Enviroment Essay Example | Topics and Well Written Essays - 250 words

Enviroment - Essay Example re not controlled by forest guards and other environmental conservationists in conjunction with the citizens, then reforestation is all that will be done and before those trees grow to curb the carbon dioxide, it will be several decades. Widespread destruction of forests is one of the setbacks that is being experienced not only in United States but in other continents too like Australia and this has meant that the governments are spending most of their conservation resources meant to benefit the future generation’s environment fighting these fires. This impact negatively on the rest of the population who have to continue waiting before the environment becomes better. The Copenhagen Agreement of 2009 is a continuation of the Kyoto Protocol and is aimed on ensuring climate change impacts are dealt with not only on paper but on the ground too. It especially focuses on cutting deeply the global emissions which are the greatest headache for climate change (Fabra and Mackenzie, 295). Blevins, Gene. â€Å"Wildfire grows chases thousands out of Southern Calif. Forest.† NBCnews, 3/9/2012. Retrieved from:

Democratic Origins and Revolutionary Writers, 1776-1820 Essay Example for Free

Democratic Origins and Revolutionary Writers, 1776-1820 Essay James Fenimore Cooper (Photo courtesy Library of Congress) The hard-fought American Revolution against Britain (1775-1783) was the first modern war of liberation against a colonial power. The triumph of American independence seemed to many at the time a divine sign that America and her people were destined for greatness. Military victory fanned nationalistic hopes for a great new literature. Yet with the exception of outstanding political writing, few works of note appeared during or soon after the Revolution. American books were harshly reviewed in England. Americans were painfully aware of their excessive dependence on English literary models. The search for a native literature became a national obsession. As one American magazine editor wrote, around 1816, Dependence is a state of degradation fraught with disgrace, and to be dependent on a foreign mind for what we can ourselves produce is to add to the crime of indolence the weakness of stupidity. Cultural revolutions, unlike military revolutions, cannot be successfully imposed but must grow from the soil of shared experience. Revolutions are expressions of the heart of the people; they grow gradually out of new sensibilities and wealth of experience. It would take 50 years of accumulated history for America to earn its cultural independence and to produce the first great generation of American writers: Washington Irving, James Fenimore Cooper, Ralph Waldo Emerson, Henry David Thoreau, Herman Melville, Nathaniel Hawthorne, Edgar Allan Poe, Walt Whitman, and Emily Dickinson. Americas literary independence was slowed by a lingering identification with England, an excessive imitation of English or classical literary models, and difficult economic and political conditions that hampered publishing. Revolutionary writers, despite their genuine patriotism, were of necessity self-conscious, and they could never find roots in their American sensibilities. Colonial writers of the revolutionary generation had been born English, had grown to maturity as English citizens, and had cultivated English modes of thought and English fashions in dress and behavior. Their parents and grandparents were English (or European), as were all their friends. Added to this, American awareness of literary fashion still lagged behind the English, and this time lag intensified American imitation. Fifty years after their fame in England, English neoclassic writers such as Joseph Addison, Richard Steele, Jonathan Swift, Alexander Pope, Oliver Goldsmith, and Samuel Johnson were still eagerly imitated in America. Moreover, the heady challenges of building a new nation attracted talented and educated people to politics, law, and diplomacy. These pursuits brought honor, glory, and financial security. Writing, on the other hand, did not pay. Early American writers, now separated from England, effectively had no modern publishers, no audience, and no adequate legal protection. Editorial assistance, distribution, and publicity were rudimentary. Until 1825, most American authors paid printers to publish their work. Obviously only the leisured and independently wealthy, like Washington Irving and the New York Knickerbocker group, or the group of Connecticut poets known as the Hartford Wits, could afford to indulge their interest in writing. The exception, Benjamin Franklin, though from a poor family, was a printer by trade and could publish his own work. Charles Brockden Brown was more typical. The author of several interesting Gothic romances, Brown was the first American author to attempt to live from his writing. But his short life ended in poverty. The lack of an audience was another problem. The small cultivated audience in America wanted well-known European authors, partly out of the exaggerated respect with which former colonies regarded their previous rulers. This preference for English works was not entirely unreasonable, considering the inferiority of American output, but it worsened the situation by depriving American authors of an audience. Only journalism offered financial remuneration, but the mass audience wanted light, undemanding verse and short topical essays not long or experimental work. The absence of adequate copyright laws was perhaps the clearest cause of literary stagnation. American printers pirating English best-sellers understandably were unwilling to pay an American author for unknown material. The unauthorized reprinting of foreign books was originally seen as a service to the colonies as well as a source of profit for printers like Franklin, who reprinted works of the classics and great European books to educate the American public. Printers everywhere in America followed his lead. There are notorious examples of pirating. Matthew Carey, an important American publisher, paid a London agent a sort of literary spy to send copies of unbound pages, or even proofs, to him in fast ships that could sail to America in a month. Careys men would sail out to meet the incoming ships in the harbor and speed the pirated books  into print using typesetters who divided the book into sections and worked in shifts around the clock. Such a pirated English book could be reprinted in a day and placed on the shelves for sale in American bookstores almost as fast as in England. Because imported authorized editions were more expensive and could not compete with pirated ones, the copyright situation damaged foreign authors such as Sir Walter Scott and Charles Dickens, along with American authors. But at least the foreign authors had already been paid by their original publishers and were already well known. Americans such as James Fenimore Cooper not only failed to receive adequate payment, but they had to suffer seeing their works pirated under their noses. Coopers first successful book, The Spy (1821), was pirated by four different printers within a month of its appearance. Ironically, the copyright law of 1790, which allowed pirating, was nationalistic in intent. Drafted by Noah Webster, the great lexicographer who later compiled an American dictionary, the law protected only the work of American authors; it was felt that English writers should look out for themselves. Bad as the law was, none of the early publishers were willing to have it changed because it proved profitable for them. Piracy