Distributed database development assignment Essay

Distributed database development assignment - Essay Example The client can access information by directly or indirectly connecting to the database server. For example, if a client connects to a server requests access to information from a database contained on that server a direct connection established. To elaborate further, if the client connects to the Head Quarter database and requests access to the data held in warehouse (inventory ) or retail stores (item, color ) tables, he can do so by a simple query – â€Å" select * from inventory;†. This is a direct query as the object, i.e., the inventory table is not located on the remote database. On the other hand if the client connects to a server and accesses information from a database contained in another server, then an indirect connection is established. For example, if the client connects to one the retail server and accesses information from the database contained in the Brisbane Warehouse server or Melbourne Warehouse server, then an indirect connection is established as the object being accessed is not on the server to which the client is directly connected. A Distributed Database System is not just a mere collection of files that can be stored individually at each node of a computer network. In order to for a proper Distributed Database System, all the relevant files need to be stored in a logical manner, i.e., the files should be logically related, with a proper structure that facilitates easy and convenient access to the databases via a common interface. In a distributed database system, the business information of a company is distributed over a network, hence it is practical and preferable to localize the data in such a way that the information relating to the Brisbane Warehouse is stored in Brisbane and those related to the Melbourne Warehouse will be stored in Melbourne. For example, any query related to the order_id, inventory, item_id, inventory_quantity etc related to a specific location is stroed in each partition at a

Essay about recent hate crimes and statistic Essay Example for Free

Essay about recent hate crimes and statistic Essay Lifeless bodies with slashed throats were found in the mountains of Virginia nearly six years ago. This is quite a disturbing image; the unfortunate result of a hate crime. What exactly is a hate crime? The American Psychological Association defines hate crimes as violent acts against people, property, or organizations because of the group to which they belong or identify with (1). The different groups usually involved include homosexuals, ethnic groups, and religion affiliations. Dr. Jack McDevitt, a criminologist at Northeastern University in Boston, said hate crimes are forms of messages the offender wants to send to members of certain groups letting them know they are unwelcome in that neighborhood, community, school or workplace (APA, 1). According to CNN.com, Darrell David Rice of Columbia, Maryland, was found guilty of committing the 1996 slayings of hikers Julianne Marie Williams and Laura Lollie Winans, who were the girls in the opening disturbing image. Rice is serving an 11-year sentence in federal prison in Petersburg, Virginia, for attempting to abduct and kill a female bicyclist in the same park in 1997. U.S. Attorney General John Ashcroft called the killings of Williams and Winans hate crimes and said Rice could also receive the death penalty, in addition to the present sentence (Frieden, 1). Examples of hate crimes provided by Stephen Wesslers Addressing Hate Crimes: Six Initiatives include (3):  ·the dragging death of African-American James Byrd, Jr., in Jasper, Texas  ·the deadly attack on Matthew Sheppard, a gay student in Laramie, Wyoming  ·the shooting rampage targeting minority citizens in Chicago  ·the shootings of children at a Jewish community center in Los Angeles  ·the murder of Joseph Santos Ileto, a Filipino-American mail carrier A report done by the Federal Bureau of Investigation (FBI) states that 7,947 hate crime incidents were reported. In 1995, a comparison of states showed that California was at the top of the charts with 1,751 incidents reported, and Florida stood with 164 incidents (2). The total number of hate crimes only decreased by less than a hundred between 1995 and 1999. While these numbers may seem relatively small, the Southern Poverty Law Center has posted more dramatic statistics: every hour someone commits a hate crime, every day eight blacks, three whites, three gays, three Jews and one Latino become hate crime victims, and every week a cross is burned (1). In order to prevent the hate crimes from occurring, different things are being done in order to prevent and deal with the hate crimes. In schools, the Anti-Defamation League websites suggests planning ahead by doing the following (1): 1.Work with your school administration to establish a plan for responding promptly to hate incidents and hate crimes. 2.Educate school staff on how to recognize hate-motivated incidents and hate crimes. 3.Establish procedures for reporting hate-motivated incidents/crimes. 4.Establish school policies which clearly indicate that hate-motivated behavior will not be tolerated. On a wider scale, since the 1980s research on hate crimes has increased, especially from those in the fields of criminology and law enforcement. There focus is primarily on reporting the frequency of the problem and preparing criminal justice responses to it. While many hate motivated crimes go unreported, the number of reported incidents is up. However, with special training, people are prepared to deal with the situations. According to Wessler, the first professionals to respond to the scene of a hate crime are police officers. How they act in the situation will affect  the outcome of the incident. Wessler stated, law enforcement agencies have a pivotal role in responding to, investigating, prosecuting, and preventing hate crimes. Training is given to the police officers in order to carry out their role. Wessler said the training includes how to recognize and investigate potential hate crimes, have clear protocols on how to respond to hate violence, and develop innovative programs for preventing the hate crimes. Along with the professional training of police personnel, laws against hate crimes have been enforced in some states. As of 1999, there are only eleven states that do not have hate