Cleopatra VII Philopator (in Greek, Κλεοπάτρα Φιλοπάτωρ; (Late 69 BC^[1] – August 12, 30 BC) was the last person to rule Egypt as an Egyptian pharaoh – after her death Egypt became a Roman province.

She was a member of the Ptolemaic dynasty of Ancient Egypt, and therefore was a descendant of one of Alexander the Great's generals who had seized control over Egypt after Alexander's death. Most Ptolemeis spoke Greek and refused to learn Egyptian, which is the reason that Greek as well as Egyptian languages were used on official court documents like the Rosetta Stone.^[2] By contrast, Cleopatra learned Egyptian and represented herself as the reincarnation of an Egyptian Goddess.

Cleopatra originally ruled jointly with her father Ptolemy XII Auletes and later with her brothers, Ptolemy XIII and Ptolemy XIV, whom she married as per Egyptian custom, but eventually she became sole ruler. As pharaoh, she consummated a liaison with Gaius Julius Caesar that solidified her grip on the throne. She later elevated her son with Caesar, Caesarion, to co-ruler in name.

After Caesar's assassination in 44 BC, she aligned with Mark Antony in opposition to Caesar's legal heir, Gaius Iulius Caesar Octavianus (later known as Augustus). With Antony, she bore the twins Cleopatra Selene II and Alexander Helios, and another son, Ptolemy Philadelphus. Her unions with her brothers produced no children. After losing the Battle of Actium to Octavian's forces, Antony committed suicide. Cleopatra followed suit, according to tradition killing herself by means of an asp bite on August 12, 30 BC.^[3] She was briefly outlived by Caesarion, who was declared pharaoh, but he was soon killed on Octavian's orders. Egypt became the Roman province of Aegyptus.

Though Cleopatra bore the ancient Egyptian title of pharaoh, the Ptolemaic dynasty was Hellenistic, having been founded 300 years before by Ptolemy I Soter, a Macedonian Greek general of Alexander the Great.^[4][5][6][7] As such, Cleopatra's language was the Greek spoken by the Hellenic aristocracy, though she was reputed to be the first ruler of the dynasty to learn Egyptian. She also adopted common Egyptian beliefs and deities. Her patron deity was Isis, and thus, during her reign, it was believed that she was the re-incarnation and embodiment of the goddess. Her death marked the end of the Ptolemaic Kingdom and Hellenistic period and the beginning of the Roman era in the eastern Mediterranean.

To this day, Cleopatra remains a popular figure in Western culture. Her legacy survives in numerous works of art and the many dramatizations of her story in literature and other media, including William Shakespeare's tragedy Antony and Cleopatra, Jules Massenet's opera Cléopâtre and the 1963 film Cleopatra. In most depictions, Cleopatra is put forward as a great beauty and her successive conquests of the world's most powerful men are taken to be proof of her aesthetic and sexual appeal. In his Pensées, philosopher Blaise Pascal contends that Cleopatra's classically beautiful profile changed world history: "Cleopatra's nose, had it been shorter, the whole face of the world would have been changed."^[8]

BUILDING A CONTINOUS DIALOGUE THROUGH POLITENESS STRETEGIES

BAB I

INTRODUCTION

To build a continuous dialogue though politeness strategies must understand some importing thing before. Dialogue is a foundational communication process leading directly to personal and organizational transformation and discourse is the way that most people communicate, many people say it different. Will discussion this dialogue as a discourse. The step to build a continuous dialogue though politeness strategies will discuss in four parts. The first is how to keep dialogue running, like how to make people want to make a conversation with us and make the dialogue continuous. The second is attention the politeness strategies, know what the interlocutor culture and know how to talk with they. Some people can receive if someone give joke to they but not all people can receive joke, some people is serious and don’t like joke, the politeness is important here. The third is relation between politeness strategies and continuous dialogue. In this part will discuss the relation between politeness strategies and continuous dialogue. The last part is talk about strategies in building a continuous dialogue.

Dialogue "comes from the Greek word dialogos. Logos means 'the word' or in our case would think of the 'meaning of the word.' And dia means 'through'--it doesn't mean two”. Points out that dialogue suggests a "stream of meaning" flowing among, through and between us. This makes it possible to create a flow of meaning in an entire group so that some new understanding will emerge. This in turn will create a "shared meaning" in the group that serves as the glue or cement that will hold the group together. (Daniel/12/1999)

Dialogue is a foundational communication process leading directly to personal and organizational transformation. It assists in creating environments of high trust and openness, with reflective and generative capacities. One might think of dialogue as a revolutionary approach in the development of the following organizational disciplines: continuous learning, diversity, conflict exploration, decision making and problem solving, leadership, self-managing teams, organizational planning and alignment, and culture change.

