Pollution In The Backcountry - Snowmobiles in Yellowstone National Park

Outline Of Pollution in the Backcountry 1. Bush over turns Clintons plans to ban snowmobiles in Yellowstone National Park. (pro) a. Yellowstone will continue to be polluted and degraded. (con) 2. Business, Industry and environment. a. Two opinions presented by each side 3. Identifying problems with the over turning of the Clinton administration ban. 4. Identifying problems with the pollution in off road vehicles. 5. Identifying propaganda techniques used by either side. 6. How credible is each side of the debate? a. What are the credentials for each side? 7. Which side impressed me as being the most empirical in presenting their case? 8. Are there any reasons to believe the writers are biased? 9. With which side of this debate do I personally agree with? Pollution In The Backcountry As the population grows in this country we are developing and expanding area's that have never seen the population like we are seeing these days. There are almost 1200 people who live in the small community of West Yellowstone that thrives on tourism. There is good turnout in the summer and in the winter snowmobiling keeps the small town going. Over the past five years the Government and multiple environmental agencies have tried to shut down snowmobiles in the National Park for pollution reasons. How would this affect the environment? How would this affect the local industry? I will go through each side of this debate that has been taking place. On July 18, 2004 the House of representative voted not to ban snowmobiles from the Yellowstone and Grand Teton National Park area's. "Since 1996 the government has completed three major official assessments of snowmobiles' impact on the Parks in winter" (The New York ... ... environmentally safe. Second I think it is important to keep our national parks open to the people but this has shown the need to protect them to a point so our children and grandchildren can enjoy these National Parks in the future. Third, It is nice to see that the case studies go on. Without this research we would not have a direction to go although expensive, I think it is well worth it. The research needs to be compiled correctly by professionals and have no bias or slanted opinions contaminate the overall conclusion to the study. References The New York Times Sept 17, 2002 pA30(N) pA28(L) col 1 (7 col in) Heartland Institute. (2006). Retrieved January 15, 2006, from http://www.heartland.org National Park Service. (2005). Retrieved January 18, 2006, from http://www.nps.gov The New York Times June 18, 2004 pA26 col 04 (8 col in) Pollution In The Backcountry - Snowmobiles in Yellowstone National Park Outline Of Pollution in the Backcountry 1. Bush over turns Clintons plans to ban snowmobiles in Yellowstone National Park. (pro) a. Yellowstone will continue to be polluted and degraded. (con) 2. Business, Industry and environment. a. Two opinions presented by each side 3. Identifying problems with the over turning of the Clinton administration ban. 4. Identifying problems with the pollution in off road vehicles. 5. Identifying propaganda techniques used by either side. 6. How credible is each side of the debate? a. What are the credentials for each side? 7. Which side impressed me as being the most empirical in presenting their case? 8. Are there any reasons to believe the writers are biased? 9. With which side of this debate do I personally agree with? Pollution In The Backcountry As the population grows in this country we are developing and expanding area's that have never seen the population like we are seeing these days. There are almost 1200 people who live in the small community of West Yellowstone that thrives on tourism. There is good turnout in the summer and in the winter snowmobiling keeps the small town going. Over the past five years the Government and multiple environmental agencies have tried to shut down snowmobiles in the National Park for pollution reasons. How would this affect the environment? How would this affect the local industry? I will go through each side of this debate that has been taking place. On July 18, 2004 the House of representative voted not to ban snowmobiles from the Yellowstone and Grand Teton National Park area's. "Since 1996 the government has completed three major official assessments of snowmobiles' impact on the Parks in winter" (The New York ... ... environmentally safe. Second I think it is important to keep our national parks open to the people but this has shown the need to protect them to a point so our children and grandchildren can enjoy these National Parks in the future. Third, It is nice to see that the case studies go on. Without this research we would not have a direction to go although expensive, I think it is well worth it. The research needs to be compiled correctly by professionals and have no bias or slanted opinions contaminate the overall conclusion to the study. References The New York Times Sept 17, 2002 pA30(N) pA28(L) col 1 (7 col in) Heartland Institute. (2006). Retrieved January 15, 2006, from http://www.heartland.org National Park Service. (2005). Retrieved January 18, 2006, from http://www.nps.gov The New York Times June 18, 2004 pA26 col 04 (8 col in)

Faamatai: Traditional Religious System

It also alms to define and determine religious connections between the Mat system and the tabulate (Indigenous religion). Last but not least, it also focuses on how the system changed after Christianity arrived. Many people define the term mat in different ways. For example, Via and Tintinnabulation define mat as a â€Å"member of the nun (village) and a leader of an alga potato (extended family) with a complex network of fall (diffuse cultural connections'. Pall's offers another deflation which states that mat evolves from two words â€Å"mat† (eye or seeing) and â€Å"l† (towards or at).When two words are put together, It creates a traditional definition, the â€Å"act of looking towards or at someone or something†. In other words, a mat is the â€Å"eyes† of the family. He or she is the role model of the family. Family members look up to him or her as a strong leader and effective decision maker. To understand the framework of the mat system, one must first review the Samoan culture characteristics. The Samoan identify their culture as the Fashion way of life according to custom.Pall's described the term Fashion as referring to â€Å"the ancient ways of life Inherited from the ancestors†. The rod FAA means â€Å"in the manner of†, so the Samoan made it blend in with certain words in order to contrast the different ways of doing things. Traditionally, there are no laws in the context of the Samoan culture. However, Samoan people respected the decisions made by their own mat. To further understand the Samoan way of life, one must understand the village structure In the Samoan culture.The (nun) village Infrastructure Is made up of all extended