crime laws: South Carolina, Hawaii, Wyoming, New York, Kentucky, Rhode Island, New Mexico, Kansas, Arkansas, Georgia and Indiana. The anti-hate laws may not be well known but there are some out there. For example, the Local Law Enforcement Hate Crimes Prevention Act provides assistance to state and local law enforcement agencies and amend federal law to streamline the investigation and prosecution of hate crimes. This bill will change the already existing law, adding crimes against sexual orientation, gender, and disability. This law also allows authority to respond to all crimes covered by the existing law, meaning crimes based on race, color, national origin, and religion (1). The number of hate crimes is slowly being decreased and the number of laws against hate crimes is slowly being increased, but the truth is, they are still out there. It may seem impossible to eliminate all the hate crimes that are occuring, but with more research, training, and handling each situation as they arise more seriously, America is slowly on its way to eliminating the problem of hate crimes. Works Cited American Psychological Association. 1998. Anti-Defamation League. 1999. Federal Bureau of Investigation. Uniform Crime Reports. 1995. Frieden, Terry. 10 Apr. 2002. National Gay and Lesbian Task Force. NGLTF Communications Department. 25 Sep. 2002. Southern Poverty Law Center. Wessler, Stephen. Addressing Hate Crimes: Six Initiatives That Are Enhancing the Efforts of Criminal Justice Practitioners. Feb. 2000.

The Issue Of Cultural Relativism Human Rights Essay

The Issue Of Cultural Relativism Human Rights Essay When it comes to human rights, the issue of cultural relativism is widely discussed. Majority of the human rights literature encompasses the western and non-western argument on what best illustrates what human rights should be. As a result of these debates, comes the discussion of cultural relativism. Cultural relativism, at first glance, seems like quite a reasonable argument towards safeguarding different cultural groups. However when we begin to analyse the cultural relativism theory, we come to find that it is not quite as reasonable or even as practical as it seems to be. Cultural relativism seems to not only ignore human rights violations, but actually seems to approve them. Furthermore, it hardly disapproves any cultural or religious practices. Cultural relativism ignores the necessity to oppose violations and other human rights, and also ignores the freedom of choice to do so. This paper seeks to prove that there is no conceivable claim in supporting cultural relativism, and will discuss and analyse the issue of conflict between human rights and cultural relativism. This will provide some insight on how some scholars, anthropologist, philosophers, and political scientists have debated over this issue and how some of them have questioned the validity of cultural relativism in relation to human rights. I will discuss both cultural relativism and universal human rights and analyse the conflicts that have risen between them and their ensuing practices, as well as give examples to show the absurdity of the cultural relativist claim. I will conclude by p roviding evidence that shows that cultural relativists are indeed human rights violators, as well as show that their notion on cultural relativism proves to be highly contradictory and unreliable, now and in the future. The Human Rights Debate: Cultural Relativism versus Universalism 2.1 What is Cultural Relativism? The idea of Cultural relativism was developed by Franz Boas (1858-1942) in 1911. Robert Redfield described cultural relativism as values expressed in any culture are to be both understood and valued only according to the way people who carry that culture see things. Melville Herskovits gives an even more elaborate definition of cultural relativism as a philosophy which, in recognizing the values set up by every society to guide its own life, lays stress on the dignity inherent in every body of custom, and on the need of tolerance of conventions though they may differ from ones own. He continues by going on to say that each culture is said to constitute a total social world that reproduces itself through enculturation, the process by which values, emotional dispositions, and embodied behaviours are transmitted from one generation to the next. From the descriptions above, we can therefore say that cultural relativism is the principle by which a human beings beliefs should be perceived in accordance with his or her own culture. This concept of cultural relativism came about during discussions about the origin of human rights. There are quite a few ideas and claims that have led to the concept of cultural relativism, one of them being Kants argument that human beings are incapable of gaining unmediated knowledge of the world, and that the human mind interferes with all our experiences of the world, thus structuring our perceptions universally. However Herder disagreed with Kants argument saying that human experiences were mediated by cultural structures as well. As a result of this debate between Kant and Herder, came the belief of ethnocentrism. The Universal Human Rights Doctrine The Universal Declaration of Human Rights set the pattern for the contemporary conception of human rights.It was established as a result of the World War II atrocities as a means of protecting citizens and residents of various states. The conflict between the universal human rights doctrine and cultural relativism came about during the establishment of the Universal human rights doctrine in 1948. The conflict arose due to the theory that there was some kind of dominance over some cultures, and that the universal human rights doctrine come from European or Western philosophy. This doctrine was the Universalist approach to human rights that placed value on individuals. On the contrary, some theorists believe that the enactment of these human rights is not the only way that human rights exist. There is the theory that people are born with natural, God-given rights and that God is the absolute law-maker who bestowed upon us some basic human rights. For this reason itself, cultural relativism critics therefore argue that there should be no exception to the universal claim to human rights as some of these rights are already natural and God-given. 