starved the first generation of revolutionary American writers; not surprisingly, the generation after them produced even less work of merit. The high point of piracy, in 1815, corresponds with the low point of American writing. Nevertheless, the cheap and plentiful supply of pirated foreign books and classics in the first 50 years of the new country did educate Americans, including the first great writers, who began to make their appearance around 1825. THE AMERICAN ENLIGHTENMENT The 18th-century American Enlightenment was a movement marked by an emphasis on rationality rather than tradition, scientific inquiry instead of unquestioning religious dogma, and representative government in place of monarchy. Enlightenment thinkers and writers were devoted to the ideals of justice, liberty, and equality as the natural rights of man. Benjamin Franklin (1706-1790) Benjamin Franklin, whom the Scottish philosopher David Hume called Americas first great man of letters, embodied the Enlightenment ideal of humane rationality. Practical yet idealistic, hard-working and enormously successful, Franklin recorded his early life in his famous Autobiography. Writer, printer, publisher, scientist, philanthropist, and diplomat, he was the most famous and respected private figure of his time. He was the first great self-made man in America, a poor democrat born in an aristocratic age that his fine example helped to liberalize. Franklin was a second-generation immigrant. His Puritan father, a chandler (candle-maker), came to Boston, Massachusetts, from England in 1683. In many ways Franklins life illustrates the impact of the Enlightenment on a gifted individual. Self-educated but well-read in John Locke, Lord Shaftesbury, Joseph Addison, and other Enlightenment writers, Franklin learned from them to apply reason to his own life and to break with tradition in particular the old-fashioned Puritan tradition when it threatened to smother his ideals. While a youth, Franklin taught himself languages, read widely, and practiced writing for the public. When he moved from Boston to Philadelphia, Pennsylvania, Franklin already had the kind of education associated with the upper classes. He also had the Puritan capacity for hard, careful work, constant self-scrutiny, and the desire to better himself. These qualities steadily propelled him to wealth, respectability, and honor. Never selfish, Franklin tried to help other ordinary people become successful by sharing his insights and initiating a characteristically American genre the self-help book. Franklins Poor Richards Almanack, begun in 1732 and published for many years, made Franklin prosperous and well-known throughout the colonies. In this annual book of useful encouragement, advice, and factual information, amusing characters such as old Father Abraham and Poor Richard exhort the reader in pithy, memorable sayings. In The Way to Wealth, which originally appeared in the Almanack, Father Abraham, a plain clean old Man, with white Locks, quotes Poor Richard at length. A Word to the Wise is enough, he says. God helps them that help themselves. Early to Bed, and early to rise, makes a Man healthy, wealthy, and wise. Poor Richard is a psychologist (Industry pays Debts, while Despair encreaseth them), and he always counsels hard work (Diligence is the Mother of Good Luck). Do not be lazy, he advises, for One To-day is worth two tomorrow. Sometimes he creates anecdotes to illustrate his points: A little Neglect may breed great Mischief. For want of a Nail the Shoe was lost; for want of a Shoe the Horse was lost; and for want of a Horse the Rider was lost, being overtaken and slain by the Enemy, all for want of Care about a Horse-shoe Nail. Franklin was a genius at compressing a moral point: What maintains one Vice, would bring up two Children. A small leak will sink a great Ship. Fools make Feasts, and wise Men eat them. Franklins Autobiography is, in part, another self-help book. Written to advise his son, it covers only the early years. The most famous section describes his scientific scheme of self- improvement. Franklin lists 13 virtues: temperance, silence, order, resolution, frugality, industry, sincerity, justice, moderation, cleanliness, tranquility, chastity, and humility. He elaborates on each with a maxim; for example, the temperance maxim is Eat not to Dullness. Drink not to Elevation. A pragmatic scientist, Franklin put the idea of perfectibility to the test, using himself as the experimental subject. To establish good habits, Franklin invented a reusable calendrical record book in which he worked on one virtue each week, recording each lapse with a black spot. His theory prefigures psychological behaviorism, while his systematic method of notation anticipates modern behavior modification. The project of self-improvement blends the Enlightenment belief in perfectibility with the Puritan habit of moral self-scrutiny. Franklin saw early that writing could best advance his ideas, and he therefore deliberately perfected his supple prose style, not as an end in itself but as a tool. Write with the learned. Pronounce with the vulgar, he advised. A scientist, he followed the Royal (scientific) Societys 1667 advice to use a close, naked, natural way of speaking; positive expressions, clear senses, a native easiness, bringing all things as near the mathematical plainness as they can. Despite his prosperity and fame, Franklin never lost his democratic sensibility, and he was an important figure at the 1787 convention at which the U. S. Constitution was drafted. In his later years, he was president of an antislavery association. One of his last efforts was to promote universal public education. Hector St. John de Crevecoeur (1735-1813) Another Enlightenment figure is Hector St. John de Crevecoeur, whose Letters from an American Farmer (1782) gave Europeans a glowing idea of opportunities for peace, wealth, and pride in America. Neither an American nor a farmer, but a French aristocrat who owned a plantation outside New York City before the Revolution, Crevecoeur enthusiastically praised the colonies for their industry, tolerance, and growing prosperity in 12 letters that depict America as an agrarian paradise a vision that would inspire Thomas Jefferson, Ralph Waldo Emerson, and many other writers up to the present. Crevecoeur was the earliest European to develop a considered view of America and the new American character. The first to exploit the melting pot image of America, in a famous passage he asks: What then is the American, this new man? He is either a European, or the descendant of a European, hence that strange mixture of blood, which you will find in no other country. I could point out to you a family whose grandfather was an Englishman, whose wife was Dutch, whose son married a French woman, and whose present four sons have now four wives of different nations. Here individuals of all nations are melted into a new race of men, whose labors and posterity will one day cause changes in the world. THE POLITICAL PAMPHLET: Thomas Paine (1737-1809) The passion of Revolutionary literature is found in pamphlets, the most popular form of political literature of the day. Over 2,000 pamphlets were published during the Revolution. The pamphlets thrilled patriots and threatened loyalists; they filled the role of drama, as they were often read aloud in public to excite audiences. American soldiers read them aloud in their camps; British Loyalists threw them into public bonfires. Thomas Paines pamphlet Common Sense sold over 100,000 copies in the first three months of its publication. It is still rousing today. The cause of America