Arnolfini Analysis free essay sample

His salary and position in the court system made Van Eyck a successful artist in comparison to other Netherlands artists, whose survival was dependent upon what they made from paintings alone. Jan van Eyck did paintings for private customers outside of his salaried Job. One thing that is unique about Van Eyck is that he signs his paintings in rare and unusual places, an example is the Arnolflni Double Portrait. The Arnolfini Double Portrait is an oil painting that was done on an oak panel that was dated by Van Eyck in 1434. This particular ainting has been known by a couple of titles such as The Arnolfini Wedding, The Arnolflni Marriage and the Portrait of Giovanni Arnolflni and his Wife. This painting is not very large in size it measures 33 X 221/2 but it does have a large story to tell which is not exactly obvious in the painting itself. The painting is thought to be a portrait of Giovanni Arnolflni and his wife, in their home in the Flemish city of Bruges. We will write a custom essay sample on Arnolfini Analysis or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page This painting was bought by the National Gallery in London in 1842. Today the painting is in really good condition considering how old it is, the paint loss is minimal nd has been touched up. Van Eyck used vertical and horizontal lines to show the depth of the room as well as the objects in the room. At first glance, the painting is very realistic and depicts a man and a woman that are holding hands. The couple is obviously inside a room with a substantial amount of light coming through the windows, and the woman appears to be pregnant. The couple is assumed to be Giovanni di Arrigo Arnolfini and his wife Giovanna Cenami and is supposedly painted in their bedroom. This particular painting is also suggested to be a form of a marriage certificate for the couple. Van Eyck has many hidden meanings to things in this painting. Once you look closer at the painting you will notice small things such as the chandelier candle holder only has one candle lit on the entire thing. This is supposed to symbolize marriage in the Flemish culture and the one candle being lit is also supposed to symbolize the presence of the Holy information and different perspectives about this ordinary looking painting. I went to wiki first to look up the overall information about the Arnolflni Double Portrait. According to the wiki the way in which the couple is standing shows a onventional 1 5th century view on marriage and the roles. By the young woman standing next to the bed and being next to the man in the portrait shows her role as the caretaker while his position next to the open window shows that his role takes place outside of the house. Another thing that Jan van Eyck did to symbolize the role of the two was by their gazes; Giovanni was looking straight ahead while she was not looking straight ahead but directly at her husband to her right. The way in which the couples hands are positioned is yet another indication of the roles in which the two lay. His hand, according to wiki, represented his commanding position of authority, while her hand is in a more submissive position. This doesnt directly mean that her role is any less than his but that they are on a more equal level. Her face may be gazing at him, this shows that she is his equal because she is not looking down at the floor; by her not looking directly at the floor it also shows that the couple comes from wealth. I had learned in my art appreciation class from high school that the wife in the painting appears to be pregnant but actually was not. In that era it was the amount of material that measured your wealth, by the woman having an excess of material that she has to hold up symbolizes that they are a wealthy couple. Also an interesting fact that Mrs. Guthrie shared was that the woman in the painting supposedly died without ever having a kid, so if that is the case then the woman could not be pregnant but only appears to be pregnant. After doing some more research and reading I found out that the style of clothing for wealthy woman was very similar to her dress, which further supports the reason for Van Eyck to paint her in that ashion. Another opinion of her attire is that it symbolizes fertility and the hope for a child in the future. The green color of her dress also means hope and the white cap could mean that she is either a virgin or already married to Giovanni. The shoes being off and to the side of the room is said to be done out of respect for the wedding ceremony and to symbolize that the ceremony is taking place on what was known as holy ground. Another interesting fact I found was that during this era husbands would give their wives clogs to show stability and tranquility. Behind the ouple you can notice that the curtains on the bed and bed set are both red which signifies love, and red on the bed shows the physical part of love as a married couple. Van Eyck used many different things to signify the couples desire to have a child. The dog in the front center helps to symbolize this. If you look to the headboard you can see what is thought to be a carved fgure of Saint Margaret who is supposed to be the saint of pregnancy and childbirth. You can look past the subjects and see that there is a mirror in the back of the room, you may not be able to correctly identify what is een in the mirror unless you zoom in and look a little closer. Once you look closely at the mirror you will see that around the frame of the mirror there are different scenes that are from the Passion of Christ and could quite possibly represent the promise of salvation from God. Also the thing that I found even more interesting was that Van supports the idea that this painting is actually a form of a marriage certificate since there were witnesses present. Jan van Eyck did an awesome Job on capturing this moment in time. He created this ainting with nice complimentary colors that have meaning behind them such as the uses of red and green. This particular painting he chose to use oil paint instead of the easier choice of tempera paint. With the oil paint he was able to blend the colors together by painting wet in wet to give the painting a three dimensional form. Van Eyck was truly a talented artist from his time and this particular painting shows Just how talented he was. Works Cited http://en. wikipedia. org/wiki/Arnolfini_Portrait http://www. ibiblio. org/wm/paint/auth/eyck/arnolflni/

