Fundamentals of Nevada History Essay

The Nevada constitution was framed by a convention of delegates chosen by the people. The convention met at Carson City on July 4, 1864, and adjourned on July 28 of the same year. On the 1st Wednesday of September 1864, the constitution was approved by the vote of the people of the Territory of Nevada, and on October 31, 1864, President Lincoln proclaimed that the State of Nevada was admitted into the Union on an equal footing with the original states. Nevada’s history of race relations in the 1950s and 1960s was compared by journalists and the National Association for the Advancement of Colored People (NAACP) to that of some southern American states, notably Mississippi. Although not as formalized in law Nevada still provided many examples of racism against minorities in housing, employment, and public accommodation. Early beginnings of the civil rights movement in Nevada can be traced at least as far back as 1959 when planning for the February 1960 Winter Olympic Games at Squaw Valley was underway. The U.S. Justice Department was concerned because of the impact racial discrimination in public accommodations might have on international visitors and was anxious that nothing should occur to mar or blot that event. Likewise, the California Attorney General was concerned because Olympic visitors would be visiting and staying in northern Nevada where people of color would be treated with bias. Mining has been integral to Nevada’s history, from Native American use of its mineral wealth to fashion arrowheads, spear points, and tools to today’s modern industrial mining operations. Nevada’s silver deposits were the key to statehood; a driving force in the state’s economy in the mid-nineteenth century, they were a major reason for Nevada’s admission into the United States in 1864. While gaming and tourism now dominate the state’s economy, Nevada remains a nationally and internationally significant source of metals and minerals. Because of hostility from miners and their sympathizers, Nevada’s territorial and states antigambling laws were mostly unenforced from 1859 until the Comstock Lode mining booms collapsed in the 1870s. After 1881, the state attempted to restrict gambling through licensing and other statutory controls. Opponents of gambling and prostitution became organized and in the Progressive Era at last persuaded state legislators to prohibit gambling statewide in 1910 as part of a nationwide anti-gaming crusade. During the Great Depression in the United States, Nevada legalized gambling terming it gaming in 1931; (the Northern Club received the first license). At the time, the leading proponents of gambling expected that it would be a short term fix until the state’s economic base widened to include less cyclical industries. However, re-outlawing gambling has never been seriously considered since, and the industry has become Nevada’s primary source of revenue today. Gambling taxes account for 34% of state revenue. Also in 1931 the residence requirement for divorce was reduced to six weeks, making Reno a famous mecca for the quickie divorce and people from all over the country to take the cure. In the 1930s, Reno’s Bank Club was the state’s largest employer. It was also the largest casino in the world until Harold’s Club surpassed it in the 1950s. The Second World War was very good to Reno as local bases and those in Northern California helped boost the economy. In the late 1940s â€Å"Bugsy† Siegel helped get Las Vegas on the map by first building the most expensive casino in the world, the Flamingo, and then by being gunned down in his Beverly Hills home. Las Vegas casinos of the 1950s were mostly low-rise building taking advantage of the wide-open spaces that Reno didn’t offer in the downtown area of Virginia Street. However, Las Vegas boomed with new luxurious hotels in the 1960s and the city’s gambling casinos drew players from all over the world, and away from Reno and Lake Tahoe.

