LEED Essay Example | Topics and Well Written Essays - 750 words

LEED - Essay Example LEED for new constructions addresses design and construction activities for new buildings and renovations; it helps lay a sustainable foundation for operation and maintenance practises after the completion of the building. In the existing buildings, LEED requires that they implement sustainable practises that will minimise negative impact on the environment. Such practises include water and power utilization, use of environment friendly materials for maintenance and adjustments, sustainable policies on buying and waste stream administration among others. LEED program for core and shell can be used where the developers have the control of the design and erection of the whole core and shell base structure but has no control of the internal tenant fittings. In commercial interiors, it mainly focuses on tenants who have leased some specific parts of the building to create working environment that is healthy, productive to work in and that does disturb the balance of environmental conditi ons thriving within the building. LEED for retail is concerned with the unique nature of the conditions needed for retail businesses; it uses the different needs for various retail businesses such as opening hours, parking needs, water and energy requirements among others. In view of this, LEED program provides two options for projects seeking certification; they include new construction and major renovation that addresses the details of construction or substantial renovations in retail buildings and commercial interior, which is concerned, with details about tenant space where the tenant is changing already existing fittings. In home construction, the LEED program is concerned with ensuring habitable conditions that provide maximum health benefits to the people living in the homes and at the same time making substantial savings on crucial resources such as fuel and water. LEED for Neighbourhood enlargement ensures that neighbourhoods, partial neighbourhoods or multiple neighbourhoo ds are constructed in a way that integrates ideologies of responsible expansion, urbanism and environment friendly construction into the initial nationalized scheme for neighbourhood plan. LEED for school was developed to address design and construction of K-12 schools; it is concerned with class acoustics, mould preclusion, major preparation and ecological site appraisal. Due to the specific needs of the health care environment, the LEED program for new construction would not be able to address all these needs therefore the need to have a program that was specifically designed for health care. This program is concerned with creating healthful, durable and affordable practises that are friendly to the environment and conducive for medical activities. The rating system consists of several credit categories that include the following: sustainable sites credit that encourage building strategies to minimise negative impact on the environment, water efficiency credits to encourage effici ency in water consumption, energy and atmosphere credits that encourage efficient energy performance (Cottrell, 2011). The credits also include material and resources credits that encourage use of sustainable building materials and indoor environmental air quality credits that promote better indoor air quality and access to light. The various credits have

Greek Mythology and Religion Essay Example for Free

Greek Mythology and Religion Essay Mythology is the study and interpretation of myth and the body of myths of a particular culture. Myth is a complex cultural phenomenon that can be approached from a number of viewpoints. In general, myth is a narrative that describes and portrays in symbolic language the origin of the basic elements and assumptions of a culture. Mythic narrative relates, for example, how the world began, how humans and animals were created, and how certain customs, gestures, or forms of human activities originated. Almost all cultures possess or at one time possessed and lived in terms of myths. Myths differ from fairy tales in that they refer to a time that is different from ordinary. The time sequence of myth is extraordinary- an other time the time before the conventional world came into being. Because myths refer to an extraordinary time and place and to gods and other supernatural beings and processes, they have usually been seen as aspects of religion. Because of the inclusive nature of myth, however, it can illustrate many aspects of individual and cultural life. Meaning and interpretationFrom the beginnings of Western culture, myth has presented a problem of meaning and interpretation, and a history of controversy has gathered about both the value and the status of mythology. Myth, History, and ReasonIn the Greek heritage of the West, myth or mythos has always been in tension with reason or logos, which signified the sensible and analytic mode of arriving at a true account of reality. The Greek philosophers