2.3 Cultural Relativism versus Universalism Now that we have defined cultural relativism and the universal declaration of human rights, one question comes to mind based on the two theories. Can universal human rights exist in a multicultural world? In other words, can the concept of cultural relativism really coexist with the notion of universal human rights? Naturally, cultural relativists argue that there are indeed moral justifications underlying the claim that various practices and beliefs differ from society to society and should be accepted as being relative to other cultural beliefs. For example, women in some cultures that undergo female genital mutilation are regarded as clean and pure. One culture may believe that there is indeed some moral justification towards this practice, as women who dont go through the cut are considered unclean and are seen as outcasts in their societies. On the other hand, a different cultural group may practice eating of dead bodies as a ritual. Cultural relativists would therefore claim that one cannot justly say which culture is right or wrong as this proves to be relative within different cultures. It is therefore possible to say that, from the cultural relativist point of view, there is no particular truth in what is right or wrong but rather the truth depends on what a particular culture believes is right or wrong. This observation in turn then brings me to my next point. If the views of the truth on what is right or wrong is relative, then the issue of morality definitely plays a huge role in this debate. Our moral beliefs indicate the kind of environment or culture we grew up in. Therefore, if we were born in Somalia, we would believe that it is morally right to go through female circumcision as a rite of passage. However, if we grew up in the western world, then we would not believe in female circumcision. We can therefore see the relativists argument of cultural relativism in this case, because if cultural relativism exists, then naturally, morality will also be relative. Additionally, to support his stance, the relativist will also argue that tolerance comes into play when it comes to cultural relativism. Contemporary society is often referred to as a multicultural world, with people from various cultures increasingly becoming accustomed to interacting with people from other cultures. As a result of this, the ability to learn to respect and tolerate different cultural practices and beliefs has developed. In todays society, people have shown an increased reluctance to criticise other cultures for various reasons. One of these reasons could be the fear of history repeating itself. An example of this is the European invasion of different parts of the world, including Africa, Asia and America, in the name of spreading Christianity and education. The aftermath of this resulted in slavery, apartheid and many other violations. The reluctance to criticise other cultures in this case arises from the fear of making the same violations as in the past. Another reason why there is the reluctance to criticise other cultures is that people feel the need to be tolerant of other cultures. Truth be tol d, tolerance is indeed essential for the sake of living in this multicultural world of ours peacefully. However, one should not feel obligated to tolerate particular cultural beliefs, especially if it involves some form of human rights violation. However, relativists can argue that tolerating these different cultural practises has led to the acceptance of some of these various practices especially in the western world, for example, the Muslim veil. The contradiction here comes about when these same Muslim women are undergoing various human rights violations as a result of their cultural beliefs, for example, female genital mutilation. In this particular case, is it possible for relativists to defend human rights as well as justify cultural relativism? This surely indicates some contradiction in the cultural relativism theory, for one cannot support cultural relativism and defend human rights at the same time. It is true that people from different cultures have different ideas of what is right and what is wrong. Warburton describes moral relativism as values held by a particular society at a particular time.However, moral relativism, just like cultural relativism can also be perceived in different ways by different cultures. In other words, relativists see that moral values are valid only within some cultural boundaries. Some examples illustrated by anthropologists as morally acceptable in some cultures and condemned by others are polygamy, genocide and sexism. Consequently, the moral difference in these cultures brings about the issue of ethics. Ethical relativism also promotes the belief that morality is, and cannot be universal. Moral relativism is therefore justified by relativist through various examples. For instance, practices regarding clothing and decency. This can be justified by one culture in that it is their moral obligation and duty to have women dress in a decent manner so a s not to compromise their ethics. Some cultures would therefore agree with these practises under the moral principle that it is the duty of society to protect the women of their society. With that beings said, I do not believe that there is any logical connection between cultural relativism and tolerance as is illustrated in the relativism point of view. Furthermore, I disagree with moral relativism because despite some moral beliefs being culturally relative, there are other beliefs that are not relative. Practices such sexism and dressing depend on the local customs and traditions. However, violations such as torture, slavery and genocides, should definitely have universal moral standards. Therefore not all practices should be deemed as being relative just because some practises are deemed as being so. The Asian Values Argument Today, there has been a tremendous improvement over the years towards the universal system of human rights. There is now the increased need for accountability and responsibility for individuals and society. However, this is not the case in Asian societies. The Asian society claims to come from a culture with an exceptional set of values. This was done while they criticised western ideas and culture. According to Asian values, human rights are culturally specific, communities take precedence over individuals, social and economic rights take precedence over political and civil rights, and