is in a great measure the cause of all mankind, Paine wrote, voicing the idea of American exceptionalism still strong in the United States that in some fundamental sense, since America is a democratic experiment and a country theoretically open to all immigrants, the fate of America foreshadows the fate of humanity at large. Political writings in a democracy had to be clear to appeal to the voters. And to have informed voters, universal education was promoted by many of the founding fathers. One indication of the vigorous, if simple, literary life was the proliferation of newspapers. More newspapers were read in America during the Revolution than anywhere else in the world. Immigration also mandated a simple style. Clarity was vital to a newcomer, for whom English might be a second language. Thomas Jeffersons original draft of the Declaration of Independence is clear and logical, but his committees modifications made it even simpler. The Federalist Papers, written in support of the Constitution, are also lucid, logical arguments, suitable for debate in a democratic nation. NEOCLASSISM: EPIC, MOCK EPIC, AND SATIRE Unfortunately, literary writing was not as simple and direct as political writing. When trying to write poetry, most educated authors stumbled into the pitfall of elegant neoclassicism. The epic, in particular, exercised a fatal attraction. American literary patriots felt sure that the great American Revolution naturally would find expression in the epic a long, dramatic narrative poem in elevated language, celebrating the feats of a legendary hero. Many writers tried but none succeeded. Timothy Dwight (1752-1817), one of the group of writers known as the Hartford Wits, is an example. Dwight, who eventually became the president of Yale University, based his epic, The Conquest of Canaan (1785), on the Biblical story of Joshuas struggle to enter the Promised Land. Dwight cast General Washington, commander of the American army and later the first president of the United States, as Joshua in his allegory and borrowed the couplet form that Alexander Pope used to translate Homer. Dwights epic was as boring as it was ambitious. English critics demolished it; even Dwights friends, such as John Trumbull (1750-1831), remained unenthusiastic. So much thunder and lightning raged in the melodramatic battle scenes that Trumbull proposed that the epic be provided with lightning rods. Not surprisingly, satirical poetry fared much better than serious verse. The mock epic genre encouraged American poets to use their natural voices and did not lure them into a bog of pretentious and predictable patriotic sentiments and faceless conventional poetic epithets out of the Greek poet Homer and the Roman poet Virgil by way of the English poets. In mock epics like John Trumbulls good-humored MFingal (1776-82), stylized emotions and conventional turns of phrase are ammunition for good satire, and the bombastic oratory of the revolution is itself ridiculed. Modeled on the British poet Samuel Butlers Hudibras, the mock epic derides a Tory, MFingal. It is often pithy, as when noting of condemned criminals facing hanging: No man eer felt the halter draw With good opinion of the law. MFingal went into over 30 editions, was reprinted for a half-century, and was appreciated in England as well as America. Satire appealed to Revolutionary audiences partly because it contained social comment and criticism, and political topics and social problems were the main subjects of the day. The first American comedy to be performed, The Contrast (produced 1787) by Royall Tyler (1757-1826), humorously contrasts Colonel Manly, an American officer, with Dimple, who imitates English fashions. Naturally, Dimple is made to look ridiculous. The play introduces the first Yankee character, Jonathan. Another satirical work, the novel Modern Chivalry, published by Hugh Henry Brackenridge in installments from 1792 to 1815, memorably lampoons the excesses of the age. Brackenridge (1748- 1816), a Scottish immigrant raised on the American frontier, based his huge, picaresque novel on Don Quixote; it describes the misadventures of Captain Farrago and his stupid, brutal, yet appealingly human, servant Teague ORegan. POET OF THE AMERICAN REVOLUTION: Philip Freneau (1752-1832). One poet, Philip Freneau, incorporated the new stirrings of European Romanticism and escaped the imitativeness and vague universality of the Hartford Wits. The key to both his success and his failure was his passionately democratic spirit combined with an inflexible temper. The Hartford Wits, all of them undoubted patriots, reflected the general cultural conservatism of the educated classes. Freneau set himself against this holdover of old Tory attitudes, complaining of the writings of an aristocratic, speculating faction at Hartford, in favor of monarchy and titular distinctions. Although Freneau received a fine education and was as well acquainted with the classics as any Hartford Wit, he embraced liberal and democratic causes. From a Huguenot (radical French Protestant) background, Freneau fought as a militiaman during the Revolutionary War. In 1780, he was captured and imprisoned in two British ships, where he almost died before his family managed to get him released. His poem The British Prison Ship is a bitter condemnation of the cruelties of the British, who wished to stain the world with gore. This piece and other revolutionary works, including Eutaw Springs, American Liberty, A Political Litany, A Midnight Consultation, and George the Thirds Soliloquy, brought him fame as the Poet of the American Revolution. Freneau edited a number of journals during his life, always mindful of the great cause of democracy. When Thomas Jefferson helped him establish the militant, anti-Federalist National Gazette in 1791, Freneau became the first powerful, crusading newspaper editor in America, and the literary predecessor of William Cullen Bryant, William Lloyd Garrison, and H.L. Mencken. As a poet and editor, Freneau adhered to his democratic ideals. His popular poems, published in newspapers for the average reader, regularly celebrated American subjects. The Virtue of Tobacco concerns the indigenous plant, a mainstay of the southern economy, while The Jug of Rum celebrates the alcoholic drink of the West Indies, a crucial commodity of early American trade and a major New World export. Common American characters lived in The Pilot of Hatteras, as well as in poems about quack doctors and bombastic evangelists. Freneau commanded a natural and colloquial style appropriate to a genuine democracy, but he could also rise to refined neoclassic lyricism in often-anthologized works such as The Wild Honeysuckle (1786), which evokes a sweet-smelling native shrub. Not until the American Renaissance that began in the 1820s would American poetry surpass the heights that Freneau had scaled 40 years earlier. Additional groundwork for later literary achievement was laid during the early years. Nationalism inspired publications in many fields, leading to a new appreciation of things American. Noah Webster (1758-1843) devised an American Dictionary, as well as an important reader and speller for the schools. His Spelling Book sold more than 100 million copies over the years. Updated Websters dictionaries are still standard today. The American Geography, by Jedidiah Morse, another landmark reference work, promoted knowledge of the vast and expanding American land itself. Some of the most interesting if nonliterary writings of the period are the journals of frontiersmen and explorers such as Meriwether Lewis (1774-1809) and  Zebulon Pike (1779-1813), who