Papago Woman

Papago Woman, written by Ruth M. Underhill, is an ethnography of the life of a native american woman named Maria Chona, a member of the Southern Arizona Papago people located right outside of Tucson, Arizona on a reservation. Ruth lived among the Papago from 1931 till 1933. She studied the life of the Papago with her main subject an older Papago woman named Chona. She says at one point how she learned amongst these people and Chona, â€Å"I feel, nevertheless, that out of all this flurry there came the story as it had appeared in Chona's mind,† (27). By hearing the life of this Papago woman she learned about life as a Papago.To collect data about the Papago way of life and Chona, Ruth Underhill asked many questions. She was very forward with her questions at first because she had not yet known the Papago way of life, such as asking the name of Chona's dead son and not knowing that the name of the dead are not said out loud. Underhill integrated her life into that of the tribe. In the 3 years she stayed there she learned much through this method. She studied the language and Papago method of breathing by listening to the way they say their words and learned how they pronounce r's as l's and f's as p's.She also used translators along the way. Part one of the Papago woman describes Ruth Underhill's first encounter with the Papago people. Ruth goes to Tuscon, Arizona on a grant from Colombia University, the college she was attending, to live amongst this native american tribe in the southwest. Underhill drives to Arizona and meets a few friends living in Tuscon who tell her about the tribes people . They tell her how a few Papago come to their homes looking for work. They describe them as soft-spoken, brown people. Underhill inquired about any of the english speaking Papago she could meet.She is then introduced to a yardman, Rafeal, or Lapai in the language of his people. Lapai in turn takes her to meet a woman named Chona who lives on a reservation in an un furnished dwelling, similar to that of a cellar. Ruth listens with intent as Chona talks. Lapai translates the conversation for her. Throughout her stories, Ruth notices that Chona talks about how it used to be when she was a child. Ruth asks Chona about her family. She learns that Chona had two sons and a daughter but one son who was a medicine man died, the other is in Mexico, and the daughter got married and moved away.Ruth asks the name of Chona's dead soon and is met with an uncomfortable silence. Lapai tells Ruth that Chona had a sister who married a man named Lillat, whom she calls â€Å"husband-of-my-sister,† but died and Lillat was remarried with children (Underhill 5). They decided to go on a trip to visit Lillat and his family who lived far out on the reservation away from government headquarters. Soon they set out but not before the rest of the people living around Chona tried to all hitch a ride with Ruth to see Lillat. On the way, Ruth learned much about the lan d as the Papago know it.She learns about eating cholla during the dry season, or â€Å"hungry time,† (Underhill 8). Chona points to a white rock and tells Ruth about the kidnapping of the Papago woman by the Apache during the fall when the corn was ripe. Chona also mentions Coyote and I'itoi who are very important people in Papago stories of history. â€Å"Coyote,† she said, â€Å"helped put the world in order. Only he made mistakes,† (Underhill 9). She would not talk further about Coyote because, â€Å"These things about the Beginning are holy. They should not be told in the hot time when the snakes are out. The snakes guard our secrets.If we tell what is forbidden, they bite,† (Underhill 9). A few hours later they arrived at Lilliat's adobe home. In true Papago fashion, they waited to be welcomed. They all stood across from each other smiling. Lapai and Ruth were never introduced but instead were greeted with kind smiles of gratitude. She learned that t he Papago do not believe in sayings superficial things such as thank you but instead being welcomed through hospitality. With news of the guest arrival, the whole village came to eat at Lilliat's house. Before dinner began, the ways of child-rearing were viewed.The youngest son of Lilliat was told to â€Å"Shut the door,† and was not praised but instead allowed to sit on the men's side of the table. As dinner went on Ruth observed more and more of the Papago customs. Strangers were studied very carefully to see their true selves. Bedtime was early and the bed was on the ground. Early rising is custom of Papago because, â€Å"Papagos had learned how to deal with the sun and did not hate or fear it. Those who slept past the dawn light were set down as hopeless drones,† (Underhill 14). The day begin when men went to fill the water tanks.The water was shared and not thrown out with the guest being the first to use it. Women set to work with the meals for the day and basket -making. Later that day, a girl named Vela who could speak a little bit of english visited. She promised to help Ruth with translations. Ruth realized that her persistent questioning had been seen as ignorant and embarrassing to Chona. The women told Ruth about their job to bring the clouds to make rain. She soon discovered they would be taking a trip to gather cactus fruit to prepare wine for the rain festival.They rode to the sahuaro cactus to gather the pear-ish fruit. Ruth again learned about Coyote and I'itoi. â€Å"When I'itoi was furnishing the earth, he thought he would put sahuaro all over. Then everyone could have fruit without too much walking. But Coyote, he doesn't like work,† (Underhill 19). Coyote had not fully planted the seeds given to him by I'itoi to distribute the cacti and instead dropped them on the south hill. Then the cactus only grew on the south hill and not the north. The women gathered the cactus fruit and boiled it for the wine. Then it soon began to rain.Next, the people ventured to Lillat's parent village, Burnt Seeds, to gather for the rain festival. On their third night there the men dressed up for the dancing that would take place that night. They all gathered around a fire and danced and chanted in circles. The women picked the men they wanted and held hands to join in the dancing. They sang the same song continuously, â€Å"On the edge of the mountain, A cloud hangs. And there my heart, my heart, my heart, Hangs with it,† (Underhill 24). The next night when the wine had fermented the village gathered again to drink.This night was when they would drink until the wine was all gone which led to