Xenophanes, Plato, and Aristotle, for example, exalted reason and made sarcastic criticisms of myth as a proper way of knowing reality. The distinctions between reason and myth and between myth and history, although essential, were never quite absolute. Aristotle concluded that in some of the early Greek creation myths, logos and mythos overlapped. Plato used myths as metaphors and also as literary devices in developing an argument. Western Mythical TraditionsThe debate over whether myth, reason, or history best expresses the meaning of the reality of the gods, humans, and nature has continued in Western culture as a legacy from its earliest traditions. Among these traditions were the myths of the Greeks. Adopted and assimilated by the Romans, they furnished literary, philosophical, and artistic inspiration to such later periods as the Renaissance and the romantic era. The pagan tribes of Europe furnished another body of tradition. After these tribes became part of Christendom, elements of their mythologies persisted as the folkloric substratum of various European cultures. Greek religion and mythology are supernatural beliefs and ritual observances of the ancient Greeks, commonly related to a diffuse and contradictory body of stories and legends. The most notable features of this religion were many gods having different personalities having human form and feelings, the absence of any established religious rules or authoritative revelation such as, for example, the Bible, the strong use of rituals, and the government almost completely subordinating the populations religious beliefs. Apart from the mystery cults, most of the early religions in Greece are not solemn or serious in nature nor do they contain the concepts of fanaticism or mystical inspiration, which were Asian beliefs and did not appear until the Hellenistic period (about 323-146 B.C. ). At its first appearance in classical literature, Greek mythology had already received its definitive form. Some divinities were either introduced or developed more fully at a later date, but in Homers Iliad and Odyssey the major Olympian gods appear in substantially the forms they retained until paganism ceased to exist. Homer usually is considered responsible for the highly developed personifications of the gods and the comparative rationalism that characterized Greek religious thought. In general Greek gods were divided into those of heaven, earth, and sea; frequently, however, the gods governing the earth and sea constituted a single category. Principal DivinitiesThe celestial gods were thought to dwell in the sky or on Mount Olympus in Thessaly. The Earth, or chthonic (Gr. chtho n, earth), deities were thought to dwell on or under the earth, and were closely associated with the heroes and the dead. The lines separating these divine orders were indefinite, and the deities of one order were often found in another. The gods were held to be immortal; yet they were also believed to have had a beginning. They were represented as exercising control over the world and the forces of nature. Ananke, the personification of necessity, however, limited this control, to which even the gods bowed. At the head of the divine hierarchy was Zeus, the spiritual father of gods and men. His wife was Hera, queen of heaven and guardian of the sanctity of marriage. Associated with them as the chief divinities of heaven were Hephaestus, god of fire and the patron of metalworkers; Athena, the virgin goddess of wisdom and war, preeminent as a civic goddess; Apollo, deity of light, poetry, and music, and his sister Artemis, goddess of wildlife and, later, of the moon; Ares, god of war, and his consort, Aphrodite, goddess of love; Hermes, the divine messenger, later, god of science and invention; and Hestia, goddess of the hearth and home. Around these greater gods and goddesses were grouped a host of lesser deities, some of whom enjoyed particular distinction in certain localities. Among them were Helios, the sun; Selene, the moon (before Artemis came into existence); the attendants of the Olympians, such as the Graces; the Muses; Iris, goddess of the rainbow; Hebe, goddess of youth and cupbearer of the gods; and Ganymede, the male counterpart of Hebe. Poseidon, the worship of whom was often accompanied by worship of his wife, Amphitrite, ruled the sea. Attending the sea gods were the Nereids, Tritons, and other minor sea deities. The chief earth deities were Hades, ruler of the underworld, and his wife, Persephone, the daughter of Demeter. Demeter herself was usually considered an Olympian, but since she was associated with producing grain and the knowledge of agriculture; she was more closely connected with the earth. Another Olympian whose functions were likewise of an earthly character was Dionysus, god of the grape and of wine. He was accompanied by satyrs, the horsetailed sylvan demigods; Sileni, the plump, bald vintage deities; and maenads, nymphs who celebrated the orgiastic rites of Dionysus. Also among the more important