wrote accounts of expeditions across the Louisiana Territory, the vast portion of the North American continent that Thomas Jefferson purchased from Napoleon in 1803. WRITERS OF FICTION. The first important fiction writers widely recognized today, Charles Brockden Brown, Washington Irving, and James Fenimore Cooper, used American subjects, historical perspectives, themes of change, and nostalgic tones. They wrote in many prose genres, initiated new forms, and found new ways to make a living through literature. With them, American literature began to be read and appreciated in the United States and abroad. Charles Brockden Brown (1771-1810) Already mentioned as the first professional American writer, Charles Brockden Brown was inspired by the English writers Mrs. Radcliffe and English William Godwin. (Radcliffe was known for her terrifying Gothic novels; a novelist and social reformer, Godwin was the father of Mary Shelley, who wrote Frankenstein and married English poet Percy Bysshe Shelley. ) Driven by poverty, Brown hastily penned four haunting novels in two years: Wieland (1798), Arthur Mervyn (1799), Ormond (1799), and Edgar Huntley (1799). In them, he developed the genre of American Gothic. The Gothic novel was a popular genre of the day featuring exotic and wild settings, disturbing psychological depth, and much suspense. Trappings included ruined castles or abbeys, ghosts, mysterious secrets, threatening figures, and solitary maidens who survive by their wits and spiritual strength. At their best, such novels offer tremendous suspense and hints of magic, along with profound explorations of the human soul in extremity. Critics suggest that Browns Gothic sensibility expresses deep anxieties about the inadequate social institutions of the new nation. Brown used distinctively American settings. A man of ideas, he dramatized scientific theories, developed a personal theory of fiction, and championed high literary standards despite personal poverty. Though flawed, his works are darkly powerful. Increasingly, he is seen as the precursor of romantic writers like Edgar Allan Poe, Herman Melville, and Nathaniel Hawthorne. He expresses subconscious fears that the outwardly optimistic Enlightenment period drove underground. Washington Irving (1789-1859). The youngest of 11 children born to a well-to-do New York merchant family, Washington Irving became a cultural and diplomatic ambassador to Europe, like Benjamin Franklin and Nathaniel Hawthorne. Despite his talent, he probably would not have become a full-time professional writer, given the lack of financial rewards, if a series of fortuitous incidents had not thrust writing as a profession upon him. Through friends, he was able to publish his Sketch Book (1819-1820) simultaneously in England and America, obtaining copyrights and payment in both countries. The Sketch Book of Geoffrye Crayon (Irvings pseudonym) contains his two best remembered stories, Rip Van Winkle and The Legend of Sleepy Hollow. Sketch aptly describes Irvings delicate, elegant, yet seemingly casual style, and crayon suggests his ability as a colorist or creator of rich, nuanced tones and emotional effects. In the Sketch Book, Irving transforms the Catskill Mountains along the Hudson River north of New York City into a fabulous, magical region. American readers gratefully accepted Irvings imagined history of the Catskills, despite the fact (unknown to them) that he had adapted his stories from a German source. Irving gave America something it badly needed in the brash, materialistic early years: an imaginative way of relating to the new land. No writer was as successful as Irving at humanizing the land, endowing it with a name and a face and a set of legends. The story of Rip Van Winkle, who slept for 20 years, waking to find the colonies had become independent, eventually became folklore. It was adapted for the stage, went into the oral tradition, and was gradually accepted as authentic American legend by generations of Americans. Irving discovered and helped satisfy the raw new nations sense of history. His numerous works may be seen as his devoted attempts to build the new nations soul by recreating history and giving it living, breathing, imaginative life. For subjects, he chose the most dramatic aspects of American history: the discovery of the New World, the first president and national hero, and the westward exploration. His earliest work was a sparkling, satirical History of New York (1809) under the Dutch, ostensibly written by Diedrich Knickerbocker (hence the name of Irvings friends and New York writers of the day, the Knickerbocker School). James Fenimore Cooper (1789-1851) James Fenimore Cooper, like Irving, evoked a sense of the past and gave it a local habitation and a name. In Cooper, though, one finds the powerful myth of a golden age and the poignance of its loss. While Irving and other American writers before and after him scoured Europe in search of its legends, castles, and great themes, Cooper grasped the essential myth of America: that it was timeless, like the wilderness. American history was a trespass on the eternal; European history in America was a reenactment of the fall in the Garden of Eden. The cyclical realm of nature was glimpsed only in the act of destroying it: The wilderness disappeared in front of American eyes, vanishing before the oncoming pioneers like a mirage. This is Coopers basic tragic vision of the ironic destruction of the wilderness, the new Eden that had attracted the colonists in the first place. Personal experience enabled Cooper to write vividly of the transformation of the wilderness and of other subjects such as the sea and the clash of peoples from different cultures. The son of a Quaker family, he grew up on his fathers remote estate at Otsego Lake (now Cooperstown) in central New York State. Although this area was relatively peaceful during Coopers boyhood, it had once been the scene of an Indian massacre. Young Fenimore Cooper grew up in an almost feudal environment. His father, Judge Cooper, was a landowner and leader. Cooper saw frontiersmen and Indians at Otsego Lake as a boy; in later life, bold white settlers intruded on his land. Natty Bumppo, Coopers renowned literary character, embodies his vision of the frontiersman as a gentleman, a Jeffersonian natural aristocrat. Early in 1823, in The Pioneers, Cooper had begun to discover Bumppo. Natty is the first famous frontiersman in American literature and the literary forerunner of countless cowboy and backwoods heroes. He is the idealized, upright individualist who is better than the society he protects. Poor and isolated, yet pure, he is a touchstone for ethical values and prefigures Herman Melvilles Billy Budd and Mark Twains Huck Finn. Based in part on the real life of American pioneer Daniel Boone who was a Quaker like Cooper Natty Bumppo, an outstanding woodsman like Boone, was a peaceful man adopted by an Indian tribe. Both Boone and the fictional Bumppo loved nature and freedom. They constantly kept moving west to escape the oncoming settlers they had guided into the wilderness, and they became legends in their own lifetimes. Natty is also chaste, high-minded, and deeply spiritual: He is the Christian knight of medieval romances transposed to the virgin forest and rocky soil of America. The unifying thread of the five novels collectively known as the Leather-Stocking Tales is the life of Natty Bumppo. Coopers finest achievement, they constitute a vast prose epic with the North American continent as setting, Indian tribes as characters, and great wars and westward migration as social background. The novels bring