Wahhabism rejected any attempt to interpret the divine law from a historical, contextual perspective, and treated the vast majority of Islamic history as a corruption of the true and authentic Islam. The classical jurisprudential tradition was considered at best to be mere sophistry. Wahhabism became very intolerant of the long-established Islamic practice of considering a variety of schools of thought to be equally orthodox. Orthodoxy was narrowly defined, and 'Abd al-Wahhab himself was fond of creating long lists of beliefs and acts which he considered hypocritical, the adoption or commission of which immediately rendered a Muslim an unbeliever. In the late eighteenth century, the Al Sa'ud family united with the Wahhabi movement and rebelled against Ottoman rule in Arabia. Egyptian forces quashed this rebellion in 1818. Nevertheless, Wahhabi ideology was resuscitated in the early twentieth century under the leadership of 'Abd al-'Aziz ibn Sa'ud who allied himself with the tribes of Najd, in the beginnings of what would become Saudi Arabia. The Wahhabi rebellions of the nineteenth and twentieth centuries were very bloody because the Wahhabis indiscriminately slaughtered and terrorized Muslims and non-Muslims alike. Mainstream jurists writing at the time, such as the Hanafi Ibn 'Abidin and the Maliki al-Sawi, described the Wahhabis as a fanatic fringe group.
Nevertheless, Wahhabism survived and, in fact, thrived in contemporary Islam for several reasons. By treating Muslim Ottoman rule as a foreign occupying power, Wahhabism set a powerful precedent for notions of Arab self-determination and autonomy. In advocating a return to the pristine and pure origins of Islam, Wahhabism rejected the cumulative weight of historical baggage. This idea was intuitively liberating for Muslim reformers since it meant the rebirth of ijtihad, or the return to de novo examination and determination of legal issues unencumbered by the accretions of precedents and inherited doctrines. Most importantly, the discovery and exploitation of oil provided Saudi Arabia with high liquidity. Especially after 1975, with the sharp rise in oil prices, Saudi Arabia aggressively promoted Wahhabi thought around the Muslim world. Even a cursory examination of predominant ideas and practices reveals the widespread influence of Wahhabi thought on the Muslim world today. But Wahhabism did not spread in the modern Muslim world under its own banner. Even the term "Wahhabism" is considered derogatory by its adherents, since Wahhabis prefer to see themselves as the representatives of Islamic orthodoxy. To them, Wahhabism is not a school of thought within Islam, but is Islam. The fact that Wahhabism rejected a label gave it a diffuse quality, making many of its doctrines and methodologies eminently transferable. Wahhabi thought exercised its greatest influence not under its own label, but under the rubric of Salafism. In their literature, Wahhabi clerics have consistently described themselves as Salafis, and not Wahhabis.
Salafism is a creed founded in the late nineteenth century by Muslim reformers such as Muhammad 'Abduh, al-Afghani and Rashid Rida. Salafism appealed to a very basic concept in Islam: Muslims ought to follow the precedent of the Prophet and his companions (al-salaf al-salih). Methodologically, Salafism was nearly identical to Wahhabism except that Wahhabism is far less tolerant of diversity and differences of opinion. The founders of Salafism maintained that on all issues Muslims ought to return to the Qur'an and the sunna (precedent) of the Prophet. In doing so, Muslims ought to reinterpret the original sources in light of modern needs and demands, without being slavishly bound to the interpretations of earlier Muslim generations. As originally conceived, Salafism was not necessarily anti-intellectual, but like Wahhabism, it did tend to be uninterested in history. By emphasizing a presumed golden age in Islam, the adherents of Salafism idealized the time of the Prophet and his companions, and ignored or demonized the balance of Islamic history. By rejecting juristic precedents and undervaluing tradition, Salafism adopted a form of egalitarianism that deconstructed any notions of established authority within Islam. Effectively, anyone was considered qualified to return to the original sources and speak for the divine will. By liberating Muslims from the tradition of the jurists, Salafism contributed to a real vacuum of authority in contemporary Islam. Importantly, Salafism was founded by Muslim nationalists who were eager to read the values of modernism into the original sources of Islam. Hence, Salafism was not necessarily anti-Western. In fact, its founders strove to project contemporary institutions such as democracy, constitutions or socialism into the foundational texts, and to justify the modern nation-state within Islam. The liberal age of Salafism came to an end in the 1960s. After 1975, Wahhabism was able to rid itself of its extreme intolerance, and proceeded to coopt Salafism until the two became practically indistinguishable. Both theologies imagined a golden age within Islam, entailing a belief in a historical utopia that can be reproduced in contemporary Islam. Both remained uninterested in critical historical inquiry and responded to the challenge of modernity by escaping to the secure haven of the text. Both advocated a form of egalitarianism and anti-elitism to the point that they came to consider intellectualism and rational moral insight to be inaccessible and, thus, corruptions of the purity of the Islamic message. Wahhabism and Salafism were beset with contradictions that made them simultaneously idealistic and pragmatic and infested both creeds (especially in the 1980s and 1990s) with a kind of supremacist thinking that prevails until today. The predominant intellectual response to the challenge of modernity in Islam has been apologetics. Apologetics consisted of an effort by a large number of commentators to defend the Islamic system of beliefs from the onslaught of Orientalism, Westernization and modernity by simultaneously emphasizing the compatibility and supremacy of Islam. Apologists responded to the intellectual challenges coming from the West by adopting pietistic fictions about the Islamic traditions. Such fictions eschewed any critical evaluation of Islamic doctrines, and celebrated the presumed perfection of Islam. A common apologist argument was that any meritorious or worthwhile modern institution was first invented by Muslims. According to the apologists, Islam liberated women, created a democracy, endorsed pluralism, protected human rights and guaranteed social security long before these institutions ever existed in the West. These concepts were not asserted out of critical understanding or ideological commitment, but primarily as a means of