Dialogue is about what we value and how we define it (William/234/1999). It is about discovering what our true values are, about looking beyond the superficial and automatic answers to our questions. Dialogue is about expanding our capacity for attention, awareness and learning with and from each other. It is about exploring the frontiers of what it means to be human, in relationship to each other and our world.

One might think of Dialogue as a stream of meaning flowing among and through a group of people, out of which may emerge some new understanding, something creative. Dialogue moves beyond any one individual's understanding, to make explicit the implicit and build collective meaning and community.

Dialogue slows down the speed at which most groups converse by employing deeper levels of listening and reflection. Another important aspect of Dialogue is its open-endedness. This means letting go of the need for specific results. This does not mean there are no results from Dialogue; in fact there are many. However, in releasing the need for certain predetermined outcomes; important issues can be allowed by surface which often goes undiscovered in agenda-based meetings. The result is often a deeper level of understanding and new insight.

 Dialogue on the other hand is an exploration of ideas. It is not a new form of communication but is the way the ancient Greeks and many so called ‘primitive’ societies are seen to explore ideas. During dialogue everyone works together contributing towards the idea. Remember the team is greater than the sum of the parts; therefore more is achieved from the dialogue as each person’s ideas add to the last. In a dialogue no one is trying to win. They are trying to learn and create. They suspend their individual assumptions and explore ideas and issues. It is a free flow of ideas where participants continue to think and watch they think. Some people described the conversations they had with each other. As some people know from history their conversations (dialogue) changed traditional physics because what they could achieve as a group exceeded what each could do as individuals.
            A final important aspect of Dialogue is that it creates a community-based culture of cooperation and shared leadership. It moves groups from the dependency, competition and exclusion often found in hierarchical cultures to increased collaboration, partnership and inclusion.

Discussion is the way that most people communicate. During discussion we present our ideas and everyone analyzes and dissects them from their different points of view. The purpose of discussion, though, it to make sure you win, or that your point of view is the one that is accepted. During the discussion you will support your idea and give your points more strongly until, eventually, others agree with you. You want to prove that you are right, and the most knowledgeable, as does everyone else in the discussion. Great! With everyone trying to win the argument, no decision is ever made and we eventually need to form a sub-committee to decide.  Or team leader, uses his or her divine autocratic right and decides for the team.

BAB II

DISCUSION

1)   The first is keeping dialogue running  

            To keeping dialogue running, continuous dialogue in a team, need 3 conditions: first, People must suspend assumptions. Bohm(189/1992) says that discussions and negotiations are not dialogue, because each represents a process whereby someone tries to "win" or convince others to assume the views of another. In dialogue, there is no attempt to gain points or prevail, and nobody tries to "win." The primary objective of dialogue is to suspend your opinions and look at the opinions of others. All participants must learn to listen to what is on someone's mind and suspend judgment without coming to a conclusion. Dialogue requires an "empty place" to give all participants the necessary space to talk.

Note: I like this because it talks about assumptions and opinions. People often ask, "How do I suspend my judgment?" Well, I'm not sure that's the real question to ask. Why not? Heck, in organizations we get paid to exercise "good judgment." That's the act of processing the totality of the information available to you. The real issue is not becoming judgmental about assumptions and opinions. I find that a more helpful way to address the issue.

1.1  )  Assumption Identification

Identify means "to recognize, to pick out from your surroundings, to feel one with." Assumptions are "those things which are assumed or thought to be". So to identify assumptions is to recognize, or identify, that which we think is so.

It is probably obvious to most of us that our assumptions play a large role in how we evaluate our environment, the decisions we make and how we behave. Yet, it is just this aspect of our thinking that we consistently overlook when we seek to solve problems, resolve conflicts, or create synergy among diverse people.

Why do we overlook the obvious? Bohm would say because our "assumptions are transparent to us". They are such a built-in part of our seeing apparatus that we do not even know they are there. We look right through them.

Our failure to look at underlying belief systems can lead to disappointing results. When we examine the underlying assumptions behind our decisions and actions we reach to the causal level of problem solving. We are able to identify where there are disconnects in our strategies and take more effective actions.

By learning how to identify our assumptions, we can also explore differences with others, work to build common ground and consensus, and get to the bottom of core misunderstandings and differences.