everyone getting drunk. The medicine man prophesied the rains would come after four days. A week from the night, the rains came and raged for a week. Once that ended the villagers once again gathered to sing and do work such a basket weaving. This chapter helps the ethnography by giving an example of Ruth's immersion into t he tribe by experiencing their traditions. In part two, Underhill begins by telling a little background on the Papago people and Chona. The origins of the Papago people are mentioned.They are closely related to the Pima people who live in lush lands near the border of Mexico. It is this reason that the Papago know them as the â€Å"River People† whilst the the Papago call themselves the â€Å"Desert People,† (Underhill 31). The Pima and the Papago were once one group split by the migration of the spanish missionaries. Since the desert had not attracted the church, the Pima, living in greater lands â€Å"adopted American names and American clothing, and by 1871 had an American school,† while the Papago people cherished their ancient way of life (Underhill 32).Ruth witnessed and documented the life of the Papago whilst studying the life of a 90 year old woman named Maria Chona, â€Å"She was the daughter of a prominent leader, Jose Maria, nicknamed Con Quien. â⠂¬  (Underhill 32). She loved her father and therefore â€Å"accepted her culture completely,† (Underhill 33). Ruth was able to write the biography with little fluency in the Papago language and with Chona knowing a small bit of Spanish. What Ruth noticed about the stories of the Papago was there repetitive nature. Small details that are not important to non-Papago natives are confusing.Things such as emotion were summed up in ways such as â€Å"I liked it,† or â€Å"I did not like it,† (Underhill 33). Chona wanted Ruth to write everything exactly as she told it but due to the emphasis on details and repetition, the non-native readers of the story would not be satisfied. Chona, we learn, â€Å"As a woman, she could not take part the ceremonial life,† but, â€Å"Chona accepted her status without stress or rancor,† (Underhill 34). She possessed an interesting background, one where she had two husbands. Her first husband was a shaman. Chona also had a co-wife, since polygamy was a norm amongst her people, whom she resented.She describes her home growing up. She lived at Mesquite Root in a grass house. Her father was the chief there. As a child the girls did not wear tops. Water was scarce and what was there was red in color, â€Å"Oh yes, our water was always red. It made the corn gruel red. I liked that earth taste in my food,† (Underhill 36). The men of the village would go to hunt without water because it was considered womanly to bring water along. Chona's mother would ground seeds to make flour while her father would listen to people problems. Her father also liked to gamble, gaining himself the nickname The Gambler.The men would smoke tobacco often during gambling. When it was time to eat, the dishes were not washed, â€Å"When we had finished we did not wash the dishes. How could we, with no water,† (Underhill 38). Due to water scarcity they were not able to bathe either. When the children would play the bo ys would catch rats and roast them for all to eat. They would also go to the racetrack to run. When they were hungry they would gather food planted by Elder Brother, â€Å"Elder Brother planted those things for us,† (Underhill 39). When it was time for rainy season, Chona would experience the same ritual that Ruth would years later picking the cactus fruit.During the time of menstruation, Chona's mother would enter into the Little House so as not to bring bad luck and death to her father during war. For the men if they were â€Å"Killers† then they would have to be purified (Underhill 41). This meant they were separated from their family for days. Everyone in the family would be cleansed and gain power from the dead enemy. In her family, Chona's grandfather had been a medicine man. Due to this association and her brother behavior it was known that he would be a medicine man. Chona's family was always sick.The medicine man would come to their house constantly to heal th em. He sang songs to cure what ailed them. Singing seemed to be a big part of Chona's life. It was natural to her family and soothing to her. People would dream of owls and then sing in front everyone so that the owls would go away, â€Å"People had to be sent for who had dreamed of owls, because that is how all songs come, by dreaming,† (Underhill 48). At one time an evil medicine man sent a a sickness that covered the whole village. So medicine men begin to walk into each hut waving branches to gather the sickness.Chona did not get as sick as everyone else did. She did begin to have visions. She saw things that no one else did but it was natural to her because of her family background. During summers the corn was planted. It was said that, â€Å"The corn was once a man and he lured a woman away to sleep with him,† (Underhill 52) They would sing about that encounter and plant the corn so that it would grow strong. Summers also made the people happy because it was when the rain would come. Ruth also gathered that from what she heard form Chona was that their was a story for every occurrence.So just like the corn, there was a story for the rain. The story was turned into singing that would help bring the rain along with the cactus festival. Like her father, Chona was hardworking, passionate, and a gambler. She was so good at gambling that she even beat a grown woman. As she got older she went through menses, â€Å"Girls are very dangerous at that time,† (Underhill 57). When girls go through menses they would bring lightning into the village and go to the Little House behind their families homes to prevent these occurrences that happen during menstruation.When her dangerous time came to an end after a month , she was bathed to prevent death to her family and her hair was washed with soapweed fibers, â€Å"That is the way women should always wash their hair and it will never grow gray,† (Underhill 59). During this period the girl would also grow very thin, â€Å"We girls are like strips of yucca fiber after our coming of age is over,† (Underhill 61). At cleansing she was named Cha-veela as is customary during this time. When it was time to marry, Chona did not know her husband. He was a medicine man's son.Her breast had grown large so it was her time marry. Her father told the boy's parents about the marriage and they agreed to it. The boy was told last