The God Of Small Things

The God Of Small Things Intertextuality signifies the inter connectedness of one text with other texts and it reveals the presence of one text within the other and highlights the fact that no text can have an independent meaning. Every text takes something from the previous texts, and lends something to the future texts. Every text takes something from the previous texts, and lends something to the future texts. Intertextuality is the shaping of texts meanings by other texts. It can refer to an authors borrowing and transformation of a prior text or to a readers referencing of one text in reading another. (Wikipedia). The term intertextuality was coined by the poststructuralist theorist Julia Kristeva in her article Word Dialogue which was published in 1966. Intertextuality generally signifies that the literary works are not a closed network and are not autonomous in nature. Today, intertextuality is used frequently and it has become a part of our notion as one watching film or TV, reading novel , or experiencing art. Graham Allen describes the concept of intertextuality as one of the central ideas as he argues: Texts, whether they are literary or non-literary, as viewed by modern theorists, as lacking in any kind of independent meaning. They are what theorists now call intertextual. The act of reading plunges us into a network of textual relations. To interpret a text, to discover its meaning, or meanings, is to trace those relation [. . .] Meaning becomes something which exists between a text and all other texts to which it refers and relates (Allen, Graham., Intertextuality: New Critical Idio m Series. Rutledge Publications, London, 2000, p.1) The theory of intertextuality is developed by poststructuralist and postmodern theorists, has become an effective appropriation strategy for postcolonial writers. Postcolonialism is chiefly characterized by questioning and subverting the authority. Pramod K. Nayyar defines postcolonial literature as: Postcolonial literatures seek to address the ways in which non-European (Asian, African, South American, but also settler colony) literatures and cultures have been marginalized as an effect of colonial rule, and to find, if possible, modes of resistance, retrieval and reversal of their own pre- colonial pasts. (Nayyar K, Pramod., Postcolonial Literature: An Introduction., 2008, Dorling Kindersley publications, Delhi). The sense of interconnectedness between different cultures is particularly significant in the postcolonial context, a context which arises due to the meeting of cultures. Arundhati Roy uses global referenced intertextuality to such a great extent in her novel. Intertextuality as a device in literary texts can be deployed at different levels. Roy makes intertextuality a conscious motif and device. The remark made on the twins in the context of the Kathakali performance: Trapped in the bog of a story that was and wasnt theirs. That had set out with the semblance of structure and order, then bolted like a frightened horse into anarchy (Roy, Arundhati. The God of Small Things. New Delhi: India Ink, 1997, p.236). Similarly, a rewriting of texts is suggested in the description of the twins as Hansel and Gretel in a ghastly fairy tale in which their dreams would be captured and re-dreamed (Roy, p.293). Roy makes extended references to texts as different as the popular film The Sound of Music (Roy, p.105-11), Heart of Darkness (Roy, p.125-26,199-200,305-06), Chemmeen (Roy, p.218-20), the Kathakali man and his Great texts like Kama Shabadam (Roy, p.218-20) and Duryodhana Vadham (Roy, p.229, 234). Many passing allusions are made to texts as disparate as popular soap operas like WWFs Hulk Hogan and Mr.Perfect (Roy, p.28), Shakespea res The Tempest, The Jungle Book, The Adventures of Susie Squirrel (Roy, p.58-59), Sinbad the Sailor (Roy, p.80), Julius Caesar (Roy, p.82-83), Ulysses and Penelope (Roy, p.157), the fairy tales about the Three Bears (180) or the Ugly Toad who turns into a handsome prince, Rumplestiltskin (Roy, p.182), Hansel and Gretel, and even literary texts like The Tale of Two Cities (Roy, p.61), The Scarlet Pimpernel (Roy, p.182) and so on (Roy, p.187), a recipe for making jam (Roy, p.195), and the boatsongs of Kerala (Roy, p.196-97). The contexts in which these texts are used are, in general, negative or pessimistic. Roy in her novel especially in the first few chapters used intertext to create an atmosphere of 1960s. She concentrated on fashion and culture to create that atmosphere. But the skyblue Plymouth with chrome tailfins was still parked outside.. (Roy, p.2). The