1.2)  Suspension of Judgment

Of all the building blocks, suspension of judgment is the foundation for Dialogue, and perhaps, the most challenging. Our normal way of thinking divides, organizes and labels. Because our egos become identified with how we think things are we often find ourselves defending our positions against those of others. This makes it difficult for us to stay open to new and alternative views of reality. It is hard to listen when we are engaged in a heated battle about "who's right and who's wrong!"

When we learn to suspend judgment, to "hold our positions more lightly", we open the door to see others' points of view. It is not that we do away with our judgments and opinions - this would be impossible. We simply create a space between our judgment and our reaction, and thus open a door for listening.

Suspending judgment is also a key to building a climate of trust and safety. As we learn that we will not be "judged" wrong for our opinions, we feel freer to express ourselves. The atmosphere becomes more open and truthful.

Second, All participants must regard one another as colleagues. While authority and hierarchy permeate our organizations and relationships, dialogue can only take place when we can suspend those notions of authority. Since we must have an empty space in dialogue with no set agenda or program, it's easier to treat all participants as colleagues in a real dialogue setting.

            Third, there must be a "facilitator" who holds the context of the dialogue. Opinions will be expressed that will likely differ from those of many participants in the group; however, all participants must refrain from entering into discussions that attempt to break down the opinions of those different from the participants.

This point is well taken: one shouldn't ignore the dynamics of the inherent power relationships with bosses. As a long-time consultant, I doubt that I've ever advised a subordinate to behave collegially with the boss. In fact, I can recall times when I emphasized that, no matter how "friendly" a boss was, the nature of the relationship organizationally was still a "power" one.

2)   The second politeness strategies.

To build a continuous dialogue need politeness strategies, politeness strategies make people feel appreciate and it make people will like to have continuous dialogue. For examples, politeness in Javanese people, who have high politeness, to make a continuous dialogue with them must know them politeness.

As a sociolinguistic phenomenon that connects language and its users to the social world that surrounds them, politeness can provide insights into the very structure of social reality and the process by which it is established and maintained. And through its focus on ethical aspects of social interaction, it can expose the fundamental nature and the inner workings of morality in our everyday lives. Although a highly specific subject matter, politeness therefore touches on issues far beyond its immediate borders.

In a critical state-of-the-art review of the field, examines the extent to which the potential impact of politeness has been explored so far. Through a met theoretical analysis of epistemological, methodological, social and psychological ideologies prevalent in mainstream politeness theory, it offers an overview of sociolinguistic thinking about language and social reality during the past quarter of a century. Analysis of the literature reveals a coherent and consistent ideology underlying the entire field, but also shows how this ideology has caused scientific theory to miss out on many important aspects of the reality of everyday life (Scott/88/1993). His examination of the relationship between science and commonsense thinking, between scientific and everyday notions of politeness, draws attention to issues which remain untouched by current theoretical models and opens up avenues of research hitherto left unexplored.

3)   The third is relation between politeness and continuous dialogue

To make a continuous dialogue must attention politeness strategy, it sure make a relation between politeness strategies and continuous dialogue. People will like have a long dialogue if they feel appreciate with the interlocutor. The relation between politeness strategies and continuous dialogue is important in building a continuous dialogue. How ever, if have a dialogue with important people, like lecture, professor, regent, governor, cabinet ministry, president, or etc. if don’t have a politeness strategies they will end the dialogue fast and don’t want have dialogue with we. Learn a politeness strategy is important to make a dialogue keep running.

Many people not have a politeness or little politeness. Maybe they don’t know how to have a certain attitude polite. The parent must teach they child to have a politeness.

Politeness strategies and continuous dialogue is same important. Relation between politeness and continuous dialogue is very visible. Politeness strategies and continuous dialogue is something to make the interlocutor feel appreciate. The long dialogue will create if the politeness strategies and continuous dialogue be a one unites. For example, if want to have a long dialogue with lecture, the politeness is very needed and necessary. The lecture will like to have a long dialogue with people who always keep politeness in front of them.  If the interlocutor do not have a good polite, the lecture will pas away and do not like to have a dialogue with that interlocutor.

            For next example is if have a dialogue with cabinet ministry, the cabinet ministry is important people in the country. The cabinet ministry will choose with whom they will have a dialogue or talking. Not all people can have a dialogue or discussion with cabinet ministry how ever people impolite. The politeness is important to all the people. Maybe the cabinet ministry will talk with impolite people, but the dialogue will fast and can be sure the impolite people cannot have a opportunity to have dialogue with cabinet ministry again.

