Tales of the protagonist’s transformation are as old as time. People are always seeking heroic remembrance or an unattainable goal. The Epic of Gilgamesh, being one of the earliest tales in Western civilization, has similar themes. Gilgamesh is not like any other human being. Gilgamesh is a semi-divine being. The story of Gilgamesh is one where we observe the protagonist’s transformation through different interactions in the poem. As such, the friendship connection with Enkidu is geared toward transforming the attitude of the King toward his people. Enkidu’s friendship changes the King into a better ruler for the people of Uruk.  Although Gilgamesh’s character at the beginning of The Epic of Gilgamesh was not befitting that of a king, he transforms progressively through Enkidu’s connection and physical experience.

There is a distinct character transformation of Gilgamesh throughout The Epic of Gilgamesh. For instance, in the beginning, Gilgamesh was arrogant and self-centered, with a perfect body (George 1). This description paints a picture of a tall and strong man. However, in the prologue, the tyrannical nature of King Gilgamesh is introduced as the people of Uruk complain to the gods about his behavior. The authoritarian character of Gilgamesh grows with every passing day (George 3). As such, he would not spare anyone his wrath as he would take a newly wedded bride for himself. He did what he would please as there was no being that could stand in his way. According to George (4), “Gilgamesh lets no son go free to his father, by day and by [night his tyranny grows] harsher.” This statement describes the character of Gilgamesh at the beginning of the poem. Gilgamesh is a tyrannical King with no concern for his subjects. However, at the end of the poem, Gilgamesh is lauded as a hero. His character at the beginning of The Epic of Gilgamesh was despicable and not befitting of a king, but the transformation happens with time, and the nature of Gilgamesh is changed through different experiences.

In The Epic of Gilgamesh,  the King encounters different scenarios that change his attitude toward people. In the natural world, transformations are ubiquitous, and in a psychological nature, they are pervasive and essential for Gilgamesh. Therefore, the protagonists are transformed to reach their potential. This change either occurs intrinsically or extrinsically. For King Gilgamesh, the intrinsic change occurred through dreams. For instance, after Gilgamesh explains to his mother, Ninsun,  about the coming of Enkidu in his dream, she describes that Enkidu (who was not yet known to the King) would be necessary to save his life. Evidently, Ninsun is clever, wise, and knowledgeable in everything, and according to her, the King would love Enkidu as he would a wife (George, 10). However, at this early stage, Gilgamesh’s response was unlike his. Gilgamesh says, “… Let me acquire a friend to counsel me, a friend to counsel me I will acquire!” (George 10).  Through this reaction, it is evident that the King is on the path toward realizing that his tyrannical character is not beneficial. This is the beginning of the King’s willingness to transform his character.

Arguably, extrinsic change for the King came through Enkidu. The gods offered Enkidu as an equal to challenge the King. As such, they pray to their Goddess of Birth, Aruru, to “create the equal of Gilgamesh, one mighty in strength” (George 3). Through this statement, we get that the purpose of Enkidu was to ensure Gilgamesh’s transformation. According to The Epic of Gilgamesh, Enkidu, and King Gilgamesh’s friendship began after fighting each other (George 16). Despite their first encounter being combative, it developed into a rich friendship. King Gilgamesh was used to getting his way, and no one could stop him. However, after the fight, one could assume that the King would execute Enkidu, but to their surprise, he embraced Enkidu.

Additionally, through compassion, Gilgamesh shows a shift in the King’s character. After accepting Enkidu, Gilgamesh introduces him to his mother, who disapproves of their new friendship. Enkidu gets heartbroken, but the King goes to comfort him. Gilgamesh tells him, “‘Why, my friend, [did your eyes] brim [with tears,] your arms fall limp, [your strength ebb away?” (George 18). Evidently, these comforting words show the King as compassionate. The soothing words are a radical shift from the description of the King’s character at the beginning of the story. The start of the friendship between the two was a necessary ingredient for the complete transformation of Gilgamesh.

Moreover, as the friendship between the King and Enkidu progresses, the King’s character keeps on transforming. For instance, despite Gilgamesh being a mighty warrior, he proposes that Enkidu and he should go and kill the Humbaba, a beast that protects the forest. However, before leaving for the journey, the King does something that an authoritarian and arrogant character seldom does. The King, through his speech, asks for the people’s blessing. He proclaims to the people that, “I shall ride] a road [I know not:] give me you’re blessing as I go on my journey, [so I may see again] your faces [in safety,] and return [glad at heart] through Uruk’s gate!” (George 32). This announcement seemed to be a turnaround for his character, and it made the people want to protect their King by urging him not to go. The King’s character is transformed; he has a changed outlook toward his kingdom and his subjects.

The death of Enkidu reveals that the King is transformed. Enkidu narrates to the King a dream that he had that indicated he would soon die. The King offers to petition for Enkidu’s life. He says, “To the one who survives [the gods] leave grieving: the dream leaves sorrow to the one who survives. The great gods [I’ll] beseech in supplication, let me seek out [Shamash,] I’ll appeal to your god…” (George 57). From this statement, the King is not self-centered or proud; he considers the need of another. For instance, while petitioning the gods, Gilgamesh refers to Enkidu as a friend. He says, “My friend saw a vision which will never [be equaled!]'” (George 62). This showed the compassion and care that the King had towards Enkidu. At this point, it would be unjustifiable to term the King arrogant.  Despite the good intentions of the King, he could not prevent Enkidu from dying. The King was shaken by the death of his friend that he composed a song to remember the adventures he had with Enkidu.