reader will eventually realizes that the attributes from the 1950s belong to Kerala and its inhabitants and that many of the attributes from the 1960s the arrival of Sophie Mol with her mother Margaret. And then they were there, the Foreign Returnees, in washnwear suits and rainbow sunglassesà ¢Ã¢â€š ¬Ã‚ ¦.Maxis and high heels. Puff sleeves and lipstick. Mixy grinders and automatic flashes for their cameras(Roy,140). Chackos exwife Margaret and daughter Sophie Mol arrival to Kerala is a turning point to the novel. Ammu, Chacko, Estha, Rahel and Baby Kochamma get into the à ¢Ã¢â€š ¬Ã‚ ¦ skyblue Plymouth with chrome tailfins à ¢Ã¢â€š ¬Ã‚ ¦ (Roy, p.2) to pick them up at the airport. The Plymouth car has many symbolic values. The Plymouth used to belong to Pappachi, Rahel and Esthas grandfather. Now that he was dead, it belonged to Mammachi, their grandmother (Roy,35). The grandfather was a man who lived according to the British colonisers rules. He was also a patriarch and harassed his family. However, Chacko has taken Pappachis role of being the man in the house. The fact that the car is now driven by Chacko, who is a self proclaimed Marxist, which symbolises the new Marxist rulers of Kerala. The car is thus a symbol of entrapment and also it symbolises the delay in modernity in Kerala. This delay in modernity is emphasised at the airport when the family waits for their guests from London. Estha, Rahel and Ammu are being resistant and suspicious of their guests. This is emphasised by the smell of London and the prosperity brought with the newcomers: Then, there, among the washnwear suits and shiny suitcases, Sophie Molà ¢Ã¢â€š ¬Ã‚ ¦She walked down the runway, the smell of London in her hair. Yellow bottoms of bells flapped backwards around her ankles. Long hair floated out from under her straw hatà ¢Ã¢â€š ¬Ã‚ ¦.(Roy, p.141). Sophie is a symbol of freedom and therefore a threat to old Keralan values. She represents a breath of fresh air with flapping trouser legs and floating hair. Uncle Chackos daughter is only a young girl and still a threat to Esthas and Rahels world. Estha was wearing his beige and pointy shoes and his Elvis puff. His Special Outing Puff. His favourite Elvis song was  ´Party ´.  ´Some people like to rock, some people like to roll,  ´he would croon, when nobody was watching, strumming a badminton racquet, curling his li p like Elvis.  ´But moonin ´an ´a- groonin ´gonna satisfy mah soul, less have a pardyà ¢Ã¢â€š ¬Ã‚ ¦ (Roy, p.37). In order to make a good impression on Margaret and Sophie, Baby Kochamma is showing off, pretending she is not as behind the time as the rest of the family:  ´Elvis Presley, ´ Baby Kochamma said for revenge. ´ Im afraid were a little behind the times here. ´ Every one looked at Estha and laughed (Roy, p.145). However, the childrens attraction to Sophie Mol and the modern world is there: And the three of them, led by Sophie Mol, sashayed across the airport car park, swaying like fashion models, Eagle flasks and Made-in-England go-go bags bumping around their hips (Roy, p.152). Further on, in the tragic story, Sophie Mol drowns and at her funeral she is still surrounded by her London-ness: She lay in it (the coffin) in her yellow Crimplene bellbottoms with her hair in a ribbon and her Made-in-England go-go bag that she loved (Roy, p.4). Now her hair is in a ribbon. Modernity and change will perhaps never survive in Kerala. Estha and Rahels fear of losing their place in the family is partly explained by the The Sound of Music intertext. Before picking up Margaret and Sophie at the airport in Cochin, the Ayemenem family went to see The Sound of Music. However Chacko and Ammu had different views on the film: Chacko said that going to see The Sound of Music was an extended exercise in Anglophilia, while, Ammu said,  ´Oh come on, the whole world goes to see The Sound of Music. Its a World Hit( Roy, p.55). Rahel and Estha were on their way to Cochin to see The Sound of Music for the third time. They knew all the songs and to know all the songs is also imp ortant to the reader. this time the film would mean something special to the children. Estha and Rahel are scared of loosing their uncle to Sophie Mol and Margaret. They feel as if they are not good enough. In comparison with the children in The Sound of Music, no child would be good enough: Captain von Trapps seven peppermint children had had their peppermint baths, and were standing in a peppermint line with their hair slicked down, singing in obedient peppermint voicesà ¢Ã¢â€š ¬Ã‚ ¦ (Roy, p.110). Estha is definitely not peppermint clean and he has been