Once Upon a Psychological Theory essays

Once Upon a Psychological Theory essays Many parents read fairy tales to their children. Young people are able to use their imaginations while listening to these fantastical stories. Filled with dragons, witches, damsels in distress, and heroes, these tales stay in the mind children for years to come. However, these young listeners are getting much more than a happy ending. Fairy tales such as The Goose Girl, The Three Little Pigs, Cinderella, and Snow White one can find theories of psychology. Erik Eriksons theories of social development as well as Sigmund Freuds theory of the map of the mind and his controversial Oedipal complex can be found in many fairy tales. Within every fairy tale there lies a hidden lesson in psychology. In 1963, psychoanalyst Erik Erikson developed one of the most comprehensive theories of social development. The theory centers around eight stages of psychological development. One of the stages, autonomy versus shame and doubt, occurs between the ages of one and a half and three years old. In this stage toddlers develop independence if freedom and exploration are encouraged. Autonomy itself means having control over oneself. At any given moment, our behavior, including this sense [autonomy], is influenced by the outer environment and our inner psychological state (Restak 268). If they are overly restricted and protected they develop shame. Shame is the estrangement of being exposed and conscious of being looked at disapprovingly, of wishing to bury ones face or sink into the ground. (Blake 115). The key to developing autonomy over shame and doubt lies in the amount of control. If parents control their children too much the children will not be able to develop their own se nse of control in the environment around them. However, if the parents provide too little control the children will become overly demanding. Gain...

Recommendation Report on Water Provision Methods at St. Osyth Essay

Recommendation Report on Water Provision Methods at St. Osyth - Essay Example Alternative ways of providing water t-o people living in this area is necessary so as to eliminate problems associated with water scarcity such as starvation and dehydration. This report is a recommendation of the best ways to provide water in these arid areas for the people around there (Funamizu et al, 2008; p. 15). The participants in this investigation were drawn from different t sectors in order to understand how the geographical limits would be combated in order to deliver effective provision of water. Background information St. Osyth in the coastal strip of East Anglia in Britain was identified as one of the areas that require recommendations of efficient water supply. Off0icially, it is the driest area in Britain with an annual rainfall of 20.20 in (513mm). As such, two ways of water provisions were selected for analysis and comparison in order to identify if whether both can be alternatively applied or if only one can be adopted for success of solving water shortage and cris is that often characterized these regions. These investigation and its consequent recommendations follow a long list of studies that have been done in identifying the problems associated with water supply and sanitation and that also face the OECD countries. However, several problems have been identified with regard to water supply and sanitation in general. The major problem has always been the balance of cost and sustainability with regard to water supply infrastructure.... Water provision typology Decentralized versus Centralized infrastructure Decentralized water provision infrastructure describes a local source of water and is also treated locally. At St. Osyth, wells can be dug in large scale in order to provide water at the local levels for use. The area administration should take it upon itself to commission a couple of large wells that have the potentials of producing enough water that can sustain the demand. The harvest of grey water which describes the recycling of non-industrial waste water, majorly a product of the domestic usage can be put into good use. The water is harvest treated and stored to feed the demand when the levels of water in the wells go down. According to USEPA, this non-industrial water is undrinkable but can fit efficiently in flushing of toilets, farm irrigation and other necessary purposes apart from drinking. Decentralized water infrastructure also includes the reclamation of water. Reclaimed water refers to originally w aste water but which been subjected to different levels of treatment in order to remove certain water impurities and solid waste. This water can be used for fire suppression, dust control and most importantly irrigation. When highly advanced treatment methods are applied, the reclaimed water can be used for more potable use such discharging the water into another water body before being utilized in other potable systems (Dolnicar and Schafer, 2009; p. 83). Centralized Fresh water Rain and storm water, reclaimed and grey water may be described under decentralized infrastructure but can also be identified as a singly different way of providing water at St.Osyth. However, in this case the most