Jesus had a way of teaching his disciples Essay

Jesus always had a way of teaching his disciples how to be better people. He used events to teach them, he also used small talking sessions to teach them. The disciples were taught many valuable lessons from Jesus. In the modern world some people think that only bishops, priests or vicars are real disciples but every Christian who has been baptised should try to be a follower of Jesus. Christians today work for each other and for the people that they see as the weak in society such as the elderly, alcoholics, drug addicts and one-parent families. There are plenty of schemes run by voluntary Christian organisations for the poor and weak in society. The Salvation Army is well known for its concern of outcasts in society. They practise many different activities including children’s day centres and nurseries and family welfare work and homes for the elderly. The Salvation Army does plenty for the weak of society and other Christian denominations have their charity organisations, which provide similar services. There are international Christian organisations that include the Tear fund and Christian Aid, these groups care for the needs of developing nations. They help third world countries to live life as best as they can by providing clean water, health care and education. Some Christians today choose to become priests or join a religious order as their way of being disciples of Jesus in the modern world.A priest is a servant of God’s people. The Priest’s job is to proclaim and preach the gospel, to bless the bread and wine offered at mass. to care for the needs of people in the parish, especially by showing his worshippers what they can do for each other and to devote themselfs to God. Some people should use their talents to improve the world, to try and make the world peaceful and loving place. They have a duty to be aware of all the world’s problems such as crime, prejudice and violence. Christians who take part in the Eucharist are sent to serve others at the end of mass. The priest says, â€Å"Go in peace to love and serve the Lord†. We can serve others by donating our clothes to charity shops so that others will benefit. We can visit the lonely, offer shelter, feed the hungry, pray, provide love and comfort, in doing all of these things we are serving the Lord. â€Å"Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength†(Mark’s Gospel – 12: 30-31). This is an extract from Mark’s gospel in the passage of ‘The Great Commandment’; it is what Jesus said to be the greatest commandment of all. Jesus explains this to mean that God is the only Lord we have so therefore we need to love him in the best way that we can. The second greatest commandment of them all is to â€Å"Love your neighbour as yourself†(Mark’s Gospel – 12: 31). When Jesus was talking of these two great commandments he wanted us to realise that life does not revolve around ourselves it is about what we can do for others. This message is to show us not to be selfish and be prepared to suffer for our beliefs. We should never contribute to Mickey taking or peer pressure as we would not like that if it was directed at us. We should give our time for other people which many people do as a careers options so they are also giving their life to God at the same time by serving to others such as Nurses, Doctors, teachers, fireman and missionaries all these jobs are for someone else’s benefit giving their time up for people like us when we are in danger or ill. we can contribute our ways to discipleship by going to church to pray, prayer in general if it to be at home, personal or within a group in a community at school or in a parish. It is important Christians/disciples have childlike qualities that they are proud to be a Christian, they are honest, faith, enthusiasm everything seem brilliant hope and trust in God at the lowest times in your life.Even when tragic accidents happen such as suffering with cancer, A death of someone you love or such incidents as September 11th the attack on the twin towers New York. We should still have faith and believe they are with God and happy. I think that it is extremely difficult to be a modern day disciple because many people take the modern lifestyle for granted and the mission now has a different meaning to the one in Jesusà ¯Ã‚ ¿Ã‚ ½ time. in the modern world because so many people are judged by many different aspects of their lifestyle. They are usually judged in a positive way about their possessions and general lifestyle but they are judged in a negative way about their religion. Religion has become very ‘unfashionableà ¯Ã‚ ¿Ã‚ ½ and this is not just because it is considered a waste of time but it is also because Jesusà ¯Ã‚ ¿Ã‚ ½ teaching methods were unfashionable. Todayà ¯Ã‚ ¿Ã‚ ½s world is so materialistic and people would not judge someone kindly if abandoned their family responsibilities to become a disciple. many people still suffer great persecution and rejection.. A modern day disciple would find it difficult because our world is so materialistic and it would be extremely difficult for a person to give up the wealth gained from a job. Many items in society like drugs can be a barrier between a person and their path towards discipleship. But I do think that some peopleà ¯Ã‚ ¿Ã‚ ½s faith is strong enough to enable them to be a modern day disciple. There are many people who have made great sacrifices to follow Jesus and do his work in our world today. Mother Teresa of Calcutta was a strong believer in Christ and she is an example of a disciple in the modern world. Society does hold back a personà ¯Ã‚ ¿Ã‚ ½s path towards discipleship but a true disciple should be able to overcome that difficulty. Being a disciple of Jesus has many implications for every area of a personà ¯Ã‚ ¿Ã‚ ½s life and this is because their every action is influenced by Jesusà ¯Ã‚ ¿Ã‚ ½ example. St Teresa of Avila once said, â€Å"Christ has no body now on earth but yours, no hands but yours, no feet but yours.† This means that we are on earth to represent Jesusà ¯Ã‚ ¿Ã‚ ½ and he lives in us and this is another way of us being disciples of Christ. In our lifetime today we are given a very important mission and that is to serve Jesus during our time on earth and be disciples, and also preach the word of Jesus to the people who do not yet know.