females and relatives who reside In that particular village. They are Individual heirs and descendents of the mat such as father, mother, brother sister and etc†¦ In the alga, all can be related whether by blood as traceable to a common ancestor, through marriage ties or eve n adopted connections. At the head of each alga was a mat. He was the one who held the family title until it was passed on by choice rather than by inheritance. The first stage in becoming a mat was to serve as a tattletale's (untitled man).A tattletale's Is defined as an untitled man who serves his mat with honor and diligently. Being In this level requires a lot of patience and caring. Each tattletale's has one goal in life which was taut (serve) as further explained by Applied as follows: â€Å"A fulfill mat a Samoa faithful muumuu maim lava lee tag as taut Elli I lee mat male alga ma lee nun. O taut a lee tuna's e mama maim AI fumigant's ‘see's. A iii SE e via Oho I lee tutelage pull, all e taut, AAU o lee ala I lee pull o lee taut†. When a chief was chosen, a person who served the chief, family and village well Is most likely the primary he must first serve because the path to leadership is service) When a mat was sought, each alga would agree on a candidate and th en all would decide on one who would be worthy to succeed to the title. Once receiving the title of mat, he is responsible for the leadership of the whole family. In the fond o lee nun (council of chief), the mat was the one who represented the whole family.The authority of the mat was freely expressed by him in all matters, but most of the time he is free in so far as what he does was for the good of the family. In this respectful way, it could be seen, that the role of the mat was not merely authoritative, but it was also one of serving. It was then seen that all behavior was conditioned by the loyalty and devotion not only of the mat but the whole family. It was the pride of one's family which seemed to be the basis of the Samoan culture. This has been an initiating factor by which â€Å"law and order† was kept.In the Fashion, the extended family is the basic component of the village. Like I mentioned earlier, the village infrastructure is made up of all extended families which headed by a senior chief. Without the extended families and their chiefs, there would be no council of chiefs in the traditional village structure. The village itself became a factor in keeping the strong bond within the society. Socially, each village was embraced by a common pupilages (traditional greeting of mat titles in seniority).Mauve stated that a pupilages is a rotational formula which contained all the dignity accorded to the village especially to the principle chiefs, stating their relationship to the broader royal lineages of Samoa. In the olden times, Samoan lived in a hierarchical society. In all levels of its political structure including the mat system, it was so clear for it to be seen. Through all these levels, there was one of unifying force at work in the maintenance of â€Å"law and order† such as loyalty and devotion, being part of the family, and villages and districts connecting to the royal line.Politically, with the hierarchical structure of so ciety, it could be seen that the ancient gods were also structured in such a way. It was the case that authority was delegated from the top to the bottom. If there was a need to carry out a proposal or any new ideas, it was first to be approved by the higher authorities. Permission had to be sought from the chiefs. Although these different levels still existed in the Samoan society, but there was still the awareness of the necessity to function together as a corporate unity in order to survive.The socio-political structure of the mat system was believed to have great importance. Many believed the importance again lies within the idea that it was probably within such a social structure and that the structuring and the understanding of the gods had originated. According to Mauve, he stated: In Samoan society, there were â€Å"As† such as the As Militate, As Loyola or As Amiga. The â€Å"As† gives the meaning of being very high in rank within the Samoan society. The full meaning of this word would not be expressed if only the word honorable was used.The meaning of the word was not only â€Å"honorable† but took up other meanings such as sacredness and holiness in the ensue of been higher above all others in society. In this sense, As would really refer to the Alai(high or paramount chief). An Alai(high chief) was considered as the head of the village and its council of chiefs. Telltale (high talking chief) were orators and they spoke on the behalf of the Alai. According to Applied, mat were always the ruling powers in the society. Their authority is still strong today.Their authority was to be chiefs were, it was always to be carried out by the magma(group of tattletale's or untitled men). What can be said at this point is that in the structural set up of the Samoan society, there is a clear distinction between the higher and lower classes. The structure of the society and the distinctions could have been the basis of the religious structurin g and understanding of the ancient gods. In fact, the Samoan indigenous religion also had a structure where there was the recognition of higher gods and lower gods.In such a structure, there were responsibilities and functions performed by the gods that coincided with the responsibilities set out in the social life of the people. If the high chiefs were seen to rule and grant permission, then the higher gods were seen to posses more power. The higher gods would then be sought for the granting of the things that the society wanted. In this section, I will focus on the religious connection between the Mat system and a more detailed study of the traditional religious beliefs and other cultural practices.I strongly believe that much of these beliefs and practices had great affect on the way Samoan had accepted Christianity. Before Europeans had ever set foot on the islands, Samoan had their own beliefs of deities believed to be divine. According to Melissa, he stated â€Å"Samoan relig ion as it generally understood refers to a system of beliefs, the ceremonial and tall activities that are associated with it, and the worship of a supernatural being or beings. † In addition, Samoan had no national religion. This was a time of myths and what has often been referred to as a time of superstitious beliefs.It was at this early stage that these myths and the history of Samoa were preserved in memories and through oral traditions. According to traditional beliefs, every individual had his own â€Å"tutu†(guardian spirit). It was the case that the families had minor gods and villages had their own local deities. These deities such as fire, rain, agriculture and etc†¦ Were insider sacred and important to the Samoan. In the next couple of paragraphs, I will