divinities of the Greek pantheon were Gaea, the earth mother; Asclepius, the god of healing; and Pan, the great Arcadian god of flocks, pastures, and forests. Invocation of the GodsThe ancient Greeks had a strong sense of weakness before the grand and terrifying powers of nature, and they acknowledged their dependence on the divine beings whom they believed those powers to be controlled. In general, the relations between gods and mortals were cordial, divine wrath being reserved for those who transgressed the limits assigned to human activities and who, by being proud, ambitious, or even by being too prosperous, provoked divine displeasure and brought upon themselves Nemesis, the personification of revengeful justice. The saying of the historian Herodotus, The god suffers none but himself to be proud sums up the main philosophy that influences all of classical Greek literature. The sense of human limitation was a basic feature of Greek religion; the gods, the sole source of the good or evil that fell upon mortals, were approached only by making sacrifices and giving thanks for past blessings or pleading for future favors. In front of many a street door stood a stone for Apollo Agyieus (Apollo of the Thoroughfare); in the courtyard was placed the altar of Zeus Herkeios (Zeus as the patron of family ties); at the hearth Hestia was worshiped; and bedchamber, kitchen, and storeroom each had its appropriate god. From birth to death the ancient Greek invoked the gods on every memorable occasion. Because the very existence of the government was believed to depend on divine favor, celebrations for the gods were held regularly under the supervision of high officials. Public gratitude was expressed for being unexpectedly delivered from evil happenings or for being unusually prosperous. Organization and BeliefsDespite its central position in both private and public life, Greek religion was notably lacking in an organized professional priesthood. At the sites of the mysteries, as at Eleusis, and the oracles, as at Delphi, the priests exercised great authority, but usually they were merely official representatives of the community, chosen as other officers were, or sometimes permitted to buy their position. Even when the office was hereditary or confined to a certain family, it was not regarded as conferring upon its possessor any particular knowledge of the will of the gods or any special power to constrain them. The Greeks saw no need for an intermediary between themselves and their gods. Greek ideas about the soul and the afterlife were indefinite, but it was apparently the popular belief that the soul survived the body. It either hovered about the tomb or departed to a region where it led a sad existence needing the offerings brought by relatives. The disembodied soul was also presumed to have the power of inflicting injury on the living, and proper funeral rites were held to ensure the peace and goodwill of the deceased. Within the framework of Greek worship of many gods are traces of the belief that all natural objects are endowed with spirits. Fetishism, the belief in the magical efficacy of objects employed as talismans against evil, was another feature of early Greek religion. Examples of fetishes are the sacred stones, sometimes regarded as images of specific deities, such as the pyramidal Zeus at Phlius or the rough stones called the Graces at the ruined city of Orchomenus in Boeotia. OriginsAncient Greek religion has  been the subject of speculation and research from classic times to the present. Herodotus believed that the rites of many of the gods had been derived from the Egyptians. Prodicus of Ceos (5th cent. B. C. ), a Sophist philosopher, seems to have taught that the gods were simply personifications of natural phenomena, such as the sun, moon, winds, and water. Euhemerus (370? -298 B. C. ), a historian of myths believed, and many other shared this belief, that myths were the distortions of history and that gods were the idealized heroes of the past. Modern etymology and anthropology research produced the theory that Greek religion resulted from a combination of Indo-European beliefs and ideas and customs native to the Mediterranean countries since the original inhabitants of those lands were conquered by Indo-European invaders. The basic elements of classical Greek religion were, in the Hellenistic and Roman periods, somewhat modified and supplemented by the influences of philosophy, Middle Eastern cults, and changes in popular belief (as shown, for instance, in the rise of the cult of Fortune, or Tyche). The main outlines of the official religion, however, remained unchanged. BibliographyAncient Myths, by Norma Lorre Goodrich Meridian Books (July 1994)The Greek Gods, by Bernard Evslin (August 1995)Greek Myths, by Olivia E. Coolidge (December 1949) Greek and Egyptian Mythologies, by Yves Bonnefoy (November 1992) Gods and Heroes; Story of Greek Mythology, by Michael Foss (September 1995) Funk and Wagnalls, New EncyclopediaMultipedia CD-ROM for windows.