to life frontier America from 1740 to 1804. Coopers novels portray the successive waves of the frontier settlement: the original wilderness inhabited by Indians; the arrival of the first whites as scouts, soldiers, traders, and frontiersmen; the coming of the poor, rough settler families; and the final arrival of the middle class, bringing the first professionals the judge, the physician, and the banker. Each incoming wave displaced the earlier: Whites displaced the Indians, who retreated westward; the civilized middle classes who erected schools, churches, and jails displaced the lower-class individualistic frontier folk, who moved further west, in turn displacing the Indians who had preceded them. Cooper evokes the endless, inevitable wave of settlers, seeing not only the gains but the losses. Coopers novels reveal a deep tension between the lone individual and society, nature and culture, spirituality and organized religion. In Cooper, the natural world and the Indian are fundamentally good as is the highly civilized realm associated with his most cultured characters. Intermediate characters are often suspect, especially greedy, poor white settlers who are too uneducated or unrefined to appreciate nature or culture. Like Rudyard Kipling, E. M. Forster, Herman Melville, and other sensitive observers of widely varied cultures interacting with each other, Cooper was a cultural relativist. He understood that no culture had a monopoly on virtue or refinement. Cooper accepted the American condition while Irving did not. Irving addressed the American setting as a European might have by importing and adapting European legends, culture, and history. Cooper took the process a step farther. He created American settings and new, distinctively American characters and themes. He was the first to sound the recurring tragic note in American fiction. WOMEN AND MINORITIES Although the colonial period produced several women writers of note, the revolutionary era did not further the work of women and minorities, despite the many schools, magazines, newspapers, and literary clubs that were springing up. Colonial women such as Anne Bradstreet, Anne Hutchinson, Ann Cotton, and Sarah Kemble Knight exerted considerable social and literary influence in spite of primitive conditions and dangers; of the 18 women who came to America on the ship Mayflower in 1620, only four survived the first year. When every able-bodied person counted and conditions were fluid, innate talent could find expression. But as cultural institutions became formalized in the new republic, women and minorities gradually were excluded from them. Phillis Wheatley (c. 1753-1784) Given the hardships of life in early America, it is ironic that some of the best poetry of the period was written by an exceptional slave woman. The first African-American author of importance in the United States, Phillis Wheatley was born in Africa and brought to Boston, Massachusetts, when she was about seven, where she was purchased by the pious and wealthy tailor John Wheatley to be a companion for his wife. The Wheatleys recognized Philliss remarkable inte.

History of the Fall of Rome

History of the Fall of Rome Hesham Alsadiq For hundreds of years, the Roman Empire faced many challenges from within and without. Rome was neighbored by more powerful states. The date of the rise and fall of Rome is debatable. Historians have also identified varied causes. Some believe that the fall of Rome marked the beginning of the middle Ages. Â   235-284ADÂ  Age of chaos. In 184 AD, a good emperor named Marcus Aurelius died. He was succeeded by his son Commodus, who led the treasury into bankruptcy. This was the beginning of chaos in Rome. In 192 AD, Commodus troops assassinated him. The armies of the empire also attacked each other as they differed on the ideal emperor. Because of these internal wars, repeated attacks by neighboring tribes were successful. Had they been united to fight their enemies, perhaps the Romans would be able to defend themselves. The institution of many emperors within a short span of years indicates the political instability and division that existed in Rome.[1] 285-305 ADÂ  Tetrarchy and civil wars. In 284 AD, General Diocletian became emperor. Some form of stability was restored during his reign. He divided the Roman Empire into two for easier governance, the Eastern and Western Empires. Each emperor had a junior co-emperor. The Empire was ruled by four emperors during this period, each ruler having his own territory. Diocletian secured the borders of the empire, increased the number of provinces and made the armies larger2. Although Diocletian managed to bring some economic and political stability to the empire, imposing high taxation on the Romans caused them to lose faith in their rulers. The persecutions were also unfair to the Christians. The wars at the end of his reign undid the change he brought and were an expense to the empire.[2] 306-363 ADÂ  Establishment of Christianity. In 312 AD, Constantine became emperor in the East. He won several civil wars and later emerged as the ruler of the entire empire3 in 324 AD. He tried to reinforce Diocletians policies. He established Christianity as the official religion and caused the Christian persecutions to cease. As the Romans embraced Christianity, they began depending on religious leaders for guidance and did not recognize the authority of emperors. Constantine also created a capital for the empire in the East. As a result, the Eastern Empire thrived more than the West in culture and economic growth. Constantine died in 337AD. Constantines favoring of the East made the Western Empire weaker. Poor economic growth results in inflation and inability to defend a region from external attacks.[3] 378 AD Battle of Adrianople There was civil war until Theodosius I succeeded Constantine. In the late 300s AD, Germanic tribes began to invade the Roman Empire. They sought better living conditions and fled due to attacks by the Huns, warriors from central Asia4. In 378 AD, the Visigoths defeated the Romans at Adrianople. The Eastern Roman emperor, Valens, was killed. Theodosius defeated the Western ruler and became the emperor. To end the long-standing battles with the Visigoths, Theodosius allowed them to live in the empire. He attempted to use Christianity to bring unity to the empire.[4] Once the Roman Empire became a target for attacks, its fall was inevitable. Although the emperor tried to maintain peace, this was not lasting. The defeat at the battle demonstrated Romes weakness. 395 ADÂ  Final Split of the empire. In 395 AD, after Theodosius death, the division of the Roman Empire became final. His sons, Arcadius and Honorius, ruled the East and West respectively. Honorius was nine years old and incompetent. He was guided by a talented general named Stilicho5. Arcadius was eighteen and had co-ruled the Eastern Empire ten years earlier with his father. They ruled each of their regions separately, marking the permanent split of the empire. Placement of young men in positions of power weakened the leadership of the empire. The empire was also stronger when it existed as a unit. This split created a loophole for attacks.