rights are a matter of national sovereignty.This concept has therefore been celebrated by relativists, and used as an example to support the relativist theory of cultural relativism. The issue of Asian values was brought about during discussions by East and South Eastern government leaders. The Journal of Democracy explains that the basis of Asian values is said to contribute to high growth rates to certain cultural traits. These characteristics include hard work, frugality, discipline and team work. Western democracy hinders rapid development.With that being said, it was easier for relativists to justify their rejection towards universalism because there was an increase in economic growth in the Asian region that accompanied this debate. In the 1970s, some countries in the Sub Saharan region had tried to oppose these liberal views of the Western world. This proved to be unsuccessful as they did not harbour the same economic results as their Asian counterparts. In addition to this, as a result of the tremendous economic growth in the Asian region, the Asian values debate received the attention and even admiration of the international community. Asian authoritaria ns argue from a position of economic and social success. This has therefore presented a challenge towards the universal theory of human rights because developmentalists have used the concept of Asian values to justify cultural relativism, and have even presented evidence that has shown tremendous success in some Asian states. In spite of this, the Asian values argument has still proven to promote various human rights violations. An example of these human rights violations is the situation of the Harijans, or the people outside the Indian caste system, who had the lowest social status? The Harijans, are also referred to as the untouchables of the Caste System. In more economically advanced Asian states, the use of soft authoritarianism is said to be sufficient. Additionally another way in which cultural relativism in conjunction with the Asian values argument poses a threat toward universalism is the issue of technology. As we embrace the growth of information technology, we see that this improves globalisation as communication and other forms of interaction are enhanced. However, in states such as Malaysia and Singapore, there has been an establishment of authoritarian interferences by the government, where services such as the internet are being monitored or even blocked. This poses a potential risk and hindrance towards globalisation. In spite of the Asian values seemingly strong argument, the Asian regions success seems to have been short-lived as the decline in economic growth has somewhat changed the way in which the international community views their Asian values argument. With that said, if we really take all this into consideration, it is possible to see that it is ridiculous to create standards of morality based on these societies as every society perceives morality according to their own interests and interpretations. It is also quite impossible to permit these major differences in the interpretation of human rights standards, if they are to protect individuals. The Asian Values argument is therefore highly irrelevant, as we can see, because the Asian society places its citizens lives at risk as it violates various human rights in the name of Asian values and attempting to justify their actions as being culturally relative. Criticism of Cultural Relativism We live in a world where cultural relativism is constantly questioned and debated. As earlier stated, relativism came about as a result of arguments on ethical issues. In support of cultural relativism, Benedictexplains that cultures are coexisting and equally valid patterns of life, which mankind has created for itself from the raw materials of existence.According to Benedict, all cultures are equally valid as they embrace different views on morality and ethics. However, Kluckhohndisagreed with Benedicts doctrine on cultural relativism saying that this excluded any kind of moral criticism, his argument being that if one accepted Benedicts theory, then they could not, complain about any kind of evil against humanity including slavery, communism, terrorism and many other forms of evil.The perception of cultural relativism is that peoples rights depend on their nationality, culture, and religion. Therefore according to relativist, the rights of people in Nigeria are different from thos e in China or anywhere in the world. Namazie gives the following examples to demonstrate the absurdity of these cultural relativist claims; [1] An 18-year-old woman was burnt to death by her father after having refused to marry the man he had chosen, in Germany. The courts gave her father a reduced sentence, saying he was practicing his culture and religion. [2] In Iran, women and girls are forcibly veiled under the threat of imprisonment and lashes, and cultural relativists say that it is their religion and must be respected. [3] In Holland, the Ministry of Foreign Affairs states that Irans prisons are satisfactory for third world standards, allowing the forcible return of asylum seekers. With each of these examples, among all other forms of evil against humanity, we can clearly see that cultural relativism promotes these crimes. Namazie goes on to argue that the basis of the cultural relativist debate opposes the imposition of western views onto non-westerners. How, then, is it that when it comes to using the telephone, or the car, the mullah does not say it is western and incompatible with Muslim society?It is therefore safe to say that these countries are using the claim to cultural relativism as an excuse to get away with various human rights violations. Relativists using the imposition of western culture as an excuse does not hold water as these same countries still use western ideas in different aspects of their lives. Furthermore, these countries are, in fact, quite westernised societies. The fact that these are former colonies of the British and French empires, who now speak western languages, is proof of their westernisation. In addition to this, Namazie goes on to say that in respect to cultural relativists, there should be a clear distinction between human beings and human beliefs and cultures. She adds that human beings are the element of importance in the universalism-relativism argument and not their beliefs. She adds that