The Legal and Ethical Environment of Business Research Paper

The Legal and Ethical Environment of Business - Research Paper Example 2. Compare the American legal system to the international legal environment of business.   We live in a global economy where goods are manufactured in one country and are packed in other country. In search of cheap labor, raw material and talent, businesses have expanded themselves and have crossed the physical boundaries. The legal of system of every country is different from other. Different countries possess different legal systems however some countries share same legal system for instance countries like Australia, United States and India uses common law systems. In a civil law system, legal system and laws are based upon different and unique circumstances. Some countries legal systems and ideologies are based upon religion for instance Saudi Arabia, Middle East, Pakistan and Iran etc. These nations follow the systems of Koran and Sunnah. Some countries have civil legal system where judges do not have much flexibility and authority to apply law such as Germany, Russia and Franc e. It is highly essential to interpret the legal system and law while doing business international and its affect on commercial activities (Hiray, 2007). 3. Recognize the principal legal and ethical issues facing managers Managers have to face number of issues in their day-to-day dealings. Most of them are related to ethical and legalities. Some principle ethical and legal issues faced by managers are: Ethical Issues Identifying and resolving the dilemmas of ethical situations Maintaining high standards of ethics while conducting business transactions Providing uniform treatment to all the workers in the work environment Keeping the rights, obligations and concern for environment, stakeholders, employees and company Taking decisions after considering the ethical consequences Legal Issues Safeguarding the private and confidential information of the company in accordance with the law Complying with the domestic and international laws while doing business dealings Accepting accountabil ity for the actions and judgments of individual Apart from above mentioned principles, some other ethical and legal issues are related to fraud, marketing tactics and discrimination. 4. Argue the importance of ethics and social responsibility in the business world.   The importance of ethical and social responsibility in any business is that ignoring these important aspects can cause loss of huge time and money to any business. The unquestionable and unethical social practices can be devastating for any size of business. Nowadays, the impact of business decisions on environment has become more important than ever before. Consumers and watchdogs do not leave a single chance to suspect and call out a business, which is mistreating the natural resources and causing devastating effects on environment. Good social and ethical practices are keys to any company’s success. Therefore, nowadays, along with the objective of making profits, the companies are also trying to make an obje ctive of being environmental friendly. The idea that philanthropic efforts are unfavorable to the success and profitability of any business has become obsolete option. 5. Apply ethical frameworks to business situations.   In case of any ethical dilemma, the best way to resolve the issues is to apply ethical framework to that situations. The most widely known ethical framework is mentioned below. Recognizing the Ethical Dilemma Gathering Facts and

Civil Rights Activist Essay Example | Topics and Well Written Essays - 750 words

Civil Rights Activist - Essay Example The Civil Rights Movement is often compared to the "David against the Goliath" fable because it was a tough battle against overwhelming odds. On one hand were the oppressors who were extremely powerful in terms of strength, numbers and political power, while on the other hand were the oppressed, and all they had was a dream, and an undying tenacity to achieve that dream. What makes it one of the most important events in the annals of world history is that this movement was largely successful. This is bolstered by acts such as The Brown decision in 1954, the Civil Rights Act of 1964, and the Voting Rights Act in 1965 all of which helped bring about the demise of the entangling web of legislation that bound blacks to second class citizenship (loc.gov, nd). During these turbulent times, there were several visionaries who surfaced to make a change. These were great men who saw and understood that what was happening around them and to them was unfair. The Civil Rights Movement is largely associated with the life and struggle of Martin Luther King JR, however, it would be unfair not to identify the work done by several other men and women of that time in this regard. One such person who is unfortunately barely ever mentioned or completely ignored in the pages of history was Medgar Evers. It was in an oppressive world of White domination that Medgar Evers was born, on July 2 1925 to James and Jesse Evers in Decatur, Mississippi (Evers & Marable, 2005). Having taken birth in a devout Christian family, Medgar was instilled with virtues such as self-reliance, pride and self-respect right from a very young age. This made him an assertive boy. He was seen as mean by the local neighborhood. In the autobiography it has been documented that a lync hing of a neighbor that he eye-witnessed, had a profound impact on Medgar's feelings about the racist conditions that surrounded him (Evers & Marable, 2005). In 1943 Medgar left high school and joined the Army. He served the Army in World War II and was stationed in England and France. When he came back home, he joined Alcorn College in Mississippi majoring in Business. Medgar was a very popular student and also received the recognition by being named in the Who's Who in American Colleges. In 1951, Medgar married Myrlie, a freshman girl from his college. By 1952, Medgar had started in his own ways, several attempts to improve the lives of the black American people. In 1952, he became the founding member of Regional Council of Negro Leadership (RCNL) and in that capacity, started assisting the rural blacks to register to vote and promoting memberships in NAACP. Unlike Martin Luther King JR, Medgar was not a supporter of non-violence. He believed that oppressed blacks must fight back, and if necessary also cross the line. In 1954 he was appointed Mississippi's first field secretary for the NAACP. In this role he actively worked for the betterment of the lives of black Americans. He ran several boycott campaigns against racism and institutions that supported it. He also worked towards integrating schools instead of racial segregation. He took up cases where black Americans were not granted their rights in form of denied admissions or rejected loans, and fought for them to obtain justice. Increasingly, Medgar was asked to give public spe eches to inspire