Narrative of the Life of Frederick Douglass Essay

Frederick Douglass’ Narrative the Life of Frederick Douglass, an American Slave, Written by Himself, was first published in 1845 when author was approximately twenty-eight years old, the autobiography was widely circulated and critically acclaimed by his contemporaries. Remarkable for its vivid descriptions, clarity of tone, and powerful rhetoric, Douglass’ narrative details the deplorable conditions suffered by slaves and dispels prevailing myths about slavery (myths that sanitized its evils and that implied that slaves themselves were better off under its rule). Douglass boldly includes the exact names and locations of the persons and events he reproves. Most poignantly, he paints a vivid picture of the emotional and spiritual life of an individual slave, revealing his raw frustrations, intense inner yearnings, fears, and aspirations, making him a kind of â€Å"everyman† with whom sympathetic readers could easily identify. The first eight Books detail Douglass’ life on the Wye plantation and in Baltimore, his awakening of consciousness and broadening perception of a wider world. Books Nine and Ten show Douglass in a state of transition, undergoing a metamorphosis of sorts, whereby a â€Å"slave becomes a man†. It is only in the final book, Eleven, that we learn of Douglass’ determination to escape and his arrival in New York, and Massachusetts. (Out of concern for Douglass’ welfare, and for the welfare of slaves still aspiring to escape, neither the route of his journey nor his means of transport is described). Reading the text within the context of the Hero Quest theme, Douglass is regarded as a man on a journey of self discovery, one who develops, along the way, a thirst for social justice and learns to view with a critical eye reigning institutions and ideologies. Douglass entitles his narrative Narrative of the Life of Frederick Douglass, an American Slave, Written by Himself. He emphasizes the narrative or account of his life rather than the adventures, thereby elevating the narrative from a mere â€Å"interesting† story to an instructive, conscientious construction and reconstruction of his life.   His title introduces the idea of literacy as an inherent and organic part of his experiences and identity. This bridge, indicated by the comma, intensifies the noun and pivotally designates his narrative as an authorized act, one by which he constructs an identity based on a systematic structuring of details that ultimately leads to the transformation of the man. Douglass sets a paradigm for objectifying his subjective experience by rendering an eyewitness account of slavery that typifies that of most American slaves. Hence, he posits a titular argument to prepare his audience for its (the title’s) inherent claim: he, Frederick Douglass, was a man who was made a slave. Douglass’ Narrative can be examined in light of both its historical and personal contexts. Together, Douglass’ immediate, individual situation, the setting into which he was born, his family and pivotal relationships, his inward struggles and aspirations as well as the wider social and political landscape against which his journey unfolds. In early years he was a slave on a large plantation in Talbot County, Maryland where he lived separate from his family and suffered greatly from hunger and cold. Douglass begins his narrative with riveting details but relies primarily on memory or capitalizes on the lack thereof to prove an argument rather than recapitulate a tale. His descriptions are structured to counter his audience’s stereotypical, inaccurate views. Therefore, he begins with specific details of the geographical location of his birthplace. Born Frederick Augustus Bailey in February 1814, in Tuckahoe, Maryland (he changed his name to Frederick Douglass after his escape to the North), he was the son of Harriet Bailey, daughter of Isaac Bailey, a free man, and Betsy Bailey, the slave of Aaron Anthony. Speaking of his birth and parentage in his first autobiography Narrative of the Life of Frederick Douglass, an American Slave (1845), Douglass says, I have no accurate knowledge of my age never having seen any authentic record containing it. By far the larger part of the slaves know as little of their ages as horses know of theirs, and it is the wish of most masters within my knowledge to keep their slaves thus ignorant. I do not remember to have ever met a slave who could tell his birthday. They seldom come nearer to it than planting- time, harvest-time, cherry-time, spring-time, or fall-time. A want of information concerning my own was a source of unhappiness to me even during childhood. The white children could tell their ages. I could not tell why I ought to be deprived of the same privilege . . . (13) This statement is followed by descriptions of customs on Maryland’s Eastern Shore. He also includes a description of Captain Anthony’s homestead and Colonel Lloyd’s, plantation to foreground claims that slave masters lived in opulence while their slaves lived in abject