Democracy Versus Totalitarianism in George Orwells 1984 Essays

Democracy Versus Totalitarianism in George Orwell's 1984 Winston Smith lived in a world of lies, chaos, and disorder. His uniform was shabby and living space cold and dirty. Changing the past to suit the present was his job where he worked, the Ministry of Truth. One day, he encountered a beautiful young woman of about 26 years of age and instantly fell in love. Little did he know that she would be the one who would end his life. He dreams of sleeping with her but fears that he would be captured by the Thought Police because sex is illegal. During the Two Minutes Hate - a time when members of Ingsoc come together to despise Emmanuel Goldstein, a man who supported freedom and rights - the woman passes a note to Winston. It says for him to meet her in the forest where they can talk. They meet and make love, a feeling he misses since he divorced his wife. Also, doing this act means that he can accept thoughtcrime which is punishable by death. After this, Winston moves into an apartment and the woman, whose name the reader learns is Julia, acc ompanies him. Thinking they are safe from the Thought Police, they commit many different thoughtcrimes. Unfortunately, their renter betrays them and bugs were placed in the room that noted their every move. Julia is taken away and doesn't appear again until the last pages of the book. Winston is taken to jail where he is brainwashed through torture into accepting the ideas of Big Brother, an imaginary leader of the country Oceania. The conflict presented in 1984 is between democracy and totalitarianism. The reader can see Winston's desire for democracy as he writes in his journal and intimately associates with Julia, both of which are illegal in Oceania. Evidence of totalitarianism is se... ...is on page 228, "Two and two make five." This line represents a philosophical point I strictly believe; people who have power, rule over those who do not. I think it is part of nature that this happens. Intelligence, strength, cunning, size, and boisterousness, among other qualities, can single out an individual and make he/she powerful. Those who are powerful can usually survive the best. I would definitely recommend this book to anyone . . . period. It shows how important human qualities are to be human and what can happen when we are not in control of our own lives. This book is not suspenseful but horrifying in a non-gruesome way. It is not a true story in any manner but the reader can pick out certain things that are apparent in our society. Notes 1. The edition of 1984 that I read was the Signet Classic edition, copyright 1981, by New American Library.

Native American/European Slave Trade Essay

A North American conception of slavery often begins and ends with the forced captivity of Africans. However, slave trading took root in many parts of the world over centuries. In particular, the eras of exploration and colonialism brought the institution of slavery to the forefront of world culture. As Europeans arrived in the Americas in increasing numbers, they found themselves sharing one surprising commonality with their Native American adversaries: the use of human captives for personal and cultural advantage. Brett Rushforth’s â€Å"A little flesh we offer you: the origins of Indian slavery in New France† and James Brooks’ â€Å"This evil extends especially†¦ to the feminine sex† examine the Euro-Native slave trade within the context of two vastly different colonial cultures, Canada (New France) and New Mexico. What common features united these two institutions, and what features differed them? Further, what social and historical factors account for those similarities and differences? Foremost, the New France and New Mexican institutions shared a general outcome in their slave trades: â€Å"cross-cultural negotiation† (Brooks, 281) and the creation of â€Å"mutually intelligible symbols through which cultural values, interests and needs could be defined† (Brooks 281). Indian tribes occupying New France territories (such as the Iroquois and the Ottawa) held a long tradition of utilizing captives as symbolic forces of peace. Warring tribes would offer captured humans as a show of good faith toward their adversaries. The captives served numerous roles: replacing fallen tribesmen (in everything from name to manner), representing retribution for injured tribes, stimulating population growth, and— most importantly—securing alliances with other tribes. When European colonialists arrived seeking Native American trade and military assistance, the New France tribes considered captive offerings to be the ultimate sign of respect