With my first business venture selling laymounada, I made $10; with A&G Jewelry, $900; with the Model Brockton City Council, the revenue amounted to $0. Although there was not a financial gain, I attained experience as a negotiator, problem solver, creative thinker, and most importantly, I became persistent.
Twelve years have passed since that summer day with my “laymounada,” and I have yet to maintain a long-lasting business. My six-year-old self would have seen this lack of continuity as a colossal failure, but instead, it instilled an intense curiosity in me. Little did I know the experience would remain so vivid after all these years. It has continued to push me, compelling me to challenge myself both academically and entrepreneurially. As I grow older, my intrinsic drive to have a lemonade stand, regardless of whatever obstacles come my way, persists as a deep-seated love of business.
When life doesn’t give you lemons, still make lemonade (or laymounada, as my Teta would say).
哈佛点评：
许多成功的大学论文都遵循一个简单的公式:钩子 锚点 故事 成长 。虽然具体细节可能有所不同，但如果您能够包含这四个要素中的每一个，您将获得一篇引人注目的文章 。
钩子:“钩子”的作用是吸引读者 。招生人员每天会阅读数百篇论文，因此请尝试立即吸引他们的注意力 。以有趣或不同的东西开始你的文章 。
锚点:“锚点”是连接整篇文章并赋予其意义的想法或主题 。优秀的主播是发人深省的，让读者看完后感到满足 。
故事:讲故事的黄金法则是“展示，而不是讲述” 。不要只是告诉招生人员你是一个多么优秀的人 。相反，尝试通过你的故事向他们展示你的个性、性格和成就 。
成长:所有优秀的大学论文都清楚地展示了你如何从你的经历中成长 。一定要强调你从你的经历中学到了什么或收获了什么 。
Georgina抓住了所有四个关键要素--吸引力、锚点、故事和成长--这就是这篇文章成功的原因 。
Simar's Essay：Simar B.
June 2nd, 2019. The birth of the new me, or "Simar 2.0" as mom called me. However, I still felt like "Simar 1.0," perceiving nothing more than the odd new sensation of a liberating breeze fluttering through my hair.
At age seventeen, I got a haircut for the first time in my life.
As a Sikh, I inherited a tradition of unshorn, cloth-bound hair, and, for most of my life, I followed my community in wholeheartedly embracing our religion. Over time, however, I felt my hair weighing me down, both materially and metaphorically.
Sikhism teaches that God is one. I asked mom why then was God cleaved into different religions? If all paths were equal, I asked dad, then why not follow some other religion instead? My unease consistently dismissed by our Sikh community, I decided to follow the religion of God: no religion. My hair, though, remained; if I knew my heart, then cutting my hair served no purpose.
Nevertheless, that unshorn hair represented an unequivocal beacon for a now defunct identity. I visited my calculus teacher's office hours, only to be peppered by incessant questions about Sikhism. He pigeonholed me into being a spokesperson for something I no longer associated with. Flustered, I excused myself to the bathroom, examining this other me in the mirror.
Why this hair? This question kept coming back.
I ransacked my conscience, and it became painfully obvious. Fear. Fear of what my conservative grandparents might think. Fear of what my Sikh family friends might say. Fear of what my peers might ask. This hair had usurped my sense of self.
So off it came.
A few days after crossing my personal Rubicon, I flew to India to meet my grandparents.
Breezing through the airport, I perceived something remarkably different about my experience: the absence of the penetrating surveillance that had consistently accompanied me for seventeen years. It was uncanny; I felt as an anodyne presence.
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