briefly explain the religious connections of the mat system and the indigenous religion through many traditional beliefs such as the Toga myths, man, spirits, and other various gods.One of the most popul ar beliefs in Samoan society was the Toxicological creation myth. In the alga, the head of the family is considered as the mat which was closely similar to the Toxicological and his rule. According to one myth, it stated that Toxicological existed as the main source in space and created the heavens. He was also known as the superior being or leader. I believe these creation stories had influenced many traditional world views of the Samoan and its mat system. In fact, the mentality about Toga creating Samoa still exists.The variety of these creation stories has led to the idea that traditional beliefs had been elaborately connected in Samoa. In this case, the Samoan culture was produced in distinction of ranks and indigenous religion enforces it by giving the high ranks a special place in it. As also stated by Isaiah: The Samoan ranking system and cultural structure appears deceptively simple on the surface at first glance, but a deeper look into it vales a very competitive, complica ted and rigid system. The religious beliefs of the people played a very important part in society.As I mentioned earlier, the Titus (guardian spirit) had influenced many Samoan greatly especially the mat. The tutu is sometimes considered as a god of an individual. In most cases, mat are considered as the god of their own family. They believe the spirit of an ancestor is links the mat system to the indigenous religion is the concept of man (invisible living force) which responsible for all the startling occurrences and effects beyond the human mind. In the Samoan culture, if a mat was able to defeat another mat at war, then he was said to have possessed more quantities of â€Å"man† than the man he defeated.This concept was always associated within the mat system. The traditional belief of man(power) that a mat had to protect the family physically and his ability to supply materially had been a strong qualification for becoming a leader. Man, however was also known in the prim itive world as the abundant special supernatural forces that could present in a man. In Samoan society, man was that force behind anything which was impossible for man to do. In this case, Samoan believe man and gaga(spirits) have strong relations.It can be noted that for a man or mat to receive man, it would be possessed through favor of the gods or the passing of it to him by another man who had it before him. Many scholars saw this concept as a way for the gods to communicate their will to the people. Many believe that Samoan were also committed to polytheistic beliefs. Applied stated that the life of the people depended greatly on the gods in which they recognized as having strong powers over them. It was the gods that they would always call upon in times of difficulties.Some of these various gods such as Laminas, Lethally, and Fee were believed to help many people avoid sickness, war and death. Laminas was defined as the child of the moon. This particular god was identified wit h the moon. In worshipping this god, there was much feasting and prayers. The head of the family or mat would pray that the god would help their family to prevent disease and death from entering their home. In other cases, such as war, this god was also asked to help that particular family or chief. It has been noted that this god was one of the inferior gods in the traditional beliefs of theSamoan society. Another particular god which many believe to be one of the well known house- hold gods was Lethally. This god was known to be embodied in the form of the centipede. In worshipping this god, people would often seek it in a tree that was usually near the house. If a person within the family was very sick, this god was called upon as to determine whether this person would die or become well again. In this particular belief, the mat would take a mat outside and await the coming of this god. The mat would be under close observation.If the god did come, and was seen to eave crawled und er the mat, this meant that the sick person would die. If the god came and crawled on the mat, this meant that sick person's health would be restored. One of the most famous gods which was also well known to the Samoan people was the Fee (octopus). This god was often worshipped as the warrior's god. It was believed that this god had its resting place on the island of Western Samoa. According to Melissa, it showed that before any war, the chiefs would seek this god and receive his blessings.In receiving the blessing of this god, there was the renewal of strength among the warriors. As a matter of fact, the main point behind all these traditional beliefs is that these gods really had much affect on the lives of the people. Not only the gods helped wartime or other ceremonial events. This proved to me that many of these gods were considered as important factors behind keeping the law and order in the Samoan society and also the mat system. Samoan also had strong affection towards many cultural practices such as the outage, VA ceremony, biogas, sofa's and etc†¦In the next part of the research, I will explain the relationship of the mat system and each cultural practice that Samoan hared and believed in since ancient times. Earlier, I mentioned that the framework of the Samoan society was revolved around the mat. These mat were responsible for all lands and matters pertaining to the alga. They also served as main decision makers for the alga or village. They also had man(power) that could cause any injury to anyone in society. In this matter, the power of the chiefs and traditional beliefs of the gods was believed to bring law and order in unity.It also brought strong ties and cultural connection between the gods and chiefs. One of the most important cultural practices that Samoan dealt with was known s outage (oath). According to Mauve, outage is one of the scariest and most sacred practices that chief ever gathered in the olden time. In this practice, the ac cused offender goes before the village councils and admits his guilt. This was where the fear of the gods came in to help solve a problem within society. This method was strictly practiced and enforced by the chiefs.According to the practice, if a crime was committed and the person who committed the crime was not known, all the villagers would be gathered by the chiefs of the village. Each person was asked to sake the outage(oath) and swear by the name of their own family god or village god. The chiefs then asked the curses of the gods to be on that person if he was the one. It was often the case that the curse would include one's family member to become very ill if the person lied. It was the fear of these curses by the chiefs that would lead the guilty person to confess. In fact, many believe