poverty. After providing verifiable places and incidents, Douglass substantiates his general claims, an effective strategy that relegates the condition of the slave to circumstances that deny him the â€Å"tools† that would logically empower any human being and which are the inherent rights of the dominant culture. Hence, he uses specifics to makes his subjective experience typical and subsequently ascribes it to slaves generally as well as to himself. Douglass’ account, is inclusive instead of exclusive. Douglass also recognizes familial relationships as cultural determinants of identity. Therefore, he posits the lack of knowledge regarding his parentage as a deterrent for healthy socialization. Although he knows his mother’s name and remembers seeing her a few times, they do not have a mother-child relationship, nor does he know his father. Douglass reports: My mother was named Harriet Bailey. She was the Daughter of Isaac and Betsey Bailey, both colored, and quite dark. My mother was of a darker complexion than either my grandmother or grandfather. My father was a white man. He was admitted to be such by all I ever heard speak of my parentage. The opinion was also whispered that my master was my father†¦. (Narrative 13) Initially, it might be assumed that his mother’s absence and then-lack of intimacy do not affect him during the formative years of his life while he lived with his grandparents, who provided emotional and physical support. In fact, he summarily says, â€Å"I never saw my mother, to know her as such, more than four or five times in my life; and each of these times was very short in duration, and at night† (13-14). In this case, Douglass’ silences only distance him from the text and his mother, thereby objectifying both and intensifying the gravity of the particular performance act in the mother/son relationship, a normative construct within the culture but an anomaly within the slave culture. Although she traveled over twelve miles a night from Mr. Steward’s farm, the place of her employment, risking physical punishment just to spend a few moments with her son, young Douglass was not aware, or chose not to acknowledge, the gravity of her sacrifice, at least not in this narrative. When she died after a short illness, Douglass’ unemotional response is anticipated: â€Å"Never having enjoyed, to any considerable extent, her soothing presence, her tender and watchful care, I received the tidings of her death with much the same emotions I should have probably felt at the death of a stranger† (14), for it is consistent with his argument, which negates the concept of a slave family and its lineage. The mystery that surrounded his parentage haunted him throughout his life and figured prominently in his identity quest. Not knowing his father’s identity or his birthday proved to be a major source of anxiety, for he continuously stressed the importance of knowing one’s birth date and tried to provide an estimation of his age, another determinant of his identity. Douglass says, â€Å"The nearest estimate I can give makes me now between twenty-seven and twenty-eight years of age. I come to this, from hearing my master say, some time during 1835, I was about seventeen years old† (13). In Narrative, Douglass estimates that he is 27 or 28 years old in 1845, and he extends this description and uses this tenuous information as a basis for attacking slavery’s destruction of the family and its perpetuation of ignorance: I know nothing; the means of knowing were withheld from me. My mother and I were separated when I was but an infant—before I knew her as my mother. It is a common custom, in the part of Maryland from which I ran away, to part children from their mothers at a very early age. Frequently, before the child has reached its twelfth month, its mother is taken from it, and hired out on some farm a considerable distance off, and the child is placed under the care of an old woman, too old for field labor. For what this separation is done, I do not know, unless it be to hinder the development of the child’s affection toward its mother, and to destroy the natural affection of the mother for the child. This is the inevitable result. (13-14) This lengthy quotation shows how Douglass uses the assessment of his age, although inaccurate, and the description of his separation from his mother as powerful ammunition for his abolitionist rhetoric. Continuing his attack, Douglass notes the absence of familial ties among slaves and indirectly critiques slavery as a system that bolsters a racial hierarchy that obliterates the legal, unalienable rights of the slaves, placing them outside of human discourse and reducing them to property only in a system of â€Å"glaring odiousness, that slaveholders have ordained, and by law established† (14). Therefore, most women did not have husbands, and children did not know their fathers, although it was common knowledge that in many cases the masters were the fathers. Douglass suspects that he is among this unfortunate group. He concludes that slave masters were the only