resisting Western hegemony and affirming self-worth. The main effect of apologetics, however, was to contribute to a sense of intellectual self-sufficiency that often descended into moral arrogance. To the extent that apologetics were habit-forming, it produced a culture that eschewed self-critical and introspective insight, and embraced the projection of blame and a fantasy-like level of confidence. In many ways, the apologetic response was fundamentally centered on power. Its main purpose was not to integrate particular values within Islamic culture, but to empower Islam against its civilizational rival. Muslim apologetics tended to be opportunistic and rather unprincipled, and, in fact, they lent support to the tendency among many intellectuals and activists to give precedence to the logic of pragmatism over any other competing demands. Invoking the logic of necessity or public interest to justify courses of action, at the expense of moral imperatives, became common practice. Effectively, apologists got into the habit of paying homage to the presumed superiority of the Islamic tradition, but marginalized this idealistic image in everyday life. Post-1970s Salafism adopted many of the premises of the apologetic discourse, but it also took these premises to their logical extreme. Instead of simple apologetics, Salafism responded to feelings of powerlessness and defeat with uncompromising and arrogant symbolic displays of power, not only against non-Muslims, but also against Muslim women. Fundamentally, Salafism, which by the 1970s had become a virulent puritan theology, further anchored itself in the confident security of texts. Nonetheless, contrary to the assertions of its proponents, Salafism did not necessarily pursue objective or balanced interpretations of Islamic texts, but primarily projected its own frustrations and aspirations upon the text. Its proponents no longer concerned themselves with coopting or claiming Western institutions as their own, but defined Islam as the exact antithesis of the West, under the guise of reclaiming the true and real Islam. Whatever the West was perceived to be, Islam was understood to be the exact opposite.
Of course, neither Wahhabism nor Salafism is represented by some formal institution. They are theological orientations and not structured schools of thought. Nevertheless, the lapsing and bonding of the theologies of Wahhabism and Salafism produced a contemporary orientation that is anchored in profound feelings of defeat, frustration and alienation, not only from modern institutions of power, but also from the Islamic heritage and tradition. The outcome of the apologist, Wahhabi and Salafi legacies is a supremacist puritanism that compensates for feelings of defeat, disempowerment and alienation with a distinct sense of self-righteous arrogance vis-à-vis the nondescript "other" -- whether the other is the West, non-believers in general or even Muslims of a different sect and Muslim women. In this sense, it is accurate to describe this widespread modern trend as supremacist, for it sees the world from the perspective of stations of merit and extreme polarization. In the wake of the September 11 attacks, several commentators posed the question of whether Islam somehow encourages violence and terrorism. Some commentators argued that the Islamic concept of jihad or the notion of the dar al-harb (the abode of war) is to blame for the contemporary violence. These arguments are anachronistic and Orientalist. They project Western categories and historical experiences upon a situation that is very particular and fairly complex. One can easily locate an ethical discourse within the Islamic tradition that is uncompromisingly hostile to acts of terrorism. One can also locate a discourse that is tolerant toward the other, and mindful of the dignity and worth of all human beings. But one must also come to terms with the fact that supremacist puritanism in contemporary Islam is dismissive of all moral norms or ethical values, regardless of the identity of their origins or foundations. The prime and nearly singular concern is power and its symbols. Somehow, all other values are made subservient. <!-- / message -->
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Would You Like To Write Classified Ads That Make Money Online
Copyright (c) 2009 Bob Tracz
Classified ads are an effective and low cost way to start and grow any business.
These small, relatively inexpensive ads, give the beginner an opportunity to advertise his product or service without losing his shirt if the ad doesn't pull or the people don't break his door down with demands for his product.
Classified ads are written according to all the advertising rules. Classified ads say as much as larger space ads on in fewer words.
To start learning how to write good classified ads, study classified ads from different mail order type publications or online. Follow the Google adword format. That format forces you to write good copy..
Analyze each of these ads: How has the writer attracted your attention - why does the ad hold your interest - does it grab you so you want to learn more - and finally, what action must you take? Are all of these points covered in the ad? How strongly are you "turned on" by each of these ads?
Rate these ads on a scale of one to ten, with ten being the best according to the formula I've given you. In fact, every ad you see from now on, quickly analyze it, and rate it somewhere on your scale. If you'll practice this exercise on a regular basis, you'll soon be able to quickly recognize the "Power Points" of any ad you see, and know within your own mind whether an ad is good, bad or otherwise, and what makes it so.
Rewrite the best ads for an hour a day so get the flow. Get the "feel" for writing classified ads.
Pick ads you consider bad and break out those pencils, erasers and scratch paper - and start rewriting these ads to include the missing elements.
For a month practise writing these ten ads.
Once you're satisfied that the ads you've rewritten are perfect, go back into each ad and cross out the words that can be eliminated without detracting from the ad.
EXAMPLE CLASSIFIED AD: Save on your food bills! Reduced prices on every shelf in the store! Stock up now while supplies are complete! Come on in today, to Jerry's Family Supermarkets!
EDITED FOR PUBLICATION: Save on Food! Everything bargain priced! Limited Supplies! Hurry! Jerry's Markets!
It takes dedicated and regular practice, but you can do it. Understand the formula - practice reading and writing the good ones - and rewriting the bad ones to make them better. Practice, and keep at it, over and over, every day - until this style of writing becomes ingrained into you. This is the ONLY WAY to gain expertise in writing good classified ads.
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