molested by the Orangedrink Lemondrink man. Shocked by this experience, Estha wonders if ever a Captain von Trapp, an uncle Chacko or a father could love him and Rahel. Estha imagined that Captain von Trapp had some questions of his own. (a) Are they clean white children? No. (But Sophie Mol i s.) (b) Do they blow spit bubbles? Yes (But Sophie Mol doesnt.) (c) Do they shiver their legs? Like clerks? Yes (But Sophie Mol doesnt) (d) Have they, either or both, ever held strangers soo-soos? Nà ¢Ã¢â€š ¬Ã‚ ¦Nyes (But Sophie Mol hasnt.) (Roy, p.106). Apart from Esthas comparison between him and the peppermint children in the film, there are also several images connected to Baby Kochamma. Baby Kochamma was in her youth very much in love with a Father Mulligan, working in Ayemenem. She decided, at a young age, to become a nun, while waiting for her love for him to be returned. However, the love was never returned and Baby became disillusioned. In The Sound of Music Julie Andrews or Maria is also a nun. The life in the convent does, however, not fit Marias personality and neither did it fit Baby Kochammas. They both escaped the convent life. Still, Baby Kochamma liked the early nun bits best in the film. Ammu explained to Estha and Rahel that people always loved best what they identified most with (Roy, p.98). Although Baby Kochamma escaped the convent life, she somehow still identified with the nuns. She is jealous of other peoples love and happiness, and especially Ammus: They [the nuns] had complaints to make to their Reverend Mother. Sweetsinging complaints. About Julie Andrews, who was still up in the hills, singing The Hills Are Alive with the Sound of Music and was, once again, late for mass: She climbs a tree and scrapes her knee, Her dress has got a tear. She waltzes on her way to Mass And whistles on the stairà ¢Ã¢â€š ¬Ã‚ ¦ And underneath her wimple She has curlers in her hair! (Roy, p.99-100) These lyrics will lead the reader back to Baby Kochammas feelings about Ammu and Ammu, a divorced woman, who should feel shame and guilt over her failures, does the contrary and is in love. She subscribed wholeheartedly to the commonly held view that a married daughter had no position in her parents home. As for a divorced daughter according to Baby Kochamma, she had no position anywhere at all. And for a divorced daughter from a love marriage, well, words could not describe Baby Kochammas outrage. (Roy, p.45). Thus, within the interpretation of The Sound of Music the reader also has to know the intertext Let it Be by The Beatles in order to link Baby Kochamma to the nuns, Julie Andrews to Ammu and jealousy to love. Ammu is in love with the untouchable man Velutha. She has known him all her life and although he is untouchable, Ammus family has treated him with a certain amount of respect. However, this does not mean that they would accept a relationship between her and Velutha. Therefore, on some days , Ammu cannot help feeling happy, although sad about the fact that he is untouchable for her. She sometimes wakes up to the sound of music, just as anyone being in love does. Still, Ammu knows that the laws say Let it Be. However, as the reader delves further into the plot, Ammu is touched by the untouchable Velutha. Thus, the line I wake up to the sound of music, Mother Mary comes to me refers to their nightly meetings. Mother Mary is Baby Kochamma, speaking for the rules given by Christianity and Caste systems and yet, Mother Mary is also love, in the shape of Velutha. Through this maze of imageries the reader can understand how Baby Kochamma hates Ammu. The novel eventually develops into several tragedies where one of them is the horrifying ending of Ammus and Veluthas relationship and Veluthas death. There are many coinciding circumstances, although it is Baby Kochammas jealousy and personal disappointments that will have the most devastating consequences. In the film, Rolf is the oldest peppermint daughters boyfriend. He is a trustedperson, as if he belonged to the family. He becomes, however, a Nazi and betrays the family von Trapp. Sadly, a parallel between him and Baby Kochamma can be found. Baby Kochamma also becomes a betrayer, although she is one in the family (Roy, p.313-320). She turns from a nun into a betrayer. This imagery, it is also linking Baby Kochammas betrayal with a negative view on Christianity. There are again a multitude of messages cooperating on different levels in the intertext The Sound of Music. Uncle Chacko, the self proclaimed Marxist, who in a way is a betrayer as well. From being almost as a father to Estha and Rahel, he turns