benefactors: â€Å"This is done too obviously to administer to their own lusts, and make a gratification of their wicked desires profitable as well as pleasurable; for by this cunning arrangement, the slaveholder, in cases not a few, sustains to his slaves the double relation of master and father† (14). Douglass takes a specific, subjective experience and generalizes about slavery. He argues that the family as an institution was nonexistent for the slave, for it was slavery’s aim to destroy the sacredness of the family, one of America’s principal institutions. This argument supports the claim that slavery not only dehumanized slaves, but it also relegated them to the position of other and disconnected them from the mores and conventions of the patriarchy. At age seven he is â€Å"providentially† sent to Baltimore to live with his owner’s son-in-law Hugh Auld. Auld’s kindly wife, Sophia, commences to teach Douglass to read but is halted by her husband who lectures her fiercely about the dangers of educating slaves, pronouncing that literacy would render them â€Å"unmanageable†, â€Å"discontented and unhappy.† Auld’s virulent reaction illuminates for Douglass the power of literacy and its key role in the social domination of one population over another. Upon this realization, Douglass, by his own wit and ingenuity, teaches himself to read, risking severe punishment by devouring in secret every text that comes his way. The Columbian Orator, an anthology of essays on social justice and democracy, especially affects him. Among the essays are Sheridan’s treatise on Catholic emancipation and a fictionalized dialogue in which a slave and his slaveholder debate the merits of slavery, the slave arguing so persuasively that his master sets him free. The Columbian Orator illuminates for Douglass fundamental tenets of human rights and propels him to a new understanding of the philosophical claims against slavery and the enormity of its evils. However, with this expanded consciousness comes new inward distress. Douglass recalls, â€Å"I could at times feel that learning to read had been a curse rather than a blessing. It had given me a view of my wretched condition, without the remedy†(84). He admits that—feeling trapped and frustrated by his inability to act—†I often found myself regretting my own existence, and wishing myself dead†(85). Still, he is propelled forward by a burgeoning sense of social justice and by a thirst to learn more about slavery and the mysterious term abolitionism. As his awareness grows, he resolves to some day run away. Realizing that he may need to forge his own pass, he sets out to learn to write-cajoling and bribing white boys to teach him, tracing letters on the prows of ships, marking fences with pieces of coal. When Douglass is fifteen, he returns to his owner’s plantation. There, Douglass’ inexperience in the fields is viewed as laziness, and he is sent for disciplinary purposes to the home of Mr. Covey, a tenant farmer renown for his cruel treatment of slaves. Under Covey, Douglass endures repeated physical abuse and incessant, grueling labor. The ordeal nearly destroys Douglass, leading him close to despair, causing him to question God’s very existence. He writes: â€Å"I was broken in body, soul, and spirit. My natural elasticity was crushed, my intellect languished, the disposition to read departed . . .† (105). He recalls standing along the shores of the Chesapeake. Seeing the ships sailing north, he felt the tremendous weight of his enslavement and prayed to God for deliverance: â€Å"The glad ship is gone; . . I am left in the hottest hell of unending slavery. God, save me! God, deliver me! Let me be free! Is there any God? Why am I a slave? I will run away. I will not stand it. Get caught, or get clear, I’ll try it†(107). This secret resolution sustains him amid the dark months with Covey, offering him a glimmer of hope. It is under Covey’s charge that Douglass experiences a pivotal, life-changing event. After suffering several fierce beatings, Douglass flees to his master but is forced to return to Covey, whereupon he is attacked with a horsewhip. Douglass recounts that â€Å"at this moment—from whence came the spirit I don’t know—I resolved to fight; and suiting my action to the resolution, I seized Covey hard by the throat; and as I did so, I rose†(l12). For hours, the two men fight. In the end, Douglass gets the better of his overseer, drawing much blood and winning an unspoken reprieve from further attacks. Douglass assents that â€Å"this battle with Mr. Covey was the turning point in my career as a slave. It rekindled the few expiring embers of freedom, and revived within me a sense of my own manhood. It recalled the departed self-confidence and inspired me again with a determination to be free† (113). The physical confrontations with Covey proved to be the turning point in Douglass’ life. After several brutal whipping, Douglass was overcome by a new sense of power and self-preservation, and assumed authority over his life. As an agent who maintained a defensive posture, which symbolized his confrontation with the dominant power, he not only changed himself, but he also redefined the source of power. Douglass resisted all Covey’s attempts to beat him, proclaiming was resolved to fight, and, what was better still, I was actually hard at it†¦ it is — was the turning point in my ‘life as a slave.’ It rekindled in my breast the smoldering embers of liberty; it brought up my Baltimore dreams, and revived a sense of my own manhood† (54). Maintaining a defensive posture, Douglass was elevated to a new plateau, and his transformation from slave to man was made complete:†Ã¢â‚¬ ¦ I now resolved that, however long I might remain a slave in form, the day had passed forever when I could be a slave in fact† (54).  Ã‚   The triumph in this altercation sets a precedent in the narrative tradition that parallels similar themes in early American writings.   Emotionally free to exercise his intellect and dream of his eventual emancipation, Douglass regained his self-confidence and became a viable leader in the black community where he was physically and spatially enslaved until a traitor foiled his escape plans. After his year with Covey Douglass is sent to a more humane master, where he is able, clandestinely, to teach over forty slaves to read and write. There, with a growing sense of agency, Douglass inspires several of his fellow slaves to join him in â€Å"one noble effort to be free†(122), but on the morning of their intended departure, the conspirators are discovered, beaten, and jailed. Alone in prison, Douglass anticipates that he will be sold to a plantation in the deep south, but miraculously he is sent back to Baltimore and hired out to a shipbuilder. Douglass fares better under this new arrangement: he learns caulking and is granted the autonomy to make his own contracts. Yet even so, he suffers barbs of racism and oppression: he is nearly beaten to death by white shipyard workers; he smarts at the dictate that every cent of his earnings must go to his master. Once again he plots to escape, this time deciding to go it alone, though it requires leaving behind his beloved fellow slaves. As Douglass’ narrative draws to a close, we see him arriving safely first in New York, and then in New Bedford, Massachusetts where Douglass sets up a home for himself and his bride. It is here that Douglass first reads The Liberator (â€Å"The paper became my meat and my drink. My soul was set all on fire†). He befriends William Lloyd Garrison and joins the American Anti-slavery society as a speaker on their lecture tour. Here the narrative triumphantly ends (though, as the students knew from their research, for Douglass it is only the beginning of a long life of activism). In the course of the narrative, we have seen, in Douglass, an evolution of consciousness; the hero grows increasingly aware of and implicated in larger social and political forces. His aspirations widen, his powers of agency increase as he enters directly into the course and flow of historical events. Douglass explores another crucial aspect of the culture and unveils the ignorance that permeated the slave’s life; he exposes the reality that undergirded slavery: â€Å"the white man’s power to enslave the black man† lay in the white man’s ability to keep the black man ignorant (32). Recognizing the pathway to freedom, he became resolute in seeking an education: What he most dreaded, that I most desired, what he most loved, that I most hated. That which to him was a great evil, to be carefully shunned, was to me a great good, to be diligently sought; and the argument which he so warmly urged, against my learning to read, only served to inspire me with a desire and determination to learn. (32) Douglass’ recognition of the parity of literacy and freedom is an epiphany and becomes a distinguishing mark in the development of the slave narrative. Sophia Auld adhered to her husband’s mandate and subsequently embraced his philosophy, but not without sacrificing her humanness. Douglass’ characterization of Mrs. Auld points toward other noteworthy social issues. Her actions suggest that she, like the slave is victimized by a male dominated practice that denied slaves and women educational opportunities as well as other basic freedoms. Therefore, women like Sophia who blindly obeyed their husbands were transformed by the practices of a patriarchal system. Following her husband’s precepts, her â€Å"tender heart became stone, and the lamb-like disposition gave way to one of tiger-like fierceness† as she was divested of her previously esteemed Christian qualities (34). Slavery usurped even the powerful virtues of Christianity, further confusing a skeptical child and providing commentary on religion, another cultural practice. For Douglass, however, the key to freedom was not to be found in religion or social relationships, but within literacy, an empowering, transforming agency.    Works Cited Douglass, Frederick. Narrative of the Life of Frederick Douglass, An American Slave. Ed. Houston A. Baker, Jr. New York: Penguin, 1986.