human beings are sacred and worthy of the highest respect and it is human beings that are meant to be equal and not their beliefs.The reason as to why cultural relativism is deemed as racist and discriminatory is because, while the universal human rights doctrine aims to protect human beings as being the most sacred creature, relativists are seen as merely choosing to forgo the human being and are only worried about protecting their culture, which in most cases harms the human beings in their societies. Cultural relativism also promotes minoritism, as different cultures embrace the classification of people in their societies. For example, the Caste system of Hinduism which rejects equal treatment of different caste members in Hindu society. As stated earlier, these individuals are denied various rights such as education, healthcare and jobs. Cultural relativism, in turn, denies the victims of these situations any access to universal standards. Furthermore, since cultural relativism supports groups of cultures, it logical to say that individual rights in these cultures are disregarded. This means that individuals have no say in anything as society speaks for them and decides what is right or wrong for the individual. Moreover, Universalists believe that cultural relativism has caused more harm than good towards cultures. An example of this is the war in between Israel and Palestine. The Israeli culture claims that they are fighting to get their holy land, Jerusalem, back. However, th is war has killed thousands of Muslims in the name of doing what is culturally right in accordance with the relativist theory. In the past, anthropologists were not afraid to show their discontentment about various unjust practises such as Apartheid against South Africans and the acts of genocide performed by the Nazi. Today, however, they have not spoken against similar practises that endanger human life such as female circumcision and even genocide in Rwanda and Sudan. How, then is it possible for one to rely on a theory that contradicts itself in this manner? If we therefore reflect on these relativist theories, cultural relativism just seems very unrealistic and impractical. Conclusion All in all, although we learn about the virtue of tolerance from the cultural relativism theory, it is safe to say that the reason why we believe it is so important to be tolerant of other cultures is because we are also want to experience our own freedom, thus we do not want other cultures to criticize our own. Nobody wants to have their freedom restricted, and therefore if we want to enjoy the freedom to enjoy our beliefs we would not dare to limit the freedom of the beliefs of cultures we do not agree with. Furthermore, we can clearly see how overall, the cultural relativism theory seems to make sense. However, under careful scrutiny, it does not make for sound argument. It is obvious to see, just as Rachels argues, that the mere fact that there is no real truth when it comes to morality due to the difference in cultural beliefs, proves to show that the cultural relativism argument attempts to extract the definition of morality from the simple basis that people do not agree with it in the first place. While different countries have the right to demand their rights in various ways, there are fundamental doctrines that should be made universal. Dress, Language, food and other minor beliefs and traditions can vary, and cultures should be allowed the freedom to practice them. However practices such as slavery, sexism, female genital mutilation, and infanticide, among other human rights violations must be held up to universal standards. Cultural relativism is therefore not an answer to human rights concerns, nor will it be in the future.

Native Americans of the Pacific Northwest in the Decade of the World’s Indigenous Populations :: Essays Papers

Native Americans of the Pacific Northwest in the Decade of the World’s Indigenous Populations Introduction On 1 January 1994, the Mayan peoples of Chiapas, Mexico participated in an armed uprising in protest of the implementation of the North American Free Trade Agreement (NAFTA). Following a strong trend of harassment, and mistreatment of Mexico’s indigenous populations, the implementation of NAFTA all but abolished the land claims of Mexico’s Indians. The Zapatista uprising, as it has been termed, brought global attention to the indigenous human rights violations in Mexico, and consequently, a strong interest in the plight of the world’s indigenous peoples resulted in the global community. In a 1994 U.N. orchestrated commission on the rights of the world’s indigenous populations, it was concluded that an increase in international cooperation for the solution of problems faced by indigenous peoples was necessary for improvement of their condition across such areas as environment and natural resources, health, education, and human rights. As a result, the U.N. High Commissioner on Human Rights declared the years 1995-2004 to be the Decade of the World’s Indigenous Populations. The theme of the decade was to be â€Å"partnership in action†, and the main objectives were to strengthen the role of the international community in enforcing international human rights treaties, to promote the discovery of viable solutions to Indigenous-State conflicts through mediation, discussion, and cooperation, and to draft a declaration of the rights of indigenous people. In this paper, I will analyze the amount of progress that has been made in the Native American condition in relation to U.S. government cooperation with the First Nations, with a specific focus on the tribes of the Pacific Northwest. I will begin with a brief, but comprehensive history of U.S.-Native American relations, with a focus on U.S. government policy. Next, I will conduct a case study of the Pacific Northwest, specifically dealing with how the global pressure of the Decade has impacted treaty negotiations and multi-lateral cooperation in the fishing industry, forest service, and tribal gaming. I will then discuss parallels that can be drawn from the cooperation of Maori tribes with the government of New Zealand in the last decade. Finally, I will discuss the unmet needs for the improvement of the indigenous condition, and conclude with an evaluation of the relative progress the Decade has had specifically in the United States, and more generally in the global community. A History of U.