about the marriage. Her father gave her advice on how to be a good wife, â€Å"That husband of yours, listen to him,† (Underhill 62). For the marriage they had to lie together in her hut with her mother beside her for four nights. This is how Papago are married and she moves in with him after. Her husband has three brothers but one is a man-woman, â€Å"The third brother was called Shining Evening and he was a man-woman,† (Underhill 64).After a while she became dangerous again and goes through menstruation. When she is integrated into the fami ly, the mother tattoos her chin with four black marks. At one point Chona goes with her husband to se a race against the River People. Her people won and received many items from the betting. Chona has her first child and becomes very superstitious as not to harm the child, â€Å"I was kind to the people in our village who looked sick or ugly, and I never laughed at them, so that my baby should have a good body,† (Underhill 66).Soon after, two of her husband's brothers marry. The wives always stayed with Shining Evening when the men were out, â€Å"We girls used to spend all day with that man-woman, Shining Evening,† (Underhill 67). Chona had six children with her husband, five of which were boys and one a girl. The boys all died. She would leave her babies at home sometimes to go help the Mexicans with their harvest. They were always on the lookout for Apaches, the enemy, and were almost killed. They vowed never to go to the Mexicans alone again. Her husband started h aving visions.He was a Coyote-Meeter, â€Å"When he had his medicine man's dreams, it was our comrade, Coyote, who came to him and sang him songs,† (Underhill 71). soon after her husband became a medicine man. After this occurrence her father died and the medicine men could not save him. They buried him with his blanket, pillows, and a few valuables. White men soon came and brought with them whisky. The men of the village would drink this and have visions like a medicine man would, â€Å"Men grew crazy when they drank that whiskey and they had visions,† (Underhill 74).For some time Chona would leave to visit other villages. One time when she was returning, she heard news that her husbands had married again. Chona was heartbroken and left him. She took her child and went to her brother. Her uncle who resided there married her to an old rich man despite her disagreement because women had no say in matters such as these. Her new husband brought her many things. She learne d that her first husband had grown sick and died upon hearing the news. He did not want his second wife and cried when he heard of Chona's marriage, â€Å"I never saw my first husband again.They told me when he heard of my new marriage he cried,† (Underhill 78). Soon after his death Chona caught falling hair sickness, a disease from the white people. A medicine man cured her and taught her how to cure. Chona has two sons from her second husband. One, a medicine man, died young because a wild woman was with him, â€Å"She lay with my son in the house when she should have been at the Little House,† (Underhill 85). Ruth learns that seven years prior to her arrival, Chona's second husband had died. After she was alone in her home she would go to visit her daughters home at Burnt Seeds village.This chapter helps the ethnography by having Ruth hear exactly what she came there to learn. It tells the life of an actual Papago women. Part three briefly talks about child-rearing amongst the Papago. Children are always surrounded, â€Å"The Papago child was born not into a single family but into a group,† (Underhill 89). The child is taught to be apart of the group and never seen as an annoyance. They learn action through observation. One of the most important was not to speak the name of the dead, â€Å"Because if the dead hear they may think you are calling them.And they will come and take you because they are so lonely,† (Underhill 90). Ruth also learns that a woman's place is not with the men. She had realized how separated things were between the sexes. The woman told her they do not fret because, â€Å"Why should we envy men? We made the men,† (Underhill 92). Another thing she noticed was the lack of love stories among the Papago. The woman told her that there were love songs and stories but not many. Woman would also become enamored with the men bringing back scalps and chase after them, â€Å"Some women went crazy and ran after men-but it was the ‘scalps,'† (93).The Papago in the present are also talked about. Ruth says, â€Å"By the time of my visit, the Bureau of Indian Affairs had moved in,† (94) and they were soon introduced to more modern ways. Men joined the army learning english and schools were built. The Papago today vote and have dictionaries in their own language. This chapter helps the ethnography by giving a short insight on the child-rearing, love amongst the Papago, and present day Papago. The most important issues of the ethnographer seemed to be retelling the story in a way that readers could understand.Ruth mentions this in the beginning of chapter two about the way the story was told in traditional indian style which is confusing to outsiders. The most important aspect of interpreting things like this seems to be that the observer must live amongst the people to fully understand their ways and interpret them for others. This is the same for the film â€Å" A Man Calle d Bee† and the Yanomamo text. The perspective of the ethnographer is that the Papago people are so different from the outside world; soft-spoken and tribal in their ways.This colored her analysis through her main focus on an older resident of the tribe who had grown up the Papago way. The ethnographers methods are convincing because she relays a story just like it was told to her and includes her experience amongst the people making the report all the more convincing. Ruth does not necessarily generalize her findings because she tells of the present Papago, interviews, and has older tribe member giving a story on that side of life, and includes the writer's own experience at the rain festival.This ethnography helped me to see how an older people lived. The Papago are ancient in their ways and I see that when I compare their way of life to my own. Ruth reinforced my assumptions about human behavior mostly when she described the ways men and women were separated and seen in diff erent lights, much like today. Works Cited Underhill, R. M. U. (1979). Papago Woman. (Reprint ed. , Vol. 1, p. 98). Prospect Heights, Illinois: Waveland Press, Inc.