[5] 401-454 AD Attack and capture of Rome. Although they lived in the Roman Empire, the Visigoths faced hostility, high taxation, and prejudice6. They failed to trust the new emperors and had recognized their weakness. In 410 AD, under the guidance of their leader Alaric, they attacked Rome. They destroyed massive properties owned by the Romans. In an attempt to intervene, Stilicho purposed to join forces with the Visigoths to defeat the Huns. He was beheaded when suspected to be a traitor. The empire became extremely weakened by these attacks. By this time, it was only a matter of time before the empire fell. Fair treatment of the Visigoths might have prevented the attack. AD476 The fall of the Emperor of Rome Other groups continued to invade the empire. In 455 AD, a Germanic tribe known as the Vandals raided Rome. In 476 AD, the Western emperor Romulus Augustus was defeated by a German soldier named Odoacer6. Odoacer declared himself king, marking the end of the Western Roman Empire. The Eastern Roman Empire lasted another thousand years. With a barbarian as the ruler of the West, the initial identity of the Roman Empire was now destroyed. There were no means to rebuild the empire. The rise of Christianity stands out as the main factor contributing to the end of the Roman Empire. When the empire started, Christianity was not recognized. When Constantine was emperor, he was actively involved in Christian policy-making. Theodosius made it a state religion during his reign. These emperors were seeking a means to unify the empire. This religion being monotheistic was very much unlike the traditional polytheistic Roman Religion. The change was drastic. Many resources were utilized in trying to enforce Christianity as a state religion. Families gave their daughters away to become nuns. This caused a great population decline. The Christians refused to join the armies as rituals were involved routinely. They also freely gave a portion of their income to the church as part of their religious practices, causing a diversion of wealth. Christian persecutions added to the already existing internal conflicts in the empire. The strife made the Romans unable to tackle wars from external forces. Church leaders became influential in the governance. They used prophetic books for guidance to leaders on how to succeed in wars. The Roman people began depending on these leaders for guidance instead of trained military and administrative leaders. The Romans had previously revered the emperors as gods. With the popularity of Christianity and belief in one God, the emperors were less influential. The fall of Rome, however, was not caused by a single event. Such factors as the division of the empire into two, inflation, economic instability, and military problems also contributed. The multiple invasions weakened the military defenses and led to the eventual dethronement of the emperor. 4th September, 476 AD seems as the date Rome ceased to exist. This is when the Western Roman Emperor was dethroned and no one else was declared emperor. Bibliography Jones, A. H. M. October 1955 the decline and fall of the Roman Empire. History 40, no. 140 (1955): 209-226. Ferrill, Arther. The fall of the Roman Empire: The military explanation. London: Thames and Hudson, 1986. Jones, A. H. M. October 1955 the decline and fall of the Roman Empire. History 40, no. 140 (1955): 209-226. Williams, Stephen. Theodosius: The empire at bay, London: Batsford, 1994) Gibbon, Edward. History of the Decline and Fall of the Roman Empire Volume 2. Blue Unicorn Editions, 2001. [1] Jones, A. H. M. October 1955 the decline and fall of the Roman Empire. History 40, no. 140 (1955): 209-226. [2] Ferrill, Arther. The fall of the Roman Empire: The military explanation. London: Thames and Hudson, 1986. [3] (Jones, A. H. M. October 1955 the decline and fall of the Roman Empire. History 40, no. 140 (1955): 209-226.) [4] (Williams, Stephen. Theodosius: The empire at bay, London: Batsford, 1994) [5] (Williams, Stephen. Theodosius: The empire at bay, London: Batsford, 1994)

Boots secures its Wellbeing Essay -- essays research papers

Boots secures its Wellbeing The Wellbeing Web site, launched by Boots and Granada, had to establish systems to identify and screen out online fraudsters without inconveniencing its genuine customers. Susan Amos reports When chemist Boots and leisure giant Granada launched Wellbeing.com, a Web site that sells goods ranging from toothbrushes to exercise bikes, they realised that like all major online shopping ventures it faced a significant threat from fraudsters. They wanted to make it easy for genuine consumers to buy, while keeping fraudsters at bay those who use computer-generated credit card numbers to buy goods, and do not pay for them. When an order is placed on Wellbeing.com, its bank, Barclays Merchant Services, checks that the credit card number is genuine, that the card is not stolen and that there are funds available. However, this system provides little safeguard against a number being used fraudulently if the card has not been stolen. To add further checks, Wellbeing turned to Texas-based ClearCommerce's Enterprise Merchant Engine an integrated fraud management system. Kevin Figgitt, third party operations manager at Wellbeing, says Enterprise Merchant Engine is very easy to use. 'You set up a number of rules. According to what the customer types in, it returns codes and you can decide what action to take for each response code,' he says. The software can refer a customer to a contact centre to complete a transaction or block purchases entirely. The eng...

The King and His Role in Ancient Egypt

Janelle Richardson Professor Ogden Goelet Ancient Egyptian Religion First Paper 4/8/13 The King and his role During the times of the Ancient Egyptians there were many beliefs that the Egyptians stood by, one of which being the ideal of polytheism. The Egyptians live in a spiritual free reign. Although they tend to follow the beliefs of the community that they lived in and around, they were for the most part free to worship and practice whatever they may with whatever God they felt right.Another belief the Egyptians held onto was the belief in kingship and order, â€Å"Maat†. The construct of Kingship during the times of the Ancient Egyptians was crucial to the unification of the Egyptian people. Through his associations with the Gods he was expected to keep the order or rather ma’at of the land, which was inhabited by the Egyptian people. The king was responsible for keeping the peace and amongst the people and the land both figuratively and literally. The king was task ed with protecting the people from potential attacks from foreign lands.But perhaps most importantly the King served as the median between the people and the Gods. They were therefore expected to make offerings to Gods that would suffice to their needs as deities, pleasing them and placing the king and thus his kingdom, his land and his people in good favor with the Gods. This was crucial because this meant that the Gods have blessed the land that the Egyptians harvest on assuring lasted nourishment, the king had to feed his people, and if he alone managed to please the Gods on behalf of him and his people he was able to accomplish just that.But we can’t forget the idea that when the people are happy the king is secure. All of the positive exchanges between the Gods and king were important in securing a pharaoh’s kingship and ultimately giving them the opportunity to create and secure a dynasty for a longer period of time. This is an important idea when discussing the topic of the development of Religion in State. Equal to the construct of kingship, religion and ritual were a vital part of the Egyptian culture, thus a vital part in their unity, especially during times of tribal strife and war.Also key in the formation of religion is the Egyptian’s obsession over death, which could leave a dark air about the culture as whole, but the idea of an after-life, life after death was brought to the Egyptians through the image of Gods. The Egyptians created a