4)   The fourth is strategies in building a continuous dialogue

The strategies to make dialogue keep running must attention any point. The interlocutor like if we know the situation of them (Maurice/76/1992). When the interlocutor in bad situation. Don’t ask to have dialogue. The point must attention as a strategies to make dialogue keep running divide in 7 (seven) part.

            4.1)  Time

Before make a continuous dialogue with the interlocutor, look the time first. Do not invite people to dialogue if the people busy or sleepy or don’t want to disturb. The interlocutor like if we appreciate them. Don not makes a continuous in mid night. The interlocutor maybe feels sleepy. If the interlocutor feels sleepy, can give the interlocutor to sleep and have a dialogue in next time. If we force to have a dialogue will make the interlocutor bored or maybe will make the interlocutor angry. So do not try to call people at night just to say hello or want to tell story about something not important. Call at mid night must have an important reason. Maybe someone die or someone needs help.

            The important strategy is known how the interlocutor feels. Time is one thing must notice before. If the interlocutor busy, don not try to ask to make a dialogue. Maybe it will be a short dialogue. To make a continuous must emphasize the interlocutor feel, how ever not important discussion. If not notice emphasize the interlocutor can make the interlocutor bored or maybe will make the interlocutor angry.

            4.2)  Person or the interlocutor

After time, the important thing must notice is the interlocutor. Before have a long dialogue must know who the person is. Do not hurt the interlocutor. What the habit and the characteristic of the interlocutor. If the person is an important people, we must know how to talk with them. Many people think he or she important although he or she not too important. If the interlocutor is a busy people, do not make a dialogue too long or if the interlocutor is an angry person do not try to ask a question will make angry or hurt. Try to ask an easy question.

            4.3) Theme

 Before have a dialogue with the interlocutor, must prepare what we will talk about. If we don’t have a theme, the dialogue will be bored and cannot keep the dialogue running. Many things can be the theme to have a dialogue. For examples is if the interlocutor like car, find theme about car, or if the interlocutor like film, find the theme about new film in theater.

4.4)  Situation

Before have a dialogue must attention the situation. Do not ask someone to talk in a bad situation. The bad situations are like flood, earthquake, fire, and any disaster. In bad situation people usually too busy to have a dialogue.

In sometime, people do not want to talk or have a dialogue. In some situation people like alone to calm themselves. If the interlocutor sad, try to make they happy, but do not force.

4.5) Culture of interlocutor

 Every people have a culture and the culture is different (Charles/82/1991). Cultures in the world are many. To learn all is difficult. Politeness is important here. For example is a Javanese person, the Javanese people have a good polite. The culture in java teach the person to have high polite. The politeness in java has been being a habit. The characteristic of Javanese is full of politeness.

For next example is the batak, people in batak have a little polite. The batak people have a bad habit, they always speak to loud. For the people from java, a batak person is not gentle. it for the real batak, if the batak people usually associate with many people from other culture was learn the politeness. They know how to have a good dialogue keep running. 

            4.6) Place

            Dialogue need place too. Before start the dialogue, looks the place before. Are that place is comfortable to keep dialogue running.  If the interlocutor in fish market or in meat market, maybe they don’t want to have dialogue because in fish market is smell bad and too many people there.

            4.7) A good listener

            To keeping dialogue continues must be a good listener. Take a minute, right now, to ask yourself for your personal definition of listening. Think about that activity you identify with listening? How do you know you are listening? Being listened to? What does listening feel like? How could your listening be enhanced?

The way we listen, has a lot to do with our capacity to learn and build quality relationships with others. When are able to suspend judgment and listen to diverse perspectives we expand and deepen our world view. It is the act of listening that allows for integration and synthesis of new insights and possibilities. When listen deeply we are willing to be influenced by and learn from others. (Linda/124/2003)

In Dialogue, listening also involves developing our ability to perceive the meaning arising both at the individual level and within the group. What assumptions are we hearing, which ones are shared? Listening for shared meaning informs us about the culture we live in, and presents us with the opportunity to make choices about our decisions and actions.

       5) Skill Building Blocks and Guidelines for Dialogue

The building blocks and behavioral guidelines outlined below are concepts that form scaffolding for Dialogue. Like the scaffolding used in construction to aid in the initial stages of building, they are meant to help provide an environment conducive to unfolding the dialogical process.

Rather than a set of rules, you might think of them as reminders of the level of attention which lies at the core of Dialogue. Attention to our thinking, our feelings, our communication, assumptions and judgments. Attention to the unfolding meaning of the group, the spirit of inquiry and the pauses for reflection that lead to learning and understanding.