Can Exercise Make Kids Smarter Essay Example for Free

Can Exercise Make Kids Smarter Essay I do feel exercise does and could make kids smarter. This article is mainly about scientist testing kids and animals to see how they react and their knowledge after exercising for certain amounts of time. In the article they prove scientifically that exercise has no real change on I. Q. and intelligence levels. Then they tested it and then made the pets and animals run some kind of test and instantly they scored went up just a little at least. Exercise I think just gets your mind working and thinking and that’s all that helps the scores. In my life I feel that when I get up a little early and do some quick activities my brain and mind are ready to think for the rest of the day. So I agree with the idea in this article. This article I think is truly about how exercise changes and helps the life of young people and animals. I feel exercise should be at least done every other day for at least 1 hour. Usually just getting up and exercising means you miss one game of x box or you miss one TV show, but in the big picture of life it is important to exercise. To the scientific part I think exercise gives you a mind set that your mind is fresh and clear and that’s why the scientific test don’t pick up a simple thing like that. Well I do feel exercise if nothing else sets your mind set and tells you you CAN do well on the test and comprehend a lot more that without exercise. This article helped me realize a lot about exercise and how sometimes scientific test are not as accurate as what they seem. Can Exercise Make Kids Smarter. (2017, Feb 21).

Contract Law Questions Assignment Example | Topics and Well Written Essays - 4000 words

Contract Law Questions - Assignment Example A contract of sale meanwhile is a contract where one party called the vendor or seller obligates himself to transfer the ownership of and to deliver a determinate thing, while the other party called the vendee or buyer obligates himself to pay for the said thing a price certain in money or its equivalent. In the case at bar, there are two issues involved i.e. whether there is an employment contract between Abe and his prospective employer and whether there is a contract of sale between Abe and the supplier of the goods. A further issue is whether Abe can return the goods and get his money back. As to the first issue, there is clearly no meeting of minds as Abe merely presumed he will get the contract. There is no acquiescence to the contract on the part of the employer. There is no offer and there is no acceptance as mandated as essential in the case Adams v Lindsell (Furmston & Chevalier 2006,p.15). On the part of Abe, he may rescind if the supplier commits a breach of warranty agai nst hidden defects which also includes unfitness for the use intended or encumbrances upon the thing sold as illustrated in the case Re Moore v Landauer (Owens 2001,p.455). Since there is none of the above, there is no breach of warranty and thus he may not be allowed to return the goods he had bought. b). If a resprayed surface of the car may be considered as a hidden or redhibitory defect, it is not a serious or important defect that may render the car unfit or considerably decreases its fitness. The respraying only causes a slight change in the quality of the car, for better or for worse, and may not even be considered as a hidden defect. Thus I would advise Bert that there is no need to refund money because the act of respraying does not go into the root of the contract as held in the case HongKong Fir Shipping Co. Ltd. v Kawasaki.   c) The court held in the case Pharmaceutical Society of Great Britain v Boots Cash Chemists (Southern ) Ltd. that "the display of goods in a store constitutes an invitation to treat and not a contractual offer". Thus, I would advise Chris not to pursue and insist on his offer to buy the mixer at the price he desired because the price tag in the advertised mixer is not a contractual offer but a mere invitation to inquire into (Salzedo et al 2004,p.4).

How does new technology help the Arts Essay Example | Topics and Well Written Essays - 3000 words

How does new technology help the Arts - Essay Example A number of basic digital hardware and software are within the financial reach of many artists, stimulating more interest, creativity and positive inspiration. The Arts are a vast subdivision of culturally stimulating and creative outlets, in which the artist expresses himself, or his perspective toward one or more aspects. There are various branches of the Arts: Visual Arts are art forms that are essentially visual in nature such as Drawing, Painting, Sculpting, Photography, Filmmaking, Computer Art, Plastic Art and Applied Arts. Literary Art involves expression through the art of written words. It is creative writing based on historical or factual information, or just original imagination, such as poetry, essays, prose, drama and autobiography. Performing Arts are art forms in which artists use their physical presence, body or voice to convey artistic expressions. These art forms include dance, music, opera, theatre, spoken word, circus arts and musical theatre. Fine Arts are art f orms developed mainly for aesthetics and/or concept. Commonly included are the  visual art  and  performing art  forms, such as painting, sculpting, collage, decollage, assemblage, installation, calligraphy, music, dance, theatre, architecture, film, photography, conceptual art and printmaking. Technology, if used positively, is a massive transition from reality to creative stimulation in the Arts. It is evolving in major focus of the Arts, mainly in terms of Marketing and Public Relations. Arts Marketing