these cultural practices hardly failed.The reason for this is because the guilty individual really feared the possibility of offending the gods and he could not at any time compromise the rep utation of the await to which he belonged. Another important cultural practice that Samoan still carried on today was the ‘VA ceremony. ‘VA ceremony is a traditional ceremony in which formal speeches are present among the chiefs. This ceremony usually held during the welcoming of the amalgam(traveled group). The religious part of this ceremony is when a chief partake his ‘VA cup. Before each chief take his cup, a portion of the ‘VA was poured out of the cup.This was considered as an offering to the gods. It was also a sign of respect to acknowledge the help of the gods in bringing the Amalgam to their destination. To clearly explain the meaning of it, Tubule stated: The spilling of a few drops of VA on the floor before drinking would seem to have the same significance as do many of the ceremonies in/the various religions of the world – incense burning – sprinkling of holy water – offering libations of wine – and the offering of sac rifices varying from pound notes to lizards eggs – all are offered with the idea of placating or seeking the assistance of some God.We are apt, perhaps, to view the custom of the Samoan as being merely the prostration of the intellect at the thresh-hold of the unknown, but re not all sacrifices by whomsoever offered, Just this. Mauve also stated that among the chiefs. For example, a chief would say: â€Å"o lee ‘VA linen o lee ‘VA o taut, la mania lee auto ambulant† It means this VA, it is for the gods, bless our gathering. In all, I found out that most of these traditional practices shared an important relationship between religion and social life of the Samoan people.It was so clear that Samoan had to live in a society where religion was seen as an important aspect in the culture. It was also clear that many of these cultural beliefs and traditional practices were considered as a set stage for Christianity. In this stage, it pointed out two important key elements that summarized the whole relationship between the mat systems and indigenous religion. One key element was the recognition of one great god above all gods, which was Toxicological.It was this god that was so superior and was given such high respect. This reveals that even though Samoan were viewed as polytheists, there was still the recognition of one god, Toga. Secondly, Fear for the gods and spirits was another key element in the Samoan indigenous religion. This element explains the fact that gods could bring disaster to the people o matter what the case is. It can be said that the people in fearing had imagine the awful punishments that could take place because of disobeying the chiefs and the gods.With all the tradition beliefs and cultural practices that Samoan shared in their society, I can now have a clear mind of what the early missionaries had walked into. Last but not least, this section focuses on the new changes of the mat system when Christianity arrived in Sa moa. During my research, I found many ways of how the traditional and cultural beliefs were adapted to accept and embed Christianity without losing its value. I also found out how the mat system was easily led to the process of accepting the new religion.There are many reasons why Christianity was easily accepted in Samoan society. Some of those reasons can be willingly determined while other reasons are more difficult to discover. To look deeply in those reasons, I trace it back to the importance and significance of the cultural and traditional beliefs that I mentioned earlier in the research. A fact that is now to be noted is that many of these beliefs and practices are still kept by the people. Though there have been many changes that have taken place, the practices of the past can till be noticed in the present.In the mat system or political structure of Samoa, mat were always heading the families or villages. Within any villages, there was an Alai (high chief) that holds a high er rank. The fact is that there is only one Alai for a village and his authority becomes highly respected and recognized. According to Applied,'Alai would hold the authority to express what to do and forbid the things that should not be done. This political structure is very similar to those that Christianity shared.This was one of the few reasons why Samoan easily accepted the Christian god because of the reactive of owing respect and obedience to anything that the chief ordered. Another reason that linked the mat system to the new religion was the creation myth of Toxicological. During ancient times, Toga was referred as the creator of the heaven and earth. I personally believe that the knowledge of these myths created a clear path for Samoan to easily accept the new Christian God. It seems that what the new religion was teaching to the people was nothing new.Same goes to the concept of man and spirits. I also mentioned earlier that Chiefs were also believed and strength. Chief al so held the roles of expressing the will of the gods. In this concept, it has a very strong relation to the new religion. Christianity believed missionaries were looked upon as priests receiving power from God to preach out the new religion. For what has already been mentioned, I can now see a strong relationship between the traditional beliefs in the mat system and Christianity. Today, mat system played an important part in the new religion.In the pre- Christianity era, chiefs were believed to have powers that can meditate with the ancient gods. When missionaries arrived, they assumed new roles. They became deacons in the church. It was so obvious that many of these traditional practices and beliefs have helped greatly in accepting and understanding Christianity. I believe the Samoan society was always flexible ever since the start of their civilization. With this flexibility, Christianity was able to integrate with the traditional Samoan beliefs.As a result, it seems the new relig ion had to be taken up and practiced as if it was truly part of the ancient Samoan society. In conclusion, I believe the structural set up of the mat system served as a basis for the continuing strength of the Fashion (Samoan way). The continuing strength f the Fashion was to a great extent due to fact that an authority did not come to bear all the weight of the emotional, political, social and religious attachment to the people to their culture.The culture and the religious beliefs had helped making the people remain Samoan. I also believe the mat system had a strong relation and religious connection to the ancient indigenous religion. After gathering all the necessary information and specific evidence, it proved me that the mat system not only had similarities with Christianity, it was very easy for the people to accept the new religion into their indigenous society.