Bharatanatyam Dance Shape Tamil Cultural Cultural Studies Essay

Bharatanatyam Dance Shape Tamil Cultural Cultural Studies Essay Bharatantyam has been embedded in the Tamil culture for centuries, transmitted from generation to generation and evolving over time to uphold its sacredness and its representation of the states traditional identity. Today Bharatanaytam has spread worldwide, performed and practiced across countries and accepted by both traditional and modern masses. However it was only after its rebirth in 1930, when the Devadasi Act was passed, and due to E. Krishna Iyers reworking of the dances movement vocabulary into a socially accepted dance form (On, 2011), that Bharatanatyam gained its respectable social status and hence is why today it plays a crucial role in portraying Indias cultural and traditional identity. This portrayal may be seen as what Bourdieu would call a habitus, which is created through a social, rather an individual process leading to patterns that are enduring and transferrable from one context to another (Powercube, 2012). More precisely, Bharatanatyam is a social measure used to maintain and promote a certain habitus, defining the cultures values which are transferred both through time and across the nations, whilst also acting as a guide for the Tamil generations today. This essay analyses, based substantially on Bourdieus habitus theory, to what extent Bharatanatyam shapes Tamil cultural identity, especially abroad. Art forms in general, especially when practiced over centuries, have proven to be central to any articulation of ethnic identity (Hyder, cited in David, 2009) and this is even more true when a population lives outside of its home nation. There were, and still are, a significant amount of Tamilians that immigrate from India and Sri Lanka to the United Kingdom, especially during and after the British colonialism period. For many Tamilians in London, especially the older generation, Bharatanatyam is the element that contains within it all of their cultural and religious identity: it represents an idealism that they must try to incorporate and preserve. Bharatnayam acts as what Foster would consider an ideal body, something that the material body looks up to and tries to achieve. This ideal cultural representation in Bharatanaym has been transmitted over the years to future generations and to this day young Tamilians explain how Bharatanatyam is part of [their] culture and prevents the culture and religion [from] being forgotten, especially in the West (David, 2009). Two students, Maya and Mahumita, reinforce this statement by confirming that studying Bharatanatyam is their way of learning about their cultural heritage whilst living abroad. For example, most of Bharatanatyams bodily movements and facial expressions bear a prominent representation of Tamil womanhood. This can be seen in small gestures such as the application of the kumkum on the forehead (in representation of the third eye), the plaiting of the hair or the folding of the sari, all symbolizing a feminized social body (David, 2009), describing how a woman should appear and behave in this cultural context. Another more specific example would be that of the heroine character, known as the nayika, and how she uses stylized gestures to prepare herself to meet the hero, the nayaka. Through these gestures the dance transmits an idea of femininity and grace which acts as an ideal for all Tamil women to try live up to and admire. This also links to Bourdieus concept of doxa, which is formed through a combination of unspoken norms and beliefs that are taken-for-granted assumptions or common sense behind the distinctions we make (Powercube, 2012), which in this case is the portrayal of how women are expected to behave. These characteristics that Tamil women need to behold are part of an unstated conduct that is reinforced through the dances movements and storytelling, constantly reminding the Tamil population, and women in particular, what their role in society is. As author Ann R. David explains, for the Tamil middle class, Bharatanatyam promises respectability and a traditional femininity and is, therefore, a prized carrier of tradition (David, 2009). As a result, purity of Tamil tradition, their rituals and religion, their language and their social behaviour (such as the importance of womens chastity in the Tamil civilization) is upheld substantially through Bharatanatyam it is consi dered an influential tool used to craft social status and conduct, uniting Tamil cultural identity across the world. However, first-generation Tamil immigrants, and especially Tamil Hindu groups, are concerned that the external pressures of the West may overwhelm the younger generations and cause them to lose sight of their national identity as Tamilians. In order to preserve this sense of cultural identity, several schools have been built abroad to encourage and indulge the youth in their Tamil culture, ensuring that their roots are not forgotten. These classes would, according to Ann R. David, allow the transmission of traditional culture and assist immigrants in maintaining Tamil identity in local diasporic settings where the acquisition of Tamil social, cultural, and religious values does not necessarily take place (David, 2009). Most Sri Lankan Tamil temples and Tamil weekend classes in London are led by Tamil conservationists who try to stay true to their cultural identity by discouraging their dance pupils to attend international performances to keep them from any outside influences. In add ition, most of the syllabus is written and taught in Tamil, despite the fact that the second generations are likely to have grown up with English as their first language given their educational and social context. This obsession to ensure that Bharatanatyam is practised and incorporated in the lives of immigrated Tamilians means that, as a result, the dance now bears more rituals and ceremonies attached to it today than it had during the period of its revival (David, 2009). For example, the offering of flowers on stage, known as pushpanjali, and the dedication of bells on the stage are common rituals now that were not required previously in Bharatanatyam. As part of their cultural essentialism, none of the teachers in the London Tamil temples have introduced any creative or slightly unconventional material to their students, ensuring that the history of the dance is untouched in order to transfer a pure concept of their Tamil