Held lightly, these guidelines and building blocks will help you enter into Dialogue. Held too firmly, they will trap you in just one more structure and limiting system. Dialogue is a living process and requires the willingness of all participants to be open to letting go of the known in order to discover new perspectives and understanding. As one writer so eloquently put it, "We must be prepared in each moment to give up (our ideas of) who we are to discover all we may become. So, by all means use these guidelines to help you begin your exploration of Dialogue, and in each moment, be prepared to release them and let your attention guide you to the next level of learning.

6) Behaviors that support dialogue

When listen and suspend judgment open the door to expanded understanding. When speak without judgment open the door for others to listen to us. Our respect is grounded in the belief that everyone has an essential contribution to make and is to be honored for the perspective which only they can bring. Again, in dialogue, all participants and their contributions are absolutely essential to developing an integrated whole view. No one perspective is more important than any other Dialogue is about power with, versus power over or power under.

In dialogue inquire to discover and understand others perspectives and ideas and advocate to offer our own for consideration. The intention is to bring forth and make visible assumptions, relationships and gain new insight and understanding.

Often tend to advocate to convince others of  positions Therefore a good place to start with this guideline is to practice bringing more inquiry into the conversation. Our intention is to learn to from each other, to expand our view and understanding, versus evaluate and determine who has the "best" view.

BAB III

CONCLUSION

            Dialogue with politeness is a culture of our country. Sometimes people did not use politeness in a dialogue. Citizen of Indonesia always notice politeness because Indonesia famous with the politeness. Build a continuous dialogue with though politeness strategies must always do in every dialogue. It is the characteristic of Indonesia citizen. How ever, in some city in Indonesia not use politeness. Some tourism feel enjoy spend they holiday in Indonesia because they love the culture and the politeness. Some tourism loves the beach too.

            The politeness strategies in build a continuous dialogue is important. Many things must attention before talking or have a continuous dialogue. All the things must notice before talking or have a continuous dialogue were talk in the discussion part.

            The politeness must teach to child to make it a habit and the character of the child. Some parent did not teach they child to learn about politeness until the child grow and being a teenager and do not know about politeness. Teach politeness to child is easy. To teach teenager or adult is not easy because they did not do it usually. The child must learn about politeness until they make the politeness as a habit.

Bibliography

Bohm, David , Changing Consciousness, Exploring the Hidden Source of the Social, Political        and Environmental Crises Facing our World. Pegasus, New York, NY. 1992.

Cook, Scott D.N. and Yanow, Davora. Culture and Organizational Learning. The Journal of

            Management Inquiry, Vol. 2.1993.

Freidman, Maurice. Dialogue and the Human Image. Beyond Humanistic Psychology. Sage            Publications, Newbury Park, CA 1992.

Isaacs, William. Dialogue and the Art of Thinking Together. Doubleday, NY, 1999.

Johnston, Charles M., M.D. Necessary Wisdom, Meeting the Challenge of a New Cultural Maturity. ICD Press. Seattle, WA. 1991.

Linda L, Kay. Practicing the Sacred Art of Listening; SkyLightPaths Publishing. Woodstock,

 2003

Yankelovich's, Daniel. The Magic of Dialogue. Simon and Schuster, NY, 1999.

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Starting curriculum outcomes

Aim

Purpose of aim statements:

·         To provide a clear definition of the purposes of a program

·         To provide guidelines for teachers, learners, and materials writers

·         To help provide a focus for instruction

·         To describe important and realizable changes in learning

The aim statements reflect the ideology of the curriculum and show how the curriculum will seek to realize.

These statements reflect several of the philosophies in the preceding section. The following are examples of aim statement from different kinds of language programs.

A business English course

·         To develop basic communication skills for use in business contexts.

·         To learn how to participate in casual conversation with other employees in a workplace.

·         To learn how to write effective business letters.

A course for hotel employees

·         To develop the communication skill needed to answer telephone calls in a hotel

·         To deal with quest inquiries and complaints

·         To explain and clarify charge a guest’s bill.

Aim statements are general derived from information gathered during a need analysis. In developing aim statements, it is important to describe more than simply the activates that students will take part in.

Objective

An objective refers to a statement of specific changes a program seeks to bring about and result from an analysis of the aim into its different components. Objectives generally have the following characteristics

·         They describe what he aim seeks to achieve in terms of smaller units of learning.

·         They provide a basic for organization of teaching activities

·         They describe learning in term of observable behavior or performance.

Because the aim relates to writing business letters, an objective in the domain of telephone skills is not consistent with this aim. Either the aim statement should be revised to allow for this objective or the objective should not included.