and comrade-ship in dealing with their new visitors. In fact, one Sioux chief pronounced the following after offering his European visitors a captive slave: â€Å"No longer regard us as Sioux, but as Frenchmen† (Rushforth, 789). Once the French realized the power of slaves in fostering alliances with the natives, they were able to build some formidable allegiances. Likewise, New Mexican Europeans created strong bonds with local Pueblo, Navajo, and Apache tribes through captive trading. Captive Spaniards and Indians often performed important social functions within their new homes. (Women were the ideal captive candidates for both New Mexico and New France, due to their reproductive capacities). Standard-bearers such as Maria Rosa Villalpando and Juana Hurtado Galvan demonstrated the importance of the captive within New Mexican culture. Both women served as interpreters and emissaries amongst their former and current tribes, and both secured prominent positions within their captive homes. The captured women of New Mexican society also fulfilled important economic roles within the larger society, contributing especially to hide-tanning and other trading enterprises. Similarly, captives in New France worked as domestics, farm hands, dock loaders, and at other semi-skilled jobs. While both New France and New Mexican colonialists both eventually accepted the institution of slavery (with averages of five and fifteen percent for their respective slave populations), they shared an initial reluctance to engage in the practice. For the Frenchmen, slavery was an institution forbidden by their own government. Therefore, they approached any attempted slave trades with the natives with reluctance or even hostility. However, an incident involving Daniel Dulhur (in which a refusal of bartered captives resulted in a near-catastrophic isolation of Indian tribes) crystallized the importance of alliance-making captives for the French. This consideration, combined with â€Å"laborers [which were] scarce and extraordinarily expensive in Canada†(Rushforth, 801), coerced the French government to legalize Indian slave trading in the colonies. Conversely, the New Mexico colonialists were somewhat quicker to engage in slave trading as a means to â€Å"redeem indigenous captives† (Brooks, 281) and â€Å"baptize them into the Catholic faith† (Brooks, 282). They even offered captives the opportunity to become citizens after twenty years of service. Soon, New Mexico villagers would further realize the ability of slave trading to â€Å"foster mutual exchanges with a minimal loss of life† (Brooks, 292). Both societies would soon engage in trade fairs and bartering as if the practices were second nature: â€Å"two good horses and some trifles† for an â€Å"Indian girl twelve to twenty years old† (Brooks, 282). The results of EuroNative trading systems up North and down South differed markedly, with respect to both the slaves themselves and larger society. Captives in New Mexico generally boasted a much more peaceful existence than their New France counterparts. While New France slaves could do little to raise their station in life, New Mexico captives often enjoyed increases in freedom and circumstances (although they shared the stigma of coercive sexual practices with New France female captives). Many female captives, for instance, were able to eventually purchase lands from their captors. The children of said captives also enjoyed full citizenship within their societies (the â€Å"hope† counteracting the â€Å"shame† (Brooks, 296) of sexual coercion), a luxury not afforded to the mixed-bloods of New France. New France slaves were viewed more as objects (whether they were objects of trade or objects of allegiance): â€Å"Here is a little flesh we offer you† (Rushforth, 794). Meanwhile, New Mexico captives were often adopted by their captive families, securing protection and affection from their new families. In fact, many captives chose willingly to â€Å"remain in their host societies throughout their lifetimes† (Brooks, 284), even when they were afforded a chance at freedom. One captive woman even refused a one thousand dollar ransom for her return. On the other hand, New France captives were the constant subject of derogatory terms and â€Å"a life of consistent, coerced, and degraded labor† (Rushforth, 780). In a larger context, systems of slave trading brought derision and division to both New Mexico and New France, albeit with different outcomes. For its part, New Mexico slave trading intensified the caste-like division between mestizos and genizaros and espanoles. Women often feared a return to their previous homes in part due to a belief that they would