his back on them when Margaret and Sophie arrive. Uncle Chacko is thus a symbol of Marxist ideas and the Marxist government ruling Kerala at that time, a government picking the best apples from the basket of Marxism, just as Chacko does. The Love in Tokyo intertext was a successful Bollywood film released in 1966. The film plot involves forbidden love affairs just as in The God of Small Things. However, the most important symbol from this intertext is the two beads on a rubber band holding Rahels hair together: Most of Rahels hair sat on top of her head like a fountain. It was held together by a Love-in-Tokyo two beads on a rubber band, nothing to do with Love or Tokyo. In Kerala Love-in-Tokyos have withstood the test of time, and even today if you were to ask for one at any respectable A-1 ladies store, thats what youd get. (Roy, p.37) Rahel and Estha are twins. I get the impression from Roy that twins form a unit, and that when they are separated, they are just halves. They are Two beads on a rubber band (Roy, p.37). One of the many tragedies in this story involves Estha being sent away to live with his father, while Rahel stays in Ayemenem. The children do not understand the causes of all the tragedies and as children often do, they blame themselves. When they meet in Ayemenem again, they have not seen each other for twenty years. They have therefore not bean able to deal with their complexes of guilt and separation. As Rahel saw her brother in the bathroom, she thought of him: He was a naked stranger met in a chance encounter. He was the one that she had known before life began. The one who had once led her (swimming) through their lovely mothers cunt (Roy, p.93). Now, imagine the two beads, Rahel and Estha, being pulled apart as much as it is possible. As the rubber band is at its breaking-point and the puller has to let go, the beads will slip out of hands and by the force of the pulling, crash into each other: They were strangers who had met in a chance encounter. They had known each other before Life began. There is very little that anyone could say to clarify what happened next. Nothing that (à ¢Ã¢â€š ¬Ã‚ ¦) would separate Sex from Love. Or Needs from Feelings (à ¢Ã¢â€š ¬Ã‚ ¦) Only that there were tears. Only that Quietness and Emptiness fitted together like stacked spoons (à ¢Ã¢â€š ¬Ã‚ ¦) Only that what they shared that night was not happiness, but hideous grief. (Roy, p.327-328) Roy uses intertextuality to a great extent in order to give the story a deeper meaning than what it encompasses on a surface level. However, since a deeper meaning can be found in most fictional work when analysing images and metaphors.

Low Savings :: essays research papers

Americans on average, save less than 1% of their after-tax income today compared with 7% at the beginning of the 1990s. U.S. citizens are saving less because, of the higher cost of housing and interest rates. Many homeowners believe that rising real estate values give them the necessary savings they would otherwise have set aside. The housing boom, like the stock market boom before it, allowed Americans to save without having to reduce consumption. As the value of their assets rise, people naturally feel richer. Consumer spending has held up not because incomes have risen, but because consumers have taken on more debt, mostly by borrowing against rapidly rising housing prices. The marginal propensity to consume is affected by consumer confidence and interest rates as they affect the rate of return on savings. With fewer dollars available as savings to banks and other financial institutions, interest rates are higher for both savers and borrowers than they would otherwise be. That makes it more costly to finance investment in factories, equipment, and other goods, which slows growth in the GDP. The lower savings rate meant a higher consumption rate, which stimulates more spending, more income, and thus more spending, in a self-feeding process known as the multiplier effect. People do not save for the sake of saving. They save to spread consumption over their lives. Also the U.S. has a consumer culture, with consumers always having to â€Å"keep up with the Joneses† Kids seem entitled to deserving goods that other kids own. Since consumers will be spending more rather than saving, equilibrium GDP will not be balanced. Unemployment and inflation will occur since low spending by investors does not balance the low savings rate of consumers. Our high consumption, low savings economy has worked only because our European and Asian allies have been willing to save and produce more than they consume.