John Updike’s A&P Essay

The nineteen fifties marked the era of differences between the parents and their children. Not until the nineteen sixties was there turning point in the nation. The generation gaps are the differences amongst the younger generation and their elders, and mainly amongst children and their parents. Generation gap still occurs today, in thing varying from behavior, to genres of music, and even in usage of language. The new generations try to express themselves as something different from the old, embracing new slang, trying to form a separation between themselves and the previous generation. In John Updike’s â€Å"A &P†, a teenage boy named Sammy works at a local store called A&P. Sammy is a young casher, that stands up to his boss and he stands up for three girls who are dressed in bathing suits. Sammy lives in a small town, where nothing really happens. There is a struggle within every teenager. Sammy doesn’t like his job at the store or the store itself, and he finds the customers to be like sheep. â€Å"All this while, the customers had been showing up with their carts, you know, sheep, seeing a scene, they had all bunched up on Stokesie†¦Ã¢â‚¬ (Updike 1170). The girls were like a pinball and the store is like the pinball machine, because Sammy could only see the girl’s heads as they went through the aisles, â€Å" the whole store was like a pinball machine and I didn’t know which tunnel they’d come out of†(Updike1169). Lengel is like a kingpin, because he is the manager of the store. Sammy’s observations on the people in the store build up on his internal conflict. According to Joseph Lostracco’s â€Å"Analyzing Short Stories†, Sammy shows an internal conflict between his limitation due to social class and the need to be admired (Lostracco 99). This conflict becomes a pparent when Sammy struggles between wanting to stand up for Queenie and her friends and the desire to be liked by others by not saying anything to Lengel. The other ‘market dwellers’ were shocked, with Queenie and her friends for walking into the store wearing bathing suits and no shoes. Sammy’s conflict occurs when his manager Lengel was telling the girls they couldn’t wear swimsuits out in public. Lengel found it to be inappropriate for women to be in swimsuits in public places, Lengel tells the girls â€Å"Girls this isn’t the beach† (Updike 1169). Updike states â€Å"Its one thing to have a girl in a bathing suit down on the beach, where what with the glare nobody can look at each other much anyway, and another thing in the cool of the A&P†¦.†(Updike 1168). According to Lostracco, Sammy’s  conflict becomes an external one between him and the grocery store manger. Sammy feels that if he comes to the girls’ rescue he will win their favor (Lostracco 99). Sammy feels like he can impress the girls, but the girls left before he quit. There is a conflict for approval in every culture. There were generation gaps going on during the nineteen fifties and nineteen sixties, the young people wanting different things from their parents. But the big turning point in culture was not during the nineteen fifties, but in the nineteen sixties. The Young people wanted to feel free, and be their own people. Queenie wanting to be part of the movement and Sammy is stuck between the two generations. Lengel claims that the girls are embarrassing themselves, where as Sammy states that â€Å"You didn’t have to embarrass them†(Updike 1170). Even if society is able to determine its own moral code and culture, it doesn’t fulfill everyone’s needs. According to Lostracco the tone achieved in â€Å"A&P† is based on humor at the expense of growing up. Updike handily illustrates the impulsivity of youth who yearn to be accepted (Lostracco 100). The three girls gets Sammy’s attention when they walked into the grocery store, wearing only their bathing suits. Sammy describes each of the girls in great detail, but goes in more detail with Queenie then with her friends. Queenie is the leader of her group, she’s confident. Sammy thinks that Queenie is ideal but not perfect, â€Å"She has sort of okay hair that the sun and salt had bleached done up in a bun†(Updike 1168). Sammy likes the girls and he thinks about them a lot- how they interact, and what they wear and goes into great detail of how they look. Sammy describes Lengel is strict, uptight and is you’re stereotypical boss. Lengel is a hard worker who is misunderstood and he takes Sammy’s place when Sammy quits his job. Sammy also sees Lengel as someone who doesn’t miss much-â€Å"Sunday school superintendent.