world of polytheistic ideals and rituals that reflected their beliefs â€Å"Egyptians believed dated back to the time when gods ruled on earth, and by the â€Å"law† laid down by the King, their son and earthly representative. † (Cerny 35).So being that the relationship that the Egyptian people had with the Gods and their importance in the limiting of chaos in their world the ideal of the King’s divinity was key for the survival of society and perhaps the sanity of society as well. â€Å"Egypt was the first large â€Å"nation state,† with a culture virtually restricted to that state, and thus was very self-contained†¦ in which kingship was an unquestioned presupposition of social order—indeed order was hardly conceivable without it. † (Baines, 2).The King’s responsibilities stretched as far as the prevention of the collapse of their Egyptian state. Of course it was important to every Egyptian to be responsible for themselves and do their duties unto the land as the Gods may have it and they praised and celebrated and communed because of these rituals and these practices. But in these times, even if an Egyptian works as hard as he can consistently to please the Gods on his own if the king falls short of his duty as the Divine middleman, the Egyptian’s harvest may not bloom crops sufficient enough to feed themselves of their families.The King as a Divine Creature Although out of the archives and data that has bee n collected over the past decades about Ancient Egyptian, the evidence that shows the King as being an actual divine being of the Gods, usually an incarnation of a particular God or sometimes a mosh of multiple Gods the King was scene by the people as divine and a direct creation of the Gods, therefore the only person with the ability to be in communication with the God. The sun-god we are told elsewhere had appointed hum ‘to be shepherd of this land, to keep the people alive†¦in theory he was the officiant in every temple in the land†¦and every religious ceremony and ritual was in a sense a royal ritual. † (Fairman 1958, 76). The Egyptians also believed the Kings, if they weren’t to fail and disgrace themselves in the eyes of the Gods, received a different treatment after death.The afterlife of a king wasn’t thought to be the same as one of an Egyptian civilian, rather the Egyptian people believed that after the death of the kings cross over to t he worlds of the divine, some believe that they become Osiris in the afterlife. The king This idea is seen in many of the art pieces made by the Egyptians that referenced kings after their deaths and their relationship to the Gods, or in a lot of cases a particular God (For example: The God Horus).Whole tombs at the highest level of grandiosity and tribute were made for kings after their deaths. Many rituals were had for the kings before and after their passing including the kings initial coronation which involve d the ‘selection of the new Sacred Falcon, which was effected by Horus by means of an oracle†¦special hymns were sung, one greeting the New Year†¦ and the second being concerned with ensuring the protection of the Sacred Falcon’ (Fairman 1958, 80).It was believed that the spirit of Horus enters the king at the coronation and guides the king along the path of maat. Then when the king died his spirit was merged with Osiris ‘from where he could gui de his successors’. The King was key in the lives of the Egyptians. The King had a foot in both worlds, the secular and the spiritual, or rather the sacred, which were treated as one in the same thing by the Egyptians, at all times. The King was the religious leader and the law book simultaneously.The Kings was seen as a representation/manifestation of God in a flesh and completely mortal carcass that served the God King for as long as they are to rule until their time to go and take part in their after-life begins â€Å"The king, it is true, interprets the evidence, translating radiation and motion in terms of religious meaning, answering them by cultic action and speaking to a God who expresses himself in a strictly ‘heliomorphic’ way† (Assman 1989, 68). Even the Pharaohs ritual vestments were designed to show his power.The symbols of the gods were the king’s tools of office. The crook, to reward the innocent, the flail, to punish the guilty, show ing his authority to rule the two-lands, and the Ureaus Cobra or Eye of Ra seeing all that the Pharaoh did, good or evil. (Humphries). The Kings was responsible for keeping order or Ma’at , the rule of order over the chaos that the Egyptians thought was waiting to sheath the world, at any moment without the guidance of the Gods and the usefulness of the King.The focus was on balance, the people; the Egyptians themselves were inclined to honor the God’s along with the King by living a life of obedience and balance so that they can rest assured that all will be well, they have pleased the Gods and they shall not be punished for any wrong doing. The king’s notional strength came from the support of the gods and as long as this was maintained no ill could befall the country.There is little denying that the Egyptians didn’t believe that their kings weren’t in part Gods themselves as represented by most of their art and writings. But this system that the Egyptians became so accustomed to held the potential to cause problems for the king. The key to life lived in balance is Maat but once this was lost, however, the kingdom was thrown into turmoil until a new strong king, who had the support of the gods, took the throne. The Kings and the Egyptians found out that the Gods aren’t always pleased.The Integration of the Church and State and the Problems that it caused the King The Pharaoh was seen as the emissary of the gods and life was good as long as the religious rites were performed and maat was maintained, but what happened when maat wasn’t contained? What problems arose for the king then, when something hasn’t lined up with divine order? Though I stress the importance of the king in Ancient Egypt, we can’t forget that not everything always went so smoothly for the Egyptians and those who ruled over them.Perhaps one of the most obvious drawbacks to being a king endowed with such divine responsibility is if and when the Gods were not perceived to be happy whether specifically at the king’s actions or the actions of his people, the state of the king’s position in his kingdom comes into question and under fire. These occurrences however, might have helped balance out the Egyptians belief of the God like ways of being for the king. The King is mortal and fallible, after all, the king is still human.This ideal is showcased in a lot of the literary texts of the New Kingdom, â€Å"Many different types of human frailties and weaknesses characterize all the figures in†¦The Contendings of Horus and Seth† (Wente 1972c, 108-126 [translation]; and Lichtheim 1976, 214-223 [translation]), â€Å"The gods were anthropomorphized from an early period in ancient Egypt’s history (Hornung 1982a, 105-107), and their portrayal both in figures and in text clearly is humanized. They have family problems. They bicker. They display moods (Silverman 1995, 53-54).In other words they’re human, just as they were and were witnessed to be in life outside of their association with the Gods. Conclusion Was the king divine? It’s obvious now that the Egyptians without a doubt believed in the divinity of their king, some might even say that that belief was necessary for the survival of the Egyptians I would say that by definition and according to what most of society today thinks of to be ‘divine’, the answer is yes and no, the king wasn’t actually divine