The Debate of Proposition 8

Should sexual preference determine marriages? This is the ongoing debate our generation will have to address. California has been in the epicenters of this debate; as we witnessed voters oppose gay marriage in the elections of 2008. The success of Proposition 8 discriminated against those of homosexual orientation. Proposition 8 adjusted California’s marriage laws to prevent a change in language, favoring the majority of heterosexual America. As California’s constitution in article 1, section 7. reads, â€Å"Only marriage between a man and a woman is valid or recognized in California† (California Marriage Protection Act). This perception of marriage adopted to be law is built upon gender identity ideals that men and women have to fulfill. Women are to marry that of the opposite gender and sex. Accordingly, the language used to describe marriage was contorted by gender ideals in the fight for Proposition 8. Those for Proposition 8 argued it would restore the defin ition of marriage. From this perspective, marriage is seen as a tradition that is natural and immutable. To the contrary, the argument against Proposition 8 states, â€Å"OUR CALIFORNIA CONSTITUTION—the law of our land—SHOULD GUARANTEE THE SAME FREEDOMS AND RIGHTS TO EVERYONE—NO ONE group SHOULD be singled out to BE TREATED DIFFERENTLY† (Official California Legislative Information). Marriage is a right that cannot be exercised by all due to sexual preference. Gay and lesbians are discriminated based on societies resistance to amend the definition of marriage past sexual preference. Additionally, the language used to describe marriage and the roles of individuals, is a major outlining factor behind the issue itself. Analyzing the language used in both arguments allows us to delve further into this question and expose why Proposition 8 should have been abolished. Proposition 8 is simply a resistance to change in language in how we come to define marriage. â€Å"Typically, language changes as a result of social political and economic processes such as lifestyle changes, new experiences, counters with technologies and communication media, colonization, or migration† (Litosseliti 19). Although political action may try to slow down this historical ongoing change in language, just as the world changes, so will the language. Marriage will eventually cease to be defined by the standards of sexual preference. In such, the argument against Proposition 8 holds more validity than those in favor of it. Those opposed to Proposition 8 rely on California’s constitution promise for equal rights and freedom to every person, gays included. This allowed those opposed to use powerful words associated with civil rights such as, equality, dignity, freedom, and respect. These are portrayed to the audience from a gay language lending more of feminine like characteristics of care, nurture, and support. This gay language serves a purpose in relaying the message to oppose Proposition 8. As scholar Don Kulick believes, â€Å"†¦homosexual slang serves communicative functions, the most important of which is to ‘reinforce group cohesiveness and reflect common interests, problems, and needs of the population’ (Sonenschein 1969:289)† (Kulick 250). They used the gay slang as to draw attention from all gay and lesbians to feel connected. They refer to themselves as the â€Å"gay community†. This self maintained identity allows them to reach out to all gays and lesbians. For instance, there is a great example in YouTube, where the protest against Proposition 8 continues. In their advertisement they are promoting the Eve of Justice March for gay rights. In the video words displayed are â€Å"if you believe†¦Ã¢â‚¬  followed by the alternating words such as life, happiness, kindness, beauty, compassion, and love. These words of sentiment and support are a prime example of the gay language inducing activism throughout the gay community. â€Å"In constructing particular subject positions for the readers or viewers, advertisements play a role in constituting identities† (Litosseliti 108). The gay language so to speak allows them to create a desired identity for the gay community, which allows them to mobilize themselves within their civil rights movement. Additionally, the gay community has maintained a similar identity to heterosexual relationships on what role individuals play in a marriage. They believe in the similar manner as to what is expected out of a relationship. For instance in the official voters guide an example of daily interaction between spouses is descript as if to show they are not much different than a heterosexual marriage. The guide postulates, â€Å"When you’re married and your spouse is sick or hurt, there is no confusion: you get into the ambulance or hospital room with no questions asked. IN EVERYDAY LIFE, AND ESPECIALLY IN EMERGENCY SITUATIONS, DOMESTIC PARTNERSHIPS ARE SIMPLY NOT ENOUGH† (Official California Legislative Information). The gay community displays the similarity of marriage interaction in daily life is the same as any other marriage would be. Marriage roles are portrayed to be similar, and the situation presented above uses words such as, hurt and sick. This invokes the audience to relate to the situation presented of care and nurture for one’s spouse. Although, there are some differences in the expected roles in a marriage, for only a single gender identity is shared between the spouses. For instance, in the role of a wedding usually both partners wear the traditional clothing used for their sex. Lesbians dress in wedding dress attire as the gay men wear the traditional suit. This infers that in a gay marriage their roles are different than that of traditional couples. It objectifies the image of two masculine or feminine figures in a relationship, demonstrating marriage is about love, and not fulfilling prescribed gender roles. The symbolic meaning of commitment is also displayed through the exchange of wedding bands. The gay community’s ideals on marriage are centered more around love than sexuality. Gays use this traditional