† Lengel hides in his office all day. Lengel tries to explain to Sammy when he quits that he is hurting his parents, and that Lengel has known Sammy’s parents for years, â€Å" Sammy, you don’t want to do this to your mom and Dad†(Updike 1171). Sammy realizes that he doesn’t want to do this to his parents, but Sammy is his own person. Sammy rebels against the store, because how Lengel treated the three girls. Lengel criticizes the girls because they are wearing bathing suits. The bathing suits symbolize the girls’ neglect of the social rules of their small town. For Sammy the bathing suits symbolize freedom and a getaway from the world that he is  stuck in. Coming from two different generations Sammy and Lengel sees the girls wearing the bat hing suits from different sides. Lengel criticizing the girls symbolizing Sammy trying to find out who he wants to be. Sammy is a hero, because he stood up not only for Queenie and her friends, but also for something he thought was ok. The nineteen sixties had transformed the nation. The nineteen sixties was the turning point for the United States. According to Rennay Craats people demonstrated for the end of the war and racial discrimination (Craats 4). The nineteen sixties were full of huge protests, some of which turned violent. People protested racism, the war in Vietnam, and the government. The Civil rights movement had spread across the nation, as many young Americans protested to get the nations attention about the civil rights. Sammy was stuck between wanting to be his own person and wanting to make his parents happy. According to Lostracco, Sammy’s rebellion can see as a reaction to the basic morality he faces in his hometown, a very ordinary and uneventful small town (Lostracco 100). Queenie was ‘the leader’ of the group. Sammy realized how hard life was going to be for him after he quit his job, â€Å"My stomach kind of fell as I felt how hard the world was going to be to me hereafter†(Updike 1171). Sammy knew that he did what he thought was best for him, even though it might mean people being upset with him. Today the gaps are getting bigger due to the massive amounts of technology the younger g enerations use. During the nineteen sixties Americans took part took part in the social revolution. Taking part in peace, and social justice. Women were looking for equality, the younger generation looking to be different. Queenie and her friends wanted to be able to walk into the grocery store in the swimming suits and with no shoes, and having it be a problem. Today it is more acceptable for women to walk into grocery stores with shorts and a swimsuit on then it was in the nineteen sixties. Sammy had a reason to stand up to his boss Lengel and be his own person, because of how Lengel was criticizing the three girls. Generation gaps have been going gone for years. Sammy was trying to ‘find himself’, during the story. Sammy stood up for what he thought was right, and helped out the three girls. John Updike uses first person to describe the experience of the three girls in the store, and Sammy’s experience of working there. John Updike shows in A&P just because people believe in something doesn’t mean you have to believe in the same thing.  There is a co nflict that occurs in not just in teenagers but also the adults every day. Work cited Craats, Rennay. â€Å"History of 1960’s†. Weigl Publishers Inc., 2002. http://books.google.com/books?id=1tm_44Ln4EUC&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false. November 14, 2012 Hawthorne, Nathaniel. â€Å"Young Goodman Brown.† Fiction 100 an anthology of short fiction. Thirteenth edition. New Jersey,2012. Lostracco, Joseph. â€Å"Analyzing Short Stories.† Seventh edition. Revised printing. 1992.

The Geology and Archaeology of Sinkholes

The Geology and Archaeology of Sinkholes A cenote (seh-NOH-tay) is the Maya term for a natural freshwater sinkhole, a geological feature found in the northern Yucatn Peninsula of Mexico, and other similar landscapes throughout the world. There are no rivers in the Yucatn; the regular high rainfall (1,300 mm or about 50 inches of rain falls every year) simply trickles through its calcareous landscape. Once below ground, the water forms a thin layer of water called a lens aquifer. Those aquifers flow horizontally, carving sinuous underground caves, and when the ceilings of those caves collapse, sinkhole openings to the surface are created. To be perfectly pedantic about it, the word cenote is a Spanish transliteration of the Maya word dzonoot or tsonot, which translates to water-filled cavity or natural well. Classifying Your Cenote Four general types of cenotes are defined in the geological literature: Open cenote or doline: a cylindrical shape with a large mouth and steep vertical walls (cenotes cilindricos in Spanish)Bottle-shaped or jug-shaped cenotes: a constricted mouth with a wider subsurface container (cenotes cntaro)Aguada-like cenotes: shallow water basins, typically degraded from a bottle or open cenotes (cenotes aguadas)Cavern cenotes: subterranean galleries with at least one cavity, access to which is a narrow opening that resembles a toads mouth (grutas) Uses of Cenotes As the only natural source of freshwater, cenotes are and were essential resources to people living in the Yucatn. Prehistorically, some cenotes were exclusively domestic, reserved for drinking water; others were exclusively sacred with their locations kept secret. A few, like the Great Cenote at Chichà ©n Itz, were sacred sites that served a number of religious purposes, including but not exclusively ritual sacrifice. To the ancient Maya, cenotes were passageways to the underground world of Xibalba. They were often also associated with the rain god Chaac, and sometimes said to be his dwelling place. Settlements grew up around many cenotes, and they were often part of or directly connected to the most important monumental architecture of the