The King’s search for immortality made him become a better ruler for the people. For instance, after the funeral of Enkidu, Gilgamesh proceeds to go and find Utnapishtim, who was rewarded with eternal life by the gods (George 88). The conversation between the two shows a change in Gilgamesh. On meeting Utnapishtim, the King says, “‘I was fully intent on making you fight, but now my hand has stayed in your presence.” (George, 88). This shows that the King is no longer violent. All the experiences of the past have ensured that the King has gained a new perspective on life.  Utnapishtim gives Gilgamesh a test that he should stay awake for a week. Gilgamesh fails the test, and he is forced to go to Uruk. Utnapishtim tells Gilgamesh of a plant that restores the youth (George 98). The King finds the plant, but as he is camping, a snake steals the plant, and there is no hope for immortality for the King. The King is forced to reconcile with his mortality. The King weeps while talking to Ur-Hanabi. He says, “Ur-Hanabi, toiled my arms so hard, for whom ran dry the blood of my heart? Not for myself did I find a bounty, [for] the “Lion of the Earth” I have done a favor!” (George 99). From this statement, it is evident that King Gilgamesh appreciates the mortality of life. He gets a different view of life about mortality.

In conclusion, one can observe the character transformation of Gilgamesh, the King of Uruk, through the poem’s progression. The King’s transformations occurred through two phases in The Epic of Gilgamesh. The first phase was through the friendship with Enkidu. Most of the character transformation requires a mentor, and the poem’s creator provides Enkidu to provide mentorship and guidance for the King. The second phase was during Enkidu’s death. At the poem’s beginning, we see a tyrannical king forcing his subjects to pray to the gods. In the end, however, the King is transformed and is benevolent towards his subjects. Transformation is a journey and does not happen abruptly.

Decisions are made every day in organizations, some are individual and others are group decisions. There are different variables and influencers that affect how decisions are made within a criminal justice organization.

Write a paper about decision-making in your organization or one with which you are familiar. In your paper include:

The power and political elements of your organization.
Communication channels within your organization and how you feel they could be improved.
One successful and one unsuccessful experience with group decision-making.
Discuss the factors that affected the group’s overall effectiveness, drawing from concepts in your readings.
Include at least two peer-reviewed resources in your paper.

The first set of topics includes two major areas of sociological interest: religion and politics. We may not ordinarily think of popular music as an important feature of these two social institutions, but it certainly is. Music functions as a powerful tool for accomplishing religious and political tasks. This power comes from music’s ability to provide meaning for theology and ideology. Please indicate/reference the reading and page numbers in parentheses where you find the material in our books. Read Ch. 5 in Understanding.
(1) Briefly define religion sociologically. What are the five ways music relates to religion? Give an example for each from the reading
(2) Briefly describe John Michael Talbot. Why has he considered a postmodern case of authenticity? Google JMT and examine his homepage and view some of his recent cable TV program. How has he incorporated contemporary media logic into his ministry? How does he and his ministry compare to your religious/spiritual upbringing
(3) Briefly define ideology. How can popular music be used for conservative as well as liberal/progressive purposes? How does the concept of hegemony fit in with this discussion? What side would you take, and what music fits your ideological position?
(4) What is the sociological definition of the institution? How does American Idol support conservative values in America? In what ways is The Voice, American Idol and other competitions like the American presidential election process?
_______________________________________
The second set of topics includes two areas of sociological interest: gender and social class. The purpose of this array of topics is to show how central popular music is to structural sociological analysis, that is, those aspects of society that reflect society as a whole and are closely related to macro ideas such as status differences and inequality. Please indicate the page numbers of the readings where you find the material. Read Ch. 6 in Understanding.
1) Summarize the West Memphis Three situation. How does this unfortunate situation illustrate the limits of community? Explore the Internet to see if there is any update on the case.
(2) What do sociologists mean by doing gender? Give another example of a current prima donna, besides Jessica Simpson. Name one male musical performer who can be considered a prima donna, and why?
(3) What is the sociological definition of authenticity? Briefly discuss Katy Perry’s and Billie Eilish’s authenticity. In your opinion, has authenticity among women musical artists changed recently?

As you explored, ethical dilemmas are referred to as such because they involve conflicting values and are not easy to resolve. Furthermore, ethical standards and codes do not often give prescriptive advice for specific situations. For these situations, it is useful to employ ethical decision-making models. These models are frameworks that provide sequential steps to guide your research, thinking, and actions regarding dilemmas you may face.

Your course text presents one ethical decision-making model in detail, but it mentions several others. In your current or future roles as a human and social services professional, the organization for which you work may have adopted models they wish you to use, or you may be free to choose your own. As you become more familiar with the models available, you may wish to select models that closely align with your professional values and perspectives. Finally, remember that when you make ethical decisions in your professional practice, clients should be included in this process whenever possible.

For this Assignment, you apply the ethical decision-making model in your course text to a specific event or issue relevant to working within a family system.

To Prepare:

Select a current event or issue related to ethics for human and social services professionals working within a family system. It is not necessary to select an issue for this Assignment that contains cultural elements, although you may if you wish.
Review the “Ethical Decision Making Model” found in Chapter 3 of your course text Issues and Ethics in the Helping Professions. Consider how you would apply this model to the event or issue you selected. If your selected issue does contain cultural elements, you may consider applying the transcultural integrative ethical decision-making model discussed in the article “A Transcultural Integrative Model for Ethical Decision Making in Counseling.”

Using the ethical decision-making model, write a paper in which you:

Describe your selected ethical event or issue related to working within a family system. Be concise yet specific about the ethical issues present.
Explain how you, as a professional, would resolve the dilemma using the steps of the ethical decision-making model. Use the NOHS standards as your relevant code of ethics to clarify the dilemma. For the step regarding consultation, explain what type of professional(s) you would need to contact for consultation