cultural identity. This may be considered as what Bourdie u refers to as misrecognition, similar to Marxs concept of false consciousness, which is the conscious manipulation of a certain group or individual. In this case, the conservationists use Bharatanatyam to encourage certain social pressures that have been accepted without questioning such as, as previously discussed, the role of obedient women in the Tamil society. But is this pressure of preserving Tamil traditions through Bharatanatyam having the contrary effect and pushing away the younger generations from exploring their cultural identity? Some may argue yes, as certain teachers and practitioners, mostly in other countries in Europe and in North America, support Tamil nationalism through change and development. Aided and supported by the LTTE (Liberation Tigers of Tamil Eelam), Tamil Sri Lankan nationalism in particular is encouraged to evolve through more creative Bharatanatyam choreographies. For example, a Bharatanatyam piece was choreographed narrating the story of a military woman who sacrifices her male relatives to be a part of the Sri Lankan war. These types of narrations are unconventional compared to any of the traditional Bharatanatyam stories which usually involve Gods and their relationship with mankind. Another example would be the Akademi centre today whose goal is to enlarge received aesthetic definitions of the traditional and classical through strategic acts of cultural translation and situate Indian dance on the multicultural map of Great Britain (Meduri, 2004). Therefore, this modernising of Bharatanatyam and the use of its representative symbolic movements to express contemporary concerns is going against the work of the preservationists. This contemporary development of Bharatanayam can be seen as creating a new, more current and perhaps global cultural identity. This sense of global identity seems to be growing, even in Britain, especially amongst the second generation as they have no strong, direct ties to their homeland. They hence tend to see themselves more as British, British Asian or British Hindu citizens who are made up of both cultures, yet belong strongly to neither. These young Tamilians are part of a global youth culture (Saldanha, cited in David, 2009) which means they hold a global identity, unlike their elder relatives who struggle to maintain their traditional cultural identity whilst living in a different country amidst a completely different set of values. In the late 20th century all Indian dance forms were put under the label of South Asian dance, despite the fact that South Asia evidently consists of many more countries than just India, hence not only creating a rather vague category for these Indian dances, but also merging internationalism with nationalism. The specific classical dance Bharatantyam being thrown amidst numerous other Indian dances and renamed as a part of a South Asian dance was a huge turning point as it enlarged the Indian label and made visible the diverse dance, performance, and theatre practices of the Indian/Asian diaspora (Meduri, 2004). But some Bharatanatyam dancers and teachers, such as Mira Kaushik, encouraged this relocation of Bharatanatyam dance within the broader category of South Asian dance. Kaushik claimed that although Indian dance might look Indian, it is South Asian dance in the United Kingdom because it is performed not just by immigrant dancers from India but by hundreds of South Asian dancers belonging to the different nations of Pakistan, Bangladesh, Nepal, Sri Lanka, India, and Africa (Meduri, 2004). One may argue that Kaushik challenges the idea that Bharatanatyam is specially reserved for Tamilians as their source of cultural identity; she brings a whole new concept to Bharatanatyam by suggesting that it can appeal, be understood and performed by many o ther nationalities. This reform therefore alters and reshapes the key tool Bharatanatyam that traditionally promotes the estalished Tamil habitus. By reintegrating Bharatanaytam with a more futuristic and contemporary aspect, it challenges the cultures original habitus and its centuries of unquestioned customs. Therefore Bharatnatyam may actually be seen as a source of creativity and as a catalyst for a new global identity, rather than a source of tradition and preservation of a purely Tamil identity. Bharatnayam has been adopted and reworked since the very beginning of the 1900s by the West, especially in the United States to begin with. For example, in 1906 Ruth St. Denis, the co-founder of the dance company Denishawn, was hugely inspired by South Asian dance and she immersed herself in Indian writings and culture. She used these resources to later on choreograph dance pieces, such as Incense, The Legend of the Peacock, Radha and further on group productions such as The Flute of Krishna in the 1920s. Another distinct dance pioneer, La Meri, even created a rendition of Swan Lake through Bharatanatyam vocabulary. Especially since the 1930s, Bharatnayam has opened up, as men now feel comfortable to interpret womanly roles, whilst also many dancers from outside of the Tamil nationality have b egan practicing Bharatanatyam, even to a professional level. But does this globalisation of Bharatanatyam necessarily affect the preservation and the influence it has on the Tamil population and their cultural identity? Rather on the contrary, although Bharatantyam has been increasingly globalised since the early 1900s, the dance itself to this day remains associated with tradition and symbolism. Both in local Indian communities and abroad, Bharatanatyam is an art that globally and continually promotes the habitus of the Tamil community and its values: whether a non-Tamilian dances it, whether a contemporary story is being told or whether a man dances a womans character the movement vocabulary and the concepts behind the dance remains the same for example, even the interpretation of Swan Lake by Le Meri through Bharatanaym essentially needs to use the dances symbolized codes to tell the story. Bharatanatyam is based intricately on traditional meanings, and therefore whatever context it may be placed in, it will stay true to its Tamil origin. Especially in countries such as Britain and Indonesia where the Tamil population is significant, Bharatanatyam remains a key pathway to not only identify themselves with their distant Tamil customs and embody their cultures habitus, but to spread it worldwide. Word count: 2,005