be ridiculed and outcast by pure Spaniards. Class consciousness did increase in relation to the rising mestizo population, as did the relationship between New Mexico villagers and Native Americans. Santa Fe administrators blamed the rising rebelliousness of the villagers on â€Å"bad upbringing†¦. from†¦the proximity and trade of the barbarous tribes† (Brooks, 293). The emerging alliance between villagers and Native Americans peaked with a joint siege and execution of Santa Fe officials in 1837, when the natives and villagers made â€Å"the same cause†¦. and same interests† (Brooks, 294). However, the â€Å"mixed-bloods† of New Mexico soon found their unique identity and place within larger American culture. In New France, the outcome of the slave trade was more subtle, as chattel slavery gradually emerged as the new trend, thus leading to a system which â€Å"rewarded brutality with valuable goods† (Rushforth, 808). In an ironic twist, the slave system which once served as a â€Å"partial defeat of France’s power over its Indian neighbors† (Rushforth, 808) transformed into an institution where French colonialists â€Å"redirected their impulse for control and domination onto distant Indian nations† (Rushforth, 808). Why did slave trading in New Mexico have a slightly more positive outcome than in New France? For one, New Mexico tribes and societies were â€Å"enhanced by traditions of matri- lineality and social mobility† (Brooks, 287), which put the primarily female captives in a much more secure position within their new homes. The importance of women in the textile culture of the natives automatically raised the status of all women, including the captives. Even captive men could make themselves useful, performing tasks such as gun repairing and saddle-making. The New Mexico captives simply had more opportunity, â€Å"negotiating narrow fields of agency with noteworthy skill† (Brooks, 284). More importantly, the resulting generation of mixed bloods which sprung from slave trading found themselves in a unique position of power, as their manpower and negotiating capabilities proved in high demand for colonialist forces. This new generation carved a niche and an identity for themselves which endures to this day, as evidenced by the musings of one descendent: â€Å"We have relatives in the Pueblos, and out there, in Oklahoma† (Brooks, 301). Within the conflict, the New Mexicans found coexistence—a principle which New France (and its more oppressive slavery practices) could never quite accomplish. References Brooks, J. F. (1996). This evil extends especially†¦ to the feminine sex: negotiating captivity in the New Mexico borderlands. Feminist Studies 22(2), 279-301. Rushforth, B. (2003). A little flesh we offer you: the origins of Indian slavery in New France. William and Mary Quarterly 60(4), 777-808.

Gandhi, King and Mandela: What Made Non-Violence Work?

All through history governments and empires have been overthrown or defeated primarily by the violence of those who oppose them. This violence was usually successful however, there have been several situations, when violence failed, that protesters have had to turn to other methods. Non-violent protesting never seemed to be the right course of action until the ideology of Mohandas Gandhi spread and influenced successful protests across the world. Non-violent methods were successfully used, most notably, by Mohandas Gandhi, Martin Luther King, Jr., and Nelson Mandela. Mohandas Gandhi’s methods not only led to India’s independence from Britain but also had victories over racial discrimination in South Africa. Gandhi saw, upon his return to India from South Africa, that Britain had run India’s people into poverty and subordination. Indians were not allowed to manufacture or own their own salt. This affected the poor population most because of how often they used salt. Gandhi began by writing to the English Governor in India describing his plan to â€Å"convert the British people through nonviolence and [to] make them see the wrong they have done to India† (Document 1). He felt that the â€Å"British rule [was] a curse†. Even though Gandhi spent a total of 2.338 days in prison, he â€Å"did not feel the slightest hesitation in entering the prisoner’s box† (Doc. 7). People followed Gandhi in his protests and many followed him into jail feeling â€Å"firm in [their] resolution of passing [their] terms in jail in perfect happiness and peace† (Doc. 7). While he was in jail, Mme. Naidu, an Indian poetess, filled in his position in leading protests. She encouraged the protesters by reiterating that â€Å"[they] must not use any violence†¦ [they would] be beaten but [they] must not resist†¦not