William Shakespeare s Hamlet - 1732 Words

Often, and justly, referred to as the greatest story to have ever been told, Shakespeare’s Hamlet never ceases to cause debate amongst two individuals. The complexity within the play’s characters allows every individual to perceive a different variation of them, instigating these endless debates. Consequently, one of the most famous debates, questioning Hamlet’s antic disposition, has split the population into those that believe he was not mad, merely acting, and others who believe he had gone completely mad and his occasional â€Å"sane† episodes were just a coping mechanism to deal with the insanity. Standing with the latter side, my perception on the play is somewhat different as I believe that Hamlet’s vulnerability had exceeded not just to†¦show more content†¦It is evident Hamlet has lost the will to live and engage in worldly affairs, even prior to his encounter with the ghost, wishing â€Å"that this too-solid flesh would melt.â₠¬  The death of his father led Hamlet on a mournful path, but it was the betrayal felt by his mother’s actions, through her â€Å"o’er hasty marriage† with Claudius, which stimulates his melancholy. Consequently, he begins to explore human nature in more depth, but his findings, all partial to his pessimistic outlooks, only show him a reflection of his thoughts. In the midst of this court of distrust, Hamlet’s accelerating descent is halted by the arrival of Horatio who provides him with something else to focus on as opposed to his thoughts contemplating suicide. The entry of a loyal friend, from before the events leading to his depression, provides Hamlet an infallible companion whom he can rely upon and confide in as his distrust in humanity within the Danish court continues to expand. Throughout the whole play, Hamlet’s trust in Horatio and his loyalty is never seen deviating, but as their interactions increase, he begins to see Horatio as the person he used to be, the best version of himself. Taking into account that his low self-esteem has been present from his first appearance, it is tangible that along with his growing distrust in others, is his growing distrust within himself. An individual who was once

The Creative Symbolism Woven into Mary Shelley’s Frankenstein

Mary Shelley’s Frankenstein has been passed down for centuries and is still a widely known tale. This classic has become a common childhood tale, but in its’ day was a truly creative piece. Frankenstein challenges the common and standard beliefs of religion, race, creativity and even challenges what the mind cannot fathom as a reality, in the 1800’s. There a lot of symbolisms that I found while reading and trying to understand the content. Life in the 1800’s was definitely more closed-minded than today where imagination and diversity are encouraged to express our feelings and find our â€Å"individualities†. Religion was a widely believed way of life, assuming this era in time and setting of the story the characters followed Catholicism/ and or Christianity. This left no room for alternative ideals of creation of life and the imagination of other lifestyle paths. The story of Frankenstein helps contribute to the thought of how prejudices were common in this Era, how ethnicities and barriers between cultures determined how others perceived one another. From the beginning of Frankenstein, Shelley begins to paint a picture of prominence between social classes and this sets the tone for the story as the characters are introduced with their importance. Robert Walton, for example is the first character introduced as he begins to right to his sister while on his expeditions at on the open oceans. Walton is a young, wealthy, self- educated Englishman with enough social status to form

Impact Of The Construction Industry On The Uk Economy

Sector introduction: Balfour Beatty Plc operates in the heavy construction sub sector of the FTSE 250. This sector is particularly interesting given the effect recession has had on this sector and the ongoing developments in the industry. The construction sector in the UK is unique as the output in this sector fell faster than the whole economy in 2008. It has slipped into recession 3 times over the past 5 years (gov.uk, 2013). Overall the recession has had a dramatic effect in the construction contracting industry. In recent years the sector has been plagued with low customer confidence, high unemployment and limited availability of finance. However now that the UK economy is recovering so is the construction sector, in August 2014 the sector grew at the fastest pace for seven months since the recession (bbc.co.uk 2014). Government Initiatives: Various recent measures have been undertaken by the government which are contributing to the success of the sector. In 2011 a Localism act was introduced simplifying the planning system which in turn incentivized growth. A growth and infrastructure act was also implemented which delivered a further boost to the industry. The government also plans to increase its capital spending plans by  £3 billion per annum from 2015-16, meaning an additional investment of  £18 billion by 2020 (gov.uk 2013). These schemes have proven successful since their implementation, planning application approval rates are at a ten year high. AnotherShow MoreRelatedImpact Of The Construction Industry On The Uk Economy1582 Words   |  7 PagesThe construction industry provides over 3 million jobs in the UK, this being more than 10% of the total UK employment with it contributing to over  £90 billion to the UK economy. 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Digital Fortress Chapter 118-122 Free Essays