Albert Eienstein Essays - Albert Einstein, Quantum Mechanics

Albert Eienstein Essays - Albert Einstein, Quantum Mechanics Albert Eienstein ALBERT EINSTEIN The German-American physicist Albert EinsteiN, contributed more than any other scientist to the 20th-century . Born in the town of Ulm, Germany, Mar. 14, 1879, HE then later died in Princeton, N.J., Apr. 18, 1955. In the wake of World War I, Einstein's theories, especially his theory of relativity, seemed to many people to point to a pure quality of human thought, one far removed from the war and its aftermath. Seldom has a scientist received such public attention for having the ability for learning thet he had. in 1905, Einstein examined the phenomenon discovered by Max Planck, according to which electromagnetic energy seemed to be emitted from radiating objects in quantities that were ultimately discrete. The energy of these emitted quantitiesthe so-called light-quantawas directly proportional to the frequency of the radiation. This circumstance was perplexing because classical electromagnetic theory, based on Maxwell's equations and the laws of thermodynamics, had assumed that electromagnetic energy consisted of waves propagating in a hypothetical, all-pervasive medium called the luminiferous ether, and that the waves could contain any amount of energy no matter how small. Einstein used Planck's quantum hypothesis to describe visible electromagnetic radiation, or light. According to Einstein's heuristic viewpoint, light could be imagined to consist of discrete bundles of radiation. Einstein used this interpretation to explain the photoelectric effect, by which certain metals emit electron s when illuminated by light with a given frequency. Einstein's theory, and his subsequent elaboration of it, formed the basis for much of quantum mechanics. Another of Einsteins theories concerned statistical mechanics, a field of study that had been elaborated by, among others, Ludwig Boltzmann and Josiah Willard Gibbs. Unaware of Gibbs' contributions, Einstein extended Boltzmann's work and calculated the average trajectory of a microscopic particle buffeted by random collisions with molecules in a fluid or in a gas. Einstein observed that his calculations could account for Brownian motion, the apparently erratic movement of pollen in fluids, which had been noted by the British botanist Robert Brown. Einstein's paper provided convincing evidence for the physical existence of atom-sized molecules, which had already received much theoretical discussion. His results were independently discovered by the Polish physicist Marian von Smoluchowski and later elaborated by the French physicist Jean Perrin. Albert has contributed more theories that help us during everyday life then anyone ever has. He has explaned what was expaned before him in an incorrect way. If he was never born, we would think of the world in a completly different manner. In my opinion, he has benifitted the world more then anyone has ever did.