in the sense that he possessed magical powers that directly affected those around him and his people, or in the sense that the king was actually just God.But in accordance to what I believe as a member or today’s society and from what I know of the Ancient Egyptians and their beliefs, I think that the king was divine, but I believe that by the same nature of the king being divine, so was every other Egyptian that lived during the time. Now this is simply my opinion and lin es up directly with my personal beliefs in God, but in a less personal explanation, the presence and usefulness of the King in relationship to the Egyptian people and the order of the Egyptian world, served as a very sturdy backbone in the Egyptian society.Footnotes: The silence of the god who expresses himself visually is balanced by the ‘voice’ of the king which plays such an important part in the inscriptions. The king is the ‘speaking god’, spreading truth (Maat) upon earth as the Aten Spreads light and life. Sources and Bibliography Assmann, J. , â€Å"The Name Formula,† in The Search for God in Ancient Egypt, D. Lorton, trans. (Ithaca, NY 2001) 83-110. Bell, Dr. Lanny. â€Å"Montclair State University. †Ã‚  Divine Kingship in Ancient Egypt -Mythology and Iconography. N. p. n. d. Web. 08 Apr. 2013. . Cited for information on Horus Cerny, J. ,, â€Å"Egyptian Oracles,† Chap. 6 in R. A. Parker, A Saite Oracle Papyrus from Thebes (Pro vidence 1962) 35-48 Dunn, Jimmy. â€Å"King Ramesses I, Founder of the 19th Dynasty. †Ã‚  King Ramesses I, Founder of the 19th Dynasty. Tour Egypt, n. d. Web. 08 Apr. 2013. . Fairman, H. W. â€Å"The Kingship Rituals of Egypt,† in Myth, Ritual and King ship: Essays on Theory and Practice of Kingship, S. H. Hooke (Oxford 1958) 74-104 Hornung, E. , â€Å"The Pharaoh,† Chap. 10 in S. Donadoni, ed. , The Egyptians (Chicago and London 1997) 283-314. Hornung, E. , â€Å"History as Celebration,† Chap. 8 in Idea into Image (New York 1992) 147-164. Humphries, Ken. â€Å"Egypt: Was Pharaoh Divine. †Ã‚  Egypt: Was Pharaoh Divine. N. p. , n. d. Web. 08 Apr. 2013. Used as a study source Silverman, D. P. , â€Å"The Nature of Egyptian Kingship,† in Chap. 2 in D.O’Connor and D. P. Silverman, eds. , Ancient Egyptian Kingship. Probleme der Agyptologie 9 (Leiden 1995) 49-92. Lichtheim, M. â€Å"Stela of Sehetep-ib-re,† Ancient Egyptian Literatur e I (Berkeley 1975) 125-129. Teeter, Emily. â€Å"Festivals. †Ã‚  Religion and Ritual in Ancient Egypt. Cambridge: Cambridge UP, 2011. 56-75. Print. Wente, Edward F. , and Robert A. Oden. Response to Robert A. Oden's â€Å"‘The Contendings of Horus and Seth' (Chester Beatty Papyrus No. 1): A Structural Interpretation†Ã‚  Chicago: University of Chicago, 1979. 105-07. Print.

Rite of Passage

â€Å"Every human being on this earth is born with a tragedy, and it isn't original sin. He's born with the tragedy that he has to grow up. That he has to leave the nest, the security, and go out to do battle. He has to lose everything that is lovely and fight for a new loveliness of his own making, and it's a tragedy. A lot of people don't have the capacity to do it. † A coming of age is a young person's transition from childhood to adulthood. In most modern societies this transition takes place on an adolescence’s 18th birthday.The celebrations of these transitions vary from culture to culture as well as religious beliefs and hence affect our opinions, views, beliefs and attitudes towards rites of passage and the foreign processes incorporated into rituals and initiations. My name is Kali Collado and I welcome you to â€Å"All the World’s a Stage Festival† where I will share with you why 18th birthdays mean different things to different people. In modern -day Australia most 18th birthday celebrations consist of large-scale consumption of booze, clubbing, strippers and drug-induced parties.When an adolescent turns 18 society recognises them as adults and are therefore given more responsibilities, choice-flexibility, benefits and independence from their parents. Turning 18 here in Australia doesn’t require us to undergo physically and mentally perilous initiations or rituals. In fact these benefits, freedom and responsibilities are handed to us on a silver platter. Unlike Vanuatuan culture, villages build wooden towers reaching heights of 100 feet or more, where boys as young as five are to jump off a certain platform with vine ropes tied to each ankle.Summoning all the courage they have, they dive from the platform headfirst. The goal of the jump is to land close enough to the ground that contact between the divers shoulders and the ground is made. These dives are two-fold; in that it’s performed as sacrifice for their gods to ensure bountiful yam crop or to initiate the tribe boys into manhood preceded by circumcision. The higher a man goes along the platform, the manlier he’s considered amongst the tribe. Vanuatuans believe this ritual necessary because it ensures bountiful crops whereas in Australia food is readily accessible in supermarket isles.This rite of passage isn’t just about initiating tribesmen anymore but for what they believe is the survival of the tribe. As the quote goes â€Å"Initiations aren’t just for mental wellbeing but for the survival of the tribe† Another example of a religious initiation is from South East Asia. There, adolescence’s are initiated into adulthood to become a novice monk or nun by dressing as Princes or Princesses after their Prince Gautama. They take three Jewels and have their heads shaved and then change into saffron robes.They stay with the monks from a night to a few years to practice meditation and prayer, marking a t ime of purity and innocence as well as awareness of the sins in the world. Although this ritual is far from the perilous Vanuatuan initiation it still differs from the rituals of 18thbirthday celebrations in Australia; in that religion implements preservation of innocence, chastity and prayer. 18th birthdays does not signify booze, drugs or partying in these cultures but rather maturity and acceptance of their new roles into their society or tribe.It’s not about leaving the nest and its security to go out and explore the world by themselves. It’s not about swimming into the world of uncalled maturity for the benefit of their culture. It is difficult to judge whether these cultures are right in the way initiations should be incorporated because it’s specific to their beliefs, their culture and their religion. Their culture â€Å"Every human being on this earth is born with a tragedy, and it isn't original sin. He's born with the tragedy that he has to grow up.Th at he has to leave the nest, the security, and go out to do battle. He has to lose everything that is lovely and fight for a new loveliness of his own making, and it's a tragedy. A lot of people don't have the courage to do it. † â€Å"Critics who treat ‘adult' as a term of approval, instead of as a merely descriptive term, cannot be adult themselves. To be concerned about being grown up, to admire the grown up because it is grown up, to blush at the suspicion of being childish; these things are the marks of childhood and adolescence.And in childhood and adolescence they are, in moderation, healthy symptoms. Young things ought to want to grow. But to carry on into middle life or even into early manhood this concern about being adult is a mark of really arrested development. When I was ten, I read fairy tales in secret and would have been ashamed if I had been found doing so. Now that I am fifty I read them openly. When I became a man I put away childish things, includin g the fear of childishness and the desire to be very grown up. † ? C. S. Lewis