Pony Express :: essays research papers

Pony Express   Ã‚  Ã‚  Ã‚  Ã‚  Before 1860 it was virtually impossible to get a letter or other form of correspondence from St. Joseph Missouri to Sacramento California in less than 20 days. 20 days seemed entirely too long for the west coast merchants and bankers to wait for documents from the east. So three men, William Russell, Alexander Majors and William Waddell created the Pony Express. The Pony Express ensured fast and safe delivery of the mail.   Ã‚  Ã‚  Ã‚  Ã‚  To ensure the fast pace delivery of the mail, the Pony Express purchased 600 broncos, mostly thorough breads, mustangs, and morgans. Still the horses weren’t all needed. They also had to find men who would be able to handle the adverse weather conditions, Indians and be able to ride for 75 miles with out stopping. The riders were generally under 20 years of age and weighed no more than 120 pounds. They had to be excellent horsemen and have experience with guns. The Pony Express was a relay of mail running day and night.   Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  On April 3rd, 1860, the first rider Johnny Fug headed west bound for Sacramento. Every rider road for 75 miles and they would switch horses every 10-15 miles. The very first letter traveled the 2,000-mile journey from St Joseph Missouri to Sacramento California in only 10 days to the hour of departure. This journey used 27 men and 133 horses. The Pony Express cut the normal 20 days of travel into 10 days, nearly cutting it in half.   Ã‚  Ã‚  Ã‚  Ã‚  With the amazing delivery of mail in 10 days across 2,000-miles of prairie land, mountains and deserts led many people to use them. With the growth communication between the east and the west the Pony Express grew in popularity. The Pony Express proved that the central route through the U.S could be traveled all winter. It supported the cattle route for the Transcontinental Railroad to meet with the Union Pacific Railroad. Communications was kept open with California during the Civil War. The Pony Express was the fastest communication between the east and west until the telegraph. It captured the hearts and imagination of people all over the world.   Ã‚  Ã‚  Ã‚  Ã‚  With all its success the Pony Express like all things suffered failures. Such as the owners spent $17,000, on the Pony Express and has a 2,000 deficit.