even raise a hand to ward off blows† (Doc. 4). The author felt that â€Å"the western mind finds it difficult to grasp the idea of nonresistance†, but this was not the case. Just 25 years later Martin Luther King, Jr. found his own kind of victory using Gandhi’s techniques. King began his career of peaceful protests as a follower, not a leader. In 1960, he â€Å"toke part in the lunch counter sit-ins† in order to â€Å"bring the whole issue of racial injustice under the scrutiny of the conscience of Atlanta† (Doc 2). King hoped to help not just the African-American population but the white population as well. By 1963, King had been chosen as head of the Southern Christian Leadership Conference which sought to aid in the efforts to put an end to segregation. He accepted â€Å"volunteers to serve in [their] non-violent army† knowing that they would have to â€Å"accept and endure violence without retaliating† (Doc. 5). Their will to fight was from â€Å"the conviction that [they] were right†. King’s followers were so empowered that, for their participation in the Montgomery bus boycott, â€Å"people had rushed down to get arrested†¦ [they] were now proud to be arrested for the cause of freedom† (Doc. 8). King got white and blacks to work together for the â€Å"March on Washington for Jobs and Freedom† (Doc. 11). He wanted them to ‘b able to sit down together at a table of brotherhood†. Nelson Mandela used the same â€Å"Gandhian principles of nonviolence†¦that seeks to conquer through conversion† (Doc. 3). He lived under the strict laws of apartheid that separated the white Dutchmen from the native African population. In similar circumstances as M.L. King, Mandela supported the same acts of nonviolence in order to gain rights for South Africans. He knew that â€Å"attempts at violence†¦would be devastatingly crushed† under the power of the state. At his protests in Johannesburg in 1952, he knew that â€Å"the authorities would seek to intimidate, imprison, and perhaps attack [them]† (Doc. 6) however, like Gandhi, he encouraged the volunteers not to retaliate. Mandela spent 26 years and 8 months in jail as punishment for his protesting however, he felt that â€Å"no sacrifice was too great in the struggle for freedom† (Doc. 9). He spent time in jail with other protesters that all felt that â€Å"whatever sentences [they] received, even the death sentence†¦ [their] deaths would not be in vain† (Doc. 9). Freedom for the South African people from apartheid finally came in 1993. To Mandela this was not just the freedom of his people but â€Å"the freedom of all people, black and white† (Doc. 12). â€Å"South Africa’s New Democracy† rose after years of continuous nonviolence from the populace. Gandhi, King, and Mandela each fought for their causes with a method that was very rarely used but even less rarely successful. Their efforts at peaceful protest without retaliation to attacks were successful in overthrowing trans-continental rule and ending segregation of races. Gandhi transformed the idea of non-violence into a way to fight for freedom and justice which would ultimately end in success and peace.

Biology Ecosystem an Ecosystem Essay

Biology Ecosystem an Ecosystem Essay Biology: Ecosystem an Ecosystem Essay Ecosystem An ecosystem includes all of the living things (plants, animals and organisms) in a given area, interacting with each other, and also with their non-living environments (weather, earth, sun, soil, climate, atmosphere).In an ecosystem, each organism has its’ own role to play. Usually, biotic members of an ecosystem, together with their abiotic factors depend on each other. This means the absence of one member, or one abiotic factor can affect all parties of the ecosystem. A new organism or physical factor, can distort the natural balance of the interaction and potentially harm or destroy the ecosystem. As ecosystems are defined by the network of interactions among organisms, and between organisms and their environment, they can be of any size but usually encompass specific, limited spaces. Biomes Biomes are very large areas on the earth’s surface, with animals and plants adapting to their environment. Biomes are often defined by abiotic factors such as climate, relief, geology, soils and vegetation. A biome is NOT an ecosystem. If you take a closer look, you will notice that different plants or animals in a biome have similar adaptations that make it possible for them to exist in that area. There are many major biomes on earth. Different Types of Biome:- 1. Desert:-The Sahara Desert is the world’s largest desert, located in North Africa. Very hot and dry with very little rain. 2. Tropical Forests:- Found near the equator in Central and South America, parts of Africa and Asia. Hot, humid with equatorial climate and biggest biodiversity. Almost half of the world’s species (plants and animals) live there. The trees are mostly hardwood. 