Buddha essays

Buddha essays "Complexity and Clarity: The Bible Versus The Teachings of The Buddha" The teachings of Buddha make more sense to me than the Bible. I find that over-all the teachings of Buddha have a greater relevance to my life, and Buddhism helps me live a more simplified life, which in turn, makes me a happier and healthier person. The Bible does not help me in these same regards. In this paper I will explain why the teachings of Buddha help me reach for and attain an elevated understanding of how I want to live my life more than the Bible does. In simplicity comes clarity, and in clarity comes happiness. The teachings of Buddha have helped provide clarity and perspective on life, whereas the teachings of the Bible have given restrictions as well as guidelines. It is these restrictions that inhibit my clarity, as the package of guidance through the Bible includes rules that need to be abided by in order to get to an afterlife. These rules are potentially detrimental to clarity, as one who is over-concerned with fulfilling the desires of God, will lose track of what their own responsibilities and purposes are. The prospect of this is not appealing. I would rather serve my self and therefore eliminate the chance that I would lose track of a purpose other than my own. Buddha is not telling me what to do and certainly is not saying 'or else' as the case is with Bible following religions. Buddha's teachings provide a path to be followed. If one wants to use another means of getting to where the path leads, it is all the sa! me. Buddha gives me guidance that I may drift in and out of if I so feel the need. The Bible does not include these options. Advantage: Buddha. It seems that the Bible makes people fearful of God and creates a strong focus towards what one should to do serve his purpose. This makes for people who are more likely to be excessively concerned with God rather than their own growth and living. Because the emphasis is put on serv...