Chapter 118 â€Å"It’s proof,† Fontaine said decidedly. â€Å"Tankado dumped the ring. He wanted it as far from himself as possible-so we’d never find it. We will write a custom essay sample on Digital Fortress Chapter 118-122 or any similar topic only for you Order Now † â€Å"But, Director,† Susan argued, â€Å"it doesn’t make sense. If Tankado was unaware he’d been murdered, why would he give away the kill code?† â€Å"I agree,† Jabba said. â€Å"The kid’s a rebel, but he’s a rebel with a conscience. Getting us to admit to TRANSLTR is one thing; revealing our classified databank is another.† Fontaine stared, disbelieving. â€Å"You think Tankado wanted to stop this worm? You think his dying thoughts were for the poor NSA?† â€Å"Tunnel-block corroding!† a technician yelled. â€Å"Full vulnerability in fifteen minutes, maximum!† â€Å"I’ll tell you what,† the director declared, taking control. â€Å"In fifteen minutes, every Third World country on the planet will learn how to build an intercontinental ballistic missile. If someone in this room thinks he’s got a better candidate for a kill code than this ring, I’m all ears.† The director waited. No one spoke. He returned his gaze to Jabba and locked eyes. â€Å"Tankado dumped that ring for a reason, Jabba. Whether he was trying to bury it, or whether he thought the fat guy would run to a pay phone and call us with the information, I really don’t care. But I’ve made the decision. We’re entering that quote. Now.† Jabba took a long breath. He knew Fontaine was right-there was no better option. They were running out of time. Jabba sat. â€Å"Okay†¦ let’s do it.† He pulled himself to the keyboard. â€Å"Mr. Becker? The inscription, please. Nice and easy.† David Becker read the inscription, and Jabba typed. When they were done, they double-checked the spelling and omitted all the spaces. On the center panel of the view wall, near the top, were the letters: QUISCUSTODIETIPSOSCUSTODES â€Å"I don’t like it,† Susan muttered softly. â€Å"It’s not clean.† Jabba hesitated, hovering over the ENTER key. â€Å"Do it,† Fontaine commanded. Jabba hit the key. Seconds later the whole room knew it was a mistake. Chapter 119 â€Å"It’s accelerating!† Soshi yelled from the back of the room. â€Å"It’s the wrong code!† Everyone stood in silent horror. On the screen before them was the error message: ILLEGAL ENTRY. NUMERIC FIELD ONLY. â€Å"Damn it!† Jabba screamed. â€Å"Numeric only! We’re looking for a goddamn number! We’re fucked! This ring is shit!† â€Å"Worm’s at double speed!† Soshi shouted. â€Å"Penalty round!† On the center screen, right beneath the error message, the VR painted a terrifying image. As the third firewall gave way, the half-dozen or so black lines representing marauding hackers surged forward, advancing relentlessly toward the core. With each passing moment, a new line appeared. Then another. â€Å"They’re swarming!† Soshi yelled. â€Å"Confirming overseas tie-ins!† cried another technician. â€Å"Word’s out!† Susan averted her gaze from the image of the collapsing firewalls and turned to the side screen. The footage of Ensei Tankado’s kill was on endless loop. It was the same every time-Tankado clutching his chest, falling, and with a look of desperate panic, forcing his ring on a group of unsuspecting tourists. It makes no sense, she thought. If he didn’t know we’d killed him†¦ Susan drew a total blank. It was too late. We’ve missed something. On the VR, the number of hackers pounding at the gates had doubled in the last few minutes. From now on, the number would increase exponentially. Hackers, like hyenas, were one big family, always eager to spread the word of a new kill. Leland Fontaine had apparently seen enough. â€Å"Shut it down,† he declared. â€Å"Shut the damn thing down.† Jabba stared straight ahead like the captain of a sinking ship. â€Å"Too late, sir. We’re going down.† Chapter 120 The four-hundred-pound Sys-Sec stood motionless, hands resting atop his head in a freeze-frame of disbelief. He’d ordered a power shutdown, but it would be a good twenty minutes too late. Sharks with high-speed modems would be able to download staggering quantities of classified information in that window. Jabba was awakened from his nightmare by Soshi rushing to the podium with a new printout. â€Å"I’ve found something, sir!† she said excitedly. â€Å"Orphans in the source! Alpha groupings. All over the place!† Jabba was unmoved. â€Å"We’re looking for a numeric, dammit! Not an alpha! The kill-code is a number!† â€Å"But we’ve got orphans! Tankado’s too good to leave orphans-especially this many!† The term â€Å"orphans† referred to extra lines of programming that didn’t serve the program’s objective in any way. They fed nothing, referred to nothing, led nowhere, and were usually removed as part of the final debugging and compiling process. Jabba took the printout and studied it. Fontaine stood silent. Susan peered over Jabba’s shoulder at the printout. â€Å"We’re being attacked by a rough draft of Tankado’s worm?† â€Å"Polished or not,† Jabba retorted, â€Å"it’s kicking our ass.† â€Å"I don’t buy it,† Susan argued. â€Å"Tankado was a perfectionist. You know that. There’s no way he left bugs in his program.