Marketing is defined as a sound, effective technique for influencing behavior and creating successful exchanges (Bernstein, 2007). It involves finding new areas for improvement, new areas where an organization can develop its approach to customers in the long-term benefits of each party. Arts, in relation to Marketing, involves reflecting vision and commitment in relevance to the relationships of the customers and the organization, enhancing the artistic mission of an arts organization, building a long-standing exchange with customers and exhibiting arts as a form of creativity and passion to a specific or vast audience (Elizabeth Hill, 2003). Arts Organizations are non-profit organizations usually in the form of an association or foundation. These are formed for the purpose of developing and promoting the work of artists in various visual and performing art forms such as film, sculpting, dance, painting, multimedia and poetry. Such organizations are mainly museums, theatres, concert, and opera halls. Although these platforms have existed for centuries as a form of artists’ retreats, the development of government organizations such as the Arts Council of Great Britain, The Canada Council, The New York State Council on the Arts and the National Endowment for the Arts, have helped, as all of these organizations award grants to help promote the growth of art and culture. Arts Marketing seeks to capture an audience and advance the artistic abilitie s of art organizations accordingly. It aims to create inspirations for creativity and exhibit it where it is appreciated. In terms of Performing Arts, various theatres and concert halls advertise for publicity and artistic appreciation. This exhibition of creativity also helps the performing artists gain incentive to improve their skills and develop interactive abilities. As newer technologies evolve, customers have grown to expect more customized experiences of the Arts. High technology has made possible and common for people to exhibit their own art, place orders at any time of day and find virtually any kind of information they seek. The Arts organizations that use modern technologies to exhibit various forms of art (visual,

The Healing Power of Music Essay Example | Topics and Well Written Essays - 1250 words

The Healing Power of Music - Essay Example There are still other favorable aspects of music to people aside from the Mozart effect. This one aspect is the capability of music to heal people. This area does not have a certain approach or a definitive description. It plainly proposes that the wonderful creation of music can improve and enhance the condition of individuals in their physical and mental levels for a more holistic growth (Mount, 2004). This statement of music having healing powers has been demonstrated in various fields and areas like the bible, arts and literary forms. For example, in the Bible, the story of David depicted how the young boy alleviated and appeased the heart and soul of King Saul. The Greeks were also known for using lyres and flutes. The music created by such instruments is capable of healing. It was even suggested that Alexander the Great was restored to having a sound mind when he was made to listen to the music created by the lyre. Egyptian writings that already have more than two millenniums of existence illustrate how chants and charms were able to treat predicaments like barrenness (Heather, 2002). Evidently, these events in early history attest to the healing capabilities of music. Yet, it is still imperative to prove today the mechanism of how music can have healing powers and to establish whether or not this will really work. Dr. Balfour Mount, a professor at McGill University and specializing in palliative medicine, puts forth that this healing aspect of music can be associated with the life condition of the person. In an article, he discussed how this condition or quality of life is given a subjective interpretation. Thus, the meaning and value will vary from one person to another. Still, two common factors among different individuals are highlighted, that is 'satisfaction in life' and 'emotional well being' (Mount, 2004). In this regard, it is evident that there are inherent qualities in every individual that make them value the same thing despite their differences in situations and attributes. This can be gleaned from the fact that life is seen as a continuity or journe y that has to be traversed, and music, as proposed by Dr. Mount, can aid in supplicating energy to the person at whatever state he or she may be, be it of joy or sadness (Mount, 2004). Furthermore, people also experience different states. It is not as simple as having one or the other, just like how the statue of Buddha with three heads embodies this idea. The Buddha statue has three heads going into varying directions. The one heads to the right, the good path. The head at the other side leans to the left side minding the evil. The one in the middle and facing forward has a serene disposition, suggesting a state that resembles the disposition of the mind of God. Such representations propose that in life, there really is an option to find a peaceful and calming state of mind that is beyond merely choosing the good and evil. This is the exact state where a therapeutic music can lead a person (Oliver). Music heals by allowing the person to work on whatever he or she is confronted with at present. One must not worry at what happened in the past nor stress out on planning for the future. The whole process entails a 'letting go' of any 'literal or rational patterns of thought' and it also requires recognition of what happens in reality in a more 'imaginary, intuitive and metaphoric way' (Mount, 2004).