3. Savannah:- Found in Central Africa (Kenya, Zambia, Tanzania), northern Australia and central South America (Venezuela and Brazil). Hot and dry, mainly grass, scrub and occasional trees. This biome has two distinct seasons - a dry season and a rainy season. During the dry season the vegetation dies and re-appears rapidly during the rainy season. 4. Mediterranean:-Found in Mediterranean Sea, near Cape Town in South Africa and Melbourne in Australia. The climate of this biome is not too hot or cold. 5. Temperate Grasslands:- Mainly found in the Puszta in Hungary, the Veldt in South Africa, the Pampas in Argentina and the Prairies in the USA. Many grass and trees with little large bushes. Climates are temperate continental with mild weather and moderate rainfall. 6. Temperate deciduous Forest:- Found usually across Europe and USA contain trees that lose their leaves. These have a temperate maritime climate, usually with mild and wet weather. 7. Coniferous: Found in Scandinavia, Russia and Canada. Have Evergreen trees, cool climate with moderate rainfall. 8. Mountain:-These areas can be very cold at night and during winter. Trees usually do not grow at higher levels. About 80 per cent of our planet's fresh water originates in the mountains. 9. Tundra:- Surrounds the North and South poles. Extremely cold climate, temperatures often reaching about -50Â °F in the winter, supporting only a few plants and animals. Tundra covers about one-fifth of the Earth's land surface. Food Chains All living things need to feed to get energy to grow, move and reproduce. But what do these living things feed on? Smaller insects feed on green plants, and bigger animals feed on smaller ones and so on. This feeding relationship in an ecosystem is called a food chain. Food

Diante Hardy Hardy 1 Essays (455 words) - Bartleby, The Scrivener

Diante Hardy Hardy 1 Essays (455 words) - Bartleby, The Scrivener Diante Hardy Hardy 1 Mr.Nerney AP English 9 November 2016 Bartleby is a strange guy. The narrator refers to Bartleby as a "pale" man in Bartleby the Scrivener . Bartleby is a scrivener; he does his job well, hardly ever stops working and he gets things done quickly and efficiently. However, he is a man of few words. In fact he is a man of one phrase: "I would prefer not to." He says this to anything that is requested of him other than to copy documents. He actually outright refuses to do anything else that his boss asks him to do. What is to be said or done about the many "Bartleby's" of the world? They come in many shapes and sizes and are misunderstood and boggled about for different reasons. They all trigger a sense of softhearted humanity in all they touch. The narrator of the story is the boss of Bartleby and yet his employer just cannot seem to get angry. Bartleby simply states that he would rather not perform his instructed duties. He does not say in vain but in a sadness of some sort. There is something about Bartleby that calms the reader yet makes them slightly angry over Bartleby's stubbornness. The narrator felt calm but also confused by Bartleby's way of going about things. Although the narrator, an attorney, employed quite a strange few of scriveners to work underneath him, Bartleby was by far the most different out of the whole group. For each time an employer requested for him to examine a copied paper, Bartleby would reply, "I would prefer not to" and proceed with what he was doing at the moment. "I looked at him steadfastly. His face was leanly composed; his gray eyes dimly calm. Not a wrinkle of agitation rippled him. Had there been at least uneasiness, anger, impatience or impertinence in his mannerhad there been anything ordinarily human about him, doubtless I should have violently dismissed him from the premises." This shows the significance that Bartleby holds, in the way of him making another human think and act. "I would prefer not to" is always Bartleby's reply. The narrator did beyond what most good-hearted people would have done for Bartleb y and finally, he said, "I think he is a little deranged." Humanity affected Bartleby and the narrator. Bartleby handled dead letters and he must have seen humanity and inhumanity with those letters. Those letters left Bartleby dead inside and let nothing after matter to him anymore. He may as well preferred not to live, and the attorney who tried to make Ba rtleby human again was too late. Something so simple and innocent turned out so sad and unclear.