† â€Å"There are lots of them!† Soshi cried. She grabbed the printout from Jabba and pushed it in front of Susan. â€Å"Look!† Susan nodded. Sure enough, after every twenty or so lines of programming, there were four free-floating characters. Susan scanned them. PFEE SESN RETM â€Å"Four-bit alpha groupings,† she puzzled. â€Å"They’re definitely not part of the programming.† â€Å"Forget it,† Jabba growled. â€Å"You’re grabbing at straws.† â€Å"Maybe not,† Susan said. â€Å"A lot of encryption uses four-bit groupings. This could be a code.† â€Å"Yeah.† Jabba groaned. â€Å"It says-‘Ha, ha. You’re fucked.’ † He looked up at the VR. â€Å"In about nine minutes.† Susan ignored Jabba and locked in on Soshi. â€Å"How many orphans are there?† Soshi shrugged. She commandeered Jabba’s terminal and typed all the groupings. When she was done, she pushed back from the terminal. The room looked up at the screen. PFEE SESN RETM MFHA IRWE OOIG MEEN NRMA ENET SHAS DCNS IIAA IEER BRNK FBLE LODI Susan was the only one smiling. â€Å"Sure looks familiar,† she said. â€Å"Blocks of four-just like Enigma.† The director nodded. Enigma was history’s most famous code-writing machine-the Nazis’ twelve-ton encryption beast. It had encrypted in blocks of four. â€Å"Great.† He moaned. â€Å"You wouldn’t happen to have one lying around, would you?† â€Å"That’s not the point!† Susan said, suddenly coming to life. This was her specialty. â€Å"The point is that this is a code. Tankado left us a clue! He’s taunting us, daring us to figure out the pass-key in time. He’s laying hints just out of our reach!† â€Å"Absurd,† Jabba snapped. â€Å"Tankado gave us only one out-revealing TRANSLTR. That was it. That was our escape. We blew it.† â€Å"I have to agree with him,† Fontaine said. â€Å"I doubt there’s any way Tankado would risk letting us off the hook by hinting at his kill-code.† Susan nodded vaguely, but she recalled how Tankado had given them NDAKOTA. She stared up at the letters wondering if he were playing another one of his games. â€Å"Tunnel block half gone!† a technician called. On the VR, the mass of black tie-in lines surged deeper into the two remaining shields. David had been sitting quietly, watching the drama unfold on the monitor before them. â€Å"Susan?† he offered. â€Å"I have an idea. Is that text in sixteen groupings of four?† â€Å"Oh, for Christ’s sake,† Jabba said under his breath. â€Å"Now everyone wants to play?† Susan ignored Jabba and counted the groupings. â€Å"Yes. Sixteen.† â€Å"Take out the spaces,† Becker said firmly. â€Å"David,† Susan replied, slightly embarrassed. â€Å"I don’t think you understand. The groupings of four are-â€Å" â€Å"Take out the spaces,† he repeated. Susan hesitated a moment and then nodded to Soshi. Soshi quickly removed the spaces. The result was no more enlightening. PFEESESNRETMPFHAIRWEOOIGMEENN RMAENETSHASDCNSIIAAIEERBRNKFBLELODI Jabba exploded. â€Å"ENOUGH! Playtime’s over! This thing’s on double-speed! We’ve got about eight minutes here! We’re looking for a number, not a bunch of half-baked letters!† â€Å"Four by sixteen,† David said calmly. â€Å"Do the math, Susan.† Susan eyed David’s image on the screen. Do the math? He’s terrible at math! She knew David could memorize verb conjugations and vocabulary like a Xerox machine, but math†¦? â€Å"Multiplication tables,† Becker said. Multiplication tables, Susan wondered. What is he talking about? â€Å"Four by sixteen,† the professor repeated. â€Å"I had to memorize multiplication tables in fourth grade.† Susan pictured the standard grade school multiplication table. Four by sixteen. â€Å"Sixty-four,† she said blankly. â€Å"So what?† David leaned toward the camera. His face filled the frame. â€Å"Sixty-four letters†¦Ã¢â‚¬  Susan nodded. â€Å"Yes, but they’re-† Susan froze. â€Å"Sixty-four letters,† David repeated. Susan gasped. â€Å"Oh my God! David, you’re a genius!† Chapter 121 â€Å"Seven minutes!† a technician called out. â€Å"Eight rows of eight!† Susan shouted, excited. Soshi typed. Fontaine looked on silently. The second to last shield was growing thin. â€Å"Sixty-four letters!† Susan was in control. â€Å"It’s a perfect square!† â€Å"Perfect square?† Jabba demanded. â€Å"So what?† Ten seconds later Soshi had rearranged the seemingly random letters on the screen. They were now in eight rows of eight. Jabba studied the letters and threw up his hands in despair. The new layout was no more revealing than the original. P F E E S E S N R E T M P F H A I R W E O O I G M E E N N R M A E N E T S H A S D C N S I I A A I E E R B R N K F B L E L O D I â€Å"Clear as shit.† Jabba groaned. â€Å"Ms. Fletcher,† Fontaine demanded, â€Å"explain yourself.† All eyes turned to Susan. Susan was staring up at the block of text. Gradually she began nodding, then broke into a wide smile. â€Å"David, I’ll be damned!† Everyone on the podium exchanged baffled looks. David winked at the tiny image of Susan Fletcher on the screen before him. â€Å"Sixty-four letters. Julius Caesar strikes again.† Midge looked lost. â€Å"What are you talking about?† â€Å"Caesar box.† Susan beamed. â€Å"Read top to bottom. Tankado’s sending us a message.† Chapter 122 â€Å"Six minutes!† a technician called out. Susan shouted orders. â€Å"Retype top to bottom! Read down, not across!† Soshi furiously moved down the columns, retyping the text. â€Å"Julius Caesar sent codes this way!† Susan blurted. â€Å"His letter count was always a perfect square!† â€Å"Done!† Soshi yelled. Everyone looked up at the newly arranged, single line of text on the wall-screen. â€Å"Still garbage,† Jabba scoffed in disgust. â€Å"Look at it. It’s totally random bits of-† The words lodged in his throat. His eyes widened to saucers. â€Å"Oh†¦ oh my†¦Ã¢â‚¬  Fontaine had seen it too. He arched his eyebrows, obviously impressed. Midge and Brinkerhoff both cooed in unison. â€Å"Holy†¦ shit.† The sixty-four letters now read: PRIMEDIFFERENCEBETWEENELEMENTSRESPON SIBLEFORHIROSHIMAANDNAGASAKI â€Å"Put in the spaces,† Susan ordered. â€Å"We’ve got a puzzle to solve.† How to cite Digital Fortress Chapter 118-122, Essay examples