Battle of the Somme in World War I

Battle of the Somme in World War I The Battle of the Somme was fought from July 1 to November 18, 1916 during World War I (1914-1918). In 1916, the British and French intended to launch a large-scale offensive along the Somme River. With the beginning of the Battle of Verdun in February, the focus changed to a British-centric operation with the goal of relieving pressure on the French. Moving forward on July 1, the British sustained massive losses in the opening hours of the offensive while French troops made some gains. Far from the breakthrough hoped for by the high command, the Battle of Somme became an extended, grinding affair that came to symbolize the futility of the fighting on the Western Front.   Background Meeting at Chantilly in December 1915, the Allied high command worked to develop war plans for the coming year. It was agreed that the most effective path forward would be simultaneous offensives on the Eastern, Western, and Italian Fronts. This approach would preclude the Central Powers from being able to shift troops to meet each threat in turn. On the Western Front, the British and French planners moved forward and ultimately decided to mount a large, combined offensive along the Somme River. The initial plan called for the bulk of the troops to be French with support from the British Fourth Army in the north. While supportive of the plan, the commander of the British Expeditionary Force, General Sir Douglas Haig, had originally desired to attack in Flanders. As plans for the Somme offensive were developed, they were soon changed in response to the Germans opening the Battle of Verdun in late February 1916. Rather than delivering the crippling blow to the Germans, the Somme offensives principal goal would now be to relieve pressure on the beleaguered French defenders at Verdun.   Additionally, the primary composition of the troops involved would be British rather than French. Planning For the British, the main push would come north of the Somme and would be led by General Sir Henry Rawlinsons Fourth Army. Like most parts of the BEF, the Fourth Army was largely composed of inexperienced Territorial or New Army troops. To the south, French forces from General Marie Fayolles Sixth Army would attack on both banks of the Somme. Preceded by a seven-day bombardment and the detonation of 17 mines under German strong points, the offensive began at 7:30 AM on July 1. Attacking with 13 divisions, the British attempted advance up an old Roman road that ran 12 miles from Albert, northeast to Bapaume. Armies Commanders Allies Field Marshal Douglas HaigGeneral Ferdinand Foch13 British and 11 French divisions (rising to 51 and 48) Germany General Max von GallwitzGeneral Fritz von Below10 divisions (rising to 50) Disaster on the First Day Advancing behind a creeping barrage, British troops encountered heavy German resistance as the preliminary bombardment had been largely ineffective. In all areas the British attack achieved little success or was repulsed outright. On July 1, the BEF suffered over 57,470 casualties (19,240 killed) making it the bloodiest day in the history of the British Army. Dubbed the Battle of Albert, Haig persisted in pushing forward over the next several days. To the south, the French, utilizing different tactics and a surprise bombardment, achieved more success and reached many of their initial objectives. Grinding Ahead As the British attempted to re-start their attack, the French continued to advance along the Somme. On July 3/4, the French XX Corps nearly achieved a breakthrough but was forced to halt to allow the British on their left flank to catch up. By July 10, French forces had advanced six miles and had captured the Flaucourt Plateau and 12,000 prisoners. On July 11, Rawlinsons men finally secured the first line of German trenches, but were unable to breakthrough. Later that day, the Germans began shifting troops from Verdun to reinforce General Fritz von Belows Second Army north of the Somme (Map). As a result, the German offensive at Verdun was ended and the French achieved the upper hand in that sector. On July 19, German forces were reorganized with von Below shifting to First Army in the north and General Max von Gallwitz taking over Second Army in the south. In addition, von Gallwitz was made an army group commander with responsibility for the entire Somme front. On July 14, Rawlinsons Fourth Army launched an attack Bazentin Ridge, but as with other earlier assaults its success was limited and little ground was gained. In an effort to break the German defenses in the north, Haig committed elements of Lieutenant General Hubert Goughs Reserve Army. Striking at Pozià ¨res, Australian troops carried the village largely due to the careful planning of their commander, Major General Harold Walker, and held it against repeated counterattacks. Success there and at Mouquet Farm allowed Gough to threaten the German fortress at Thiepval. Over the next six weeks, the fighting continued along the front, with both sides feeding a grinding battle of attrition. Efforts in the Fall On September 15, the British mounted their final attempt to force a breakthrough when they opened the Battle of Flers-Courcelette with an attack by 11 divisions. The debut of the tank, the new weapon proved effective, but was plagued by reliability issues. As in the past, British forces were able to advance into the German defenses, but could not fully penetrate them and failed to reach their objectives. Subsequent small assaults at Thiepval, Gueudecourt, and LesbÅ“ufs achieved similar results. Entering the battle on a large scale, Goughs Reserve Army began a major offensive on September 26 and succeeded in taking Thiepval. Elsewhere on the front, Haig, believing a breakthrough was near, pushed forces towards Le Transloy and Le Sars with little effect. With winter approaching, Haig initiated the final phase of the Somme Offensive on November 13, with an attack along the Ancre River to the north of Thiepval. While assaults near Serre failed completely, attacks to the south succeeded in taking Beaumont Hamel and achieving their objectives. A final attack was made on the German defenses on November 18 which effectively ended the campaign. Aftermath The fighting at the Somme cost the British approximately 420,000 casualties, while the French incurred 200,000. German losses numbered around 500,000. During the campaign British and French forces advanced around 7 miles along the Somme front, with each inch costing around 1.4 casualties. While the campaign achieved its goal of relieving pressure on Verdun, it was not a victory in the classic sense. As the conflict increasingly became a war of attrition, the losses incurred at the Somme were more easily replaced by the British and French, than by the Germans. Also, the large-scale British commitment during the campaign aided in increasing their influence within the alliance. While the Battle of Verdun became the iconic moment of the conflict for the French, the Somme, particularly the first day, achieved a similar status in Britain and became a symbol of the futility of war.