wedding practice as a way to explicate the language of love, and equality in marriage. To the contrary, those in favor of Proposition 8 argue the need to restore the definition of marriage for the sake of protecting the children. They argue that marriage itself is traditional and the meaning needs to be reallocated for sexual preference. The argument is made that domestic partnerships give all the same rights as a marriage just the title is different. Further, the language used to describe gay marriage is severely negative. Gay marriages are described as â€Å"same-sex marriages† for the sole purpose of pointing out the sexuality of the marriage. We can distinguish this in the arguments presented that our children are to be protected from. The voter’s guide reads â€Å"It protects our children from being taught in public schools that ‘same-sex marriage’ is the same as traditional marriage† (Official California Legislative Information). The argument uses strong words such as protect and traditional as if gay marriage were a threat to our society. Those in favor of Proposition 8 question why they should have to deal with gay marriages when raising children. As I recall there was an advertisement on television during election warning people about societal issues our children will have to deal with. The commercial demonstrated a hild’s confusion as to why she had 2 daddies, yet mommies were the ones who made the babies. The child’s confusion of marriage sexual identities promotes gay marriage as a social issue in raising kids. Those in favor of Proposition 8 claim that gays are putting their adult desires first before the children. Derogatory terms are used in protests against those who oppose Proposition 8. In rallies across California supporting Proposition 8, such as the one on the left, implement the feeling of hate. The term fag implies a negative connotation upon the being homosexual. Additionally, the word depraved implies that the gay lifestyle is a social burden to America. Those who support the banning of gay marriage perceive this as a social problem of a minority group trying to change social culture. Gays should live private lives and not bring their lifestyle to the public arena and force society to change. Moreover, the argument against Proposition 8 holds a much stronger stand against those who support it. First, we must understand that language in society will always change and adapt to the needs of society. Marriage just as many other words will be redefined as society expands out of the two traditional gender roles. The gay community needs to be included as the law has to prescribe to everyone equally. As we see in the protest rallies, the movements’ association with civil rights of the blacks helps their argument gain solidarity. A popular slogan across protests was â€Å"Gay is the new Black†. I experienced protestors in Fresno, CA yelling this to supporters of Proposition 8. The correlation of the blacks civil rights display their desires and emphasize discrimination. In addition, supporters claim children will be confused as to sexuality preferences, yet sexuality preferences don’t usually profess themselves until puberty. In this adolescence the children will be able to cognate their own sexual preference. Those in support are simply trying to prevent gays from their prescribed rights. When have we ever heard of a vocabulary word that needed its definition restored? Marriage is defined differently by many societies and who are we to say that a minority group should be exempt from it. As the gay language further manifests itself with civil rights language, it will draw increasing support from the gay community as well as civil rights activists. Works Cited California Marriage Protection Act,  § 7. 5. Kulick, Don. â€Å"Gay and Lesbian Language. † Annual Review of Anthropology 29 (2000): 243-85. Litosseliti, Lia. Gender and Language Theory and Practice. New York: A Hodder Arnold Publication, 2006. Official California Legislative Information. 04 Nov. 2008. California Legislation. 05 Mar. 2009 .

Privatization of Universities Greece and Italy - 2312 Words

Over the past three to four years, students and teachers have expressed their opinion, anger, and frustrations on their governments trying to privatized universities. Privatizing universities does not always have a positive effect on people but it does help the country to cut down their debt crisis like what had happened in Greece. The students and professors in Greece and Italy have demonstrated and protested on opposing the idea of privatization of universities or public education. It was the beginning of a new era in student’s movement in Europe and North America. Comparing the two movements of students and professors in Greece and Italy in explaining whether the demonstrations were successful, what were their tactics was there any†¦show more content†¦For example, in Greece, there were 21,000 applicants to study informatics in the public university system but there were only 125 available places (Psacharopoulos, 2004). Another reason why public system dominates is political votes. When political candidates campaigns around the country to gain votes, one of the way to generate more votes is to tell the people that in the name of equity higher education is free. That line generate votes for the candidate because in many people’s mindset that going to university is expensive and to have free education system it would benefit themselves, their children or even their grandchildren. Parents interest to have their children study free in a state university system. In Greece, obtaining a degree is a passport to civil service jobs but the question of quality of the degree is another question mark that needs to be answered. Greece is a small country that has 17 universities and more than 30 technological institutes are spread over a huge geographical area. In Greece, public education including preschool, elementary schools, and universities is free for everyone in any socio-economic status. 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