Maya capitals. Today cenotes are often fitted with an electric well, to allow people to easily draw water to the surface, which is then used for cultivation, agriculture or livestock. Field houses are built near them to support farming activities; shrines and masonry chapels are often found nearby. Some have developed complex water control features, tanks, and troughs. Alexander (2012) reports that cenotes are intimately tied to specific family groups, and often are the subject of ownership disputes over such issues as conservation and preservation. Yucatn Peninsula Cenotes Cenote formation in the Yucatn dates back several millions of years  when the Yucatn Peninsula was still below sea level. A prominent ring of cenotes results from the Chicxulub asteroid impact of 65 million years ago. The Chicxulub asteroid impact is often credited at least partly with killing off the dinosaurs. The impact crater is 180 kilometers (111 miles) in diameter and 30 meters (88 feet) deep, and along its outer limits is a ring of limestone karst deposits into which are eroded jug-shaped and vertical-walled cenotes. The Holbox-Xel-Ha fracture system in the northeastern coast of the Yucatn captures water from the east of the peninsula and feeding underground rivers and creating cavern and Aguada cenotes. Cenotes are still being created today: the most recent was July 2010, when a cave roof collapse in Campeche state created a 13 m (43 ft) wide, 40 m (131 ft) deep hole subsequently named el Hoyo de Chencoh. Non-Maya Cenotes Sinkholes are not exclusive to Mexico, of course, they are found throughout the world. Sinkholes are associated with legends on Malta (the legendary Maqluba collapse is thought to have occurred in the 14th century AD); and Lewis Carrolls Alice falling into Wonderland is thought to have been inspired by the sinkholes in Ripon, North Yorkshire. Sinkholes which are tourist attractions include North America:  Bottomless Lakes State Park and Bitter Lakes National Wildlife Refuge in New Mexico; Leon Sinks in Florida;  the submarine  Great Blue Hole  (Caribbean Sea);  Ik Kil  cenote in the Yucatan peninsula is a big draw to cliff divers.Europe: Lagunas de Canada del Hoyo (Spain), Modro Jezero (Red Lake) in Croatia;  and Il-Majjistral Nature and History Park in Malta.   Recent Cenote Research One is Rani Alexanders (2012) article about the changes in farming practices in the Yucatn during the historical period, including the changing roles of cenotes. Traci Ardrens paper on child sacrifice highlights the Maya mythology of the Great Cenote of Chichen Itza; Little Salt Spring (Clausen 1979) is a cenote in southwest Florida, where Paleoindian and Archaic use has been established. Charlotte de Hoogds MA on Chichen Itzas sacred well is worth a look. Some recent papers such as Munro and Zurita describe concerns about the worldwide protection and conservation efforts to counter increasing pressure from intensive tourist development, urban expansion and the non-indigenous use of the cenotes, particularly in the Yucatan, where pollution threatens to destroy the peninsulas only potable water source. Source: Alexander R. 2012. Prohibido Tocar Este Cenote: The Archaeological Basis for the Titles of Ebtun. International Journal of Historical Archaeology 16(1):1-24. doi: 10.1007/s10761-012-0167-0 Ardren T. 2011. Empowered Children in Classic Maya Sacrificial Rites. Childhood in the Past 4(1):133-145. doi: 10.1179/cip.2011.4.1.133 Chase AF, Lucero LJ, Scarborough VL, Chase DZ, Cobos R, Dunning NP, Fedick SL, Fialko V, Gunn JD, Hegmon M et al. 2014. 2 Tropical Landscapes and the Ancient Maya: Diversity in Time and Space. Archeological Papers of the American Anthropological Association 24(1):11-29. doi: 10.1111/apaa.12026 Clausen CJ, Cohen AD, Emiliani C, Holman JA, and Stipp JJ. 1979. Little Salt Spring, Florida: A unique underwater site. Science 203(4381):609-613. doi: 10.1126/science.203.4381.609 Cockrell B, Ruvalcaba Sil JL, and Ortiz Dà ­az E. 2014. For Whom the Bells Fall: Metals from the Cenote Sagrado, Chichà ©n Itz. Archaeometry:n/a-n/a. Coratza P, Galve J, Soldati M, and Tonelli C. 2012. Recognition and assessment of sinkholes as geosites: lessons from the Island of Gozo (Malta). Quaestiones Geographicae 31(1):25-35. de Hoogd C. 2013. Diving the Maya World: Reassessing old excavations with new techniques: a case study on the Sacred Cenote of Chichen Itza. Leiden: University of Leiden. Frontana-Uribe SC, and Solis-Weiss V. 2011. First records of polychaetous annelids from Cenote Aerolito (sinkhole and anchialine cave) in Cozumel Island, Mexico. Journal of Cave and Karst Studies 73(1):1-10. Lucero LJ, and Kinkella A. 2015. Pilgrimage to the Edge of the Watery Underworld: an Ancient Maya Water Temple at Cara Blanca, Belize. Cambridge Archaeological Journal 25(01):163-185. Munro PG, and Zurita MdLM. 2011. The Role of Cenotes in the Social History of Mexicos Yucatn Peninsula. Environment and History 17(4):583-612. doi: 10.3197/096734011x13150366551616 Wollwage L, Fedick S, Sedov S, and Solleiro-Rebolledo E. 2012. The Deposition and Chronology of Cenote T’isil: A Multiproxy Study of Human/Environment Interaction in the Northern Maya Lowlands of Southeast Mexico. Geoarchaeology 27(5):441-456.