The Fall of the Aztecs Essay Example | Topics and Well Written Essays - 1000 words

The Fall of the Aztecs - Essay Example It is also not true that the natives gave way to the newcomers because of the mistaken belief that a white man came back to them as a god prophesied by their high priests. This had been the main narrative in several history books but a closer examination of all extant documents did not show a belief among natives that Hernando Cortes was their god Quetzalcoatl. A credible explanation how a few intrepid men were able to conquer an empire was by duplicity and guile. Discussion The most common or popular explanation among historians as to why the Spaniards did successfully conquer a vast and advanced empire of the Aztecs was the main narrative the natives did not offer much resistance because of their supposedly mistaken belief that Hernando Cortes is a god who went to the east and vowed to come back as Quetzalcoatl. It was just a coincidence that he arrived on the same year the god was expected to come back. On the contrary, another white explorer named Juan de Grijalva was the one bel ieved to be a god a year earlier in 1518.1 This â€Å"white god† explanation seems overly simplistic but this was given preference by most historians who based their studies and conclusions from recovered documents before and after the conquest. Incidentally, most of the writings were written by the heirs of nobles and the priests whose duties at that time were to foresee the future and so this explanation gained some prominence because these writers tried to protect the reputation of their forebears who cannot be portrayed as not being able to tell the future, hence this explanation acquired credence. Moreover the god Quetzalcoatl is a relatively minor god in the pantheon of gods among the natives, and so ascribing Cortes as Quetzalcoatl does not make much sense. The â€Å"white god† belief is not a very viable explanation in this regard. Most of the writers were descendants of priests and seers who were being blamed for not knowing the existence of the Spaniards prio r to their arrival.2 The most logical and credible explanation of why a few Spaniards overcame an empire is simply their superior weaponry. What they possessed at that time in military technology was a vast superiority such that a few hundred men can fight off against several thousand ill-equipped native warriors. There was simply a huge discrepancy in the military capabilities between those two combatants, with the Spaniards equipped with swords, helmets, body armor and their horses. In particular, the use of war horses was particularly effective; just three horses can turn around a hopeless dire situation into a victorious rout if used correctly against the hordes of mass warriors. Additionally, harquebus and crossbows could inflict casualties at a great distance; the mounted lances and cannons further provide a long-range military advantage against the natives. Diseases like smallpox did the rest in decimating the Aztecs, described by them as a pestilence.

CRJ-105 questions Essay Example | Topics and Well Written Essays - 250 words

CRJ-105 questions - Essay Example However, given the drug courts currently in operation and the success with which they have operated to date it is clear that they are the future for drug related crime. According to the National Institute of Justice, â€Å"As of June 2010, there were over 2500 drug courts operating throughout the U.S. More than half of these target adult offenders; others address juvenile, child welfare and different court case types.† (National Institute of Justice, 2011) Anything that can reduce crime while at the same time reducing the potential for recidivism of criminals and benefit the community at the same time is a positive approach within the modern criminal justice system. By integrating treatment programs into the sentencing of the individuals for the drug related crimes committed society will see a vast difference over time as well as the levels currently seen in the prison system will be reduced. According to one report, â€Å"A number of randomized and controlled experimental studies published in peer-reviewed journals have found that drug court graduates have significantly lower re-arrest rates†¦Ã¢â‚¬ (National Institute of Justice,

Physical Distribution Management Assignment Example | Topics and Well Written Essays - 2250 words

Physical Distribution Management - Assignment Example The second part of the work at hand presents the remarkable answer to the idea that â€Å"Optimally configuring a supply chain requires warehousing to be considered as an integral part of the supply chain design process†. Adhering to the ultimate principle of Porter concerning the value chain model, the work at hand presents relevant justifications as to why warehousing is a crucial activity or service that needs to be optimized for IKEA’s advantage. There are important advantages on the part of IKEA pertaining to the optimization of its supply chain through effective warehousing activity. Some of these advantages are justified further in the work at hand. The two topics that are included in the work at hand have revealed how important it is to make sure that the distribution system should be optimized for the advantage of both the firms and the target customers. The work at hand presents the opportunity to consider remarkable insights as to why it is important to make sure that the distribution system is at its healthy condition. In the first place, the justification of cost is included in the work at hand. However, the association of customer value was another remarkable point. Transport and distribution management are complex processes in an organisation that tries to employ the actual concept of physical distribution management. In the advent of advanced technology and the integration of Information Technology (IT) in the actual communication process linked to distribution management, it is essential to consider how IT applications can be integrated in a dynamic firm that is actively involved in distribution operations. On the other hand, warehousing in the supply chain design process is another consideration to ensure productive operation that will lead to the opportunity to provide high value for customers, and eventually competitive