Cross-Cultural Stereotypes and Communication free essay sample

Cross-Cultural Stereotypes and Communication Wendy Kinsey Kaplan University CJ 246 (section-01) Stacie Haen-Darden July 28, 2011 Scenario 1: Asian/Pacific American Using Coining to Heal Seng Chang and Kaying Lor had the couple’s Children taken on April 30 when some employee’s At Sherman Elementary School noticed marks on the children’s bodies. After the family had been in court on Monday, the couple been notified that there would be no charges and they would receive their children back in their home. In this scenario, the parents thought to be abusing the children taken because of an employee of the school. The parents labeled as abusive and harmful to their children because of the marks seen on the children’s bodies that came from a cultural practice. Many people do not understand other cultures beliefs and think it is wrong because it is different from their belief. Coining begins with a massage using warm oil, which mixed with warming essential oils. We will write a custom essay sample on Cross-Cultural Stereotypes and Communication or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page A coin repeatedly rubbed against an area of the skin in long flowing movements that always move away from the heart. The blood begins coming to the surface of the skin and will cause a bruise on the skin. Coining believed to be design to bring balance to the body (Wise Geek, 2003-2011). Scenario 2: African American in Upper Class Suburban A 19-year-old African American living in the upper – middle class suburb in Fremont, California, reported he was continually stopped and questioned, in four separate times in two weeks, by different officers. The officer saw the African American jogging and stopped him to ask where he lives. The officer asked if the young boy could prove he lived in the house on the hill and asked for his I. D. On another occasion when the young man was jogging, he been stopped for his shoe’s he was wearing. Due to his color, officers may have believed he did not belong is this neighborhood. This is due to cultural beliefs and stereotyping of individuals. Common Stereotypes and Communication Styles Negative stereotyping can affect the communication by preventing us from actually getting to know a person on an individual basis, and increases communication errors, and can make us shy away from people of particular culture groups. In America, where it is believed that all cultures are equal, every culture communicates differently and in their own way. The mannerism, the way we talk and gesture can be particular to our background and the environment we been raised into. Previous experiences may remind a person of what is appropriate and inappropriate in trying to approach another person of a different culture. Sometimes previous interaction will make a person not want to interact with someone else or a different culture. Some cross cultures may have had a bad experience with a police officer before and because of this would avoid a police officer at all cost. In some situations, the person will be afraid or refuse to do what an officer wants because of an experience. In the workplace, an experience of people making fun of a person can cause that person, in their next job, not want to associate with fellow employees. In any situation, a person has to be careful what they do and say to a person of another culture. Importance of Cross Cultural Knowledge Having the knowledge of different cultural backgrounds can help in the communication process. The cultural diversity and sensitivity can be good in the work place especially when promoting cross-cultural communication. The businesses today are becoming more diverse in our society. The Hudson Institute reported â€Å"the American workforce would be reshaped by issues around race, gender, ethnicity, national origin, and that the proper management of this diverse workforce would be a key priority, not because enterprises would become kinder or gentler but because their very survival would depend on it† ( Dr. Pikay Richardson, 2010). There has to be an understanding that cross-cultures communicate differently to be able to understand one another and the culture that the individual has come from. In having this knowledge, one would be able to communicate with many cultures without any confusion or language barrier, which would prevent mistaken words or actions. REFFERENCES: (2011), What Is Stereotyping? , QandAs, and Received from website http://www. wisegeek. com/in-traditional-chinese-medicine-what-is-coining. htm Hawkins. D, (2010), Cross-Cultural Communication: How different Cultures Communicate and Effects on the Workplace, Ashford University, and Received by website: http://www. oppapers. com/essays/Cross-Cultural-Communication/426570