What to Do When You Are Bored in Class

What to Do When You Are Bored in Class Who hasn’t zoned out in class before? Whether your professor has a monotonous voice or you just didn’t get enough sleep last night, everyone has times when paying attention in class is a challenge. Here are some things you can do when boredom overcomes you during a lecture: Eat or Drink Something Depending on your class rules, a quick blood sugar or caffeine boost can be exactly what you need. Just make sure it’s not distracting to the rest of the class such as eating something crunchy or something with an overpowering smell. A fruit salad or cereal bar can be ideal snacks for a classroom setting. Chewing gum can also help give you something to do while you’re passing the time. A cup of coffee is a great pick-me-up for any time of the day and could be just the boost you need to make you sit up and pay attention. Record The Class If you simply can’t pay attention to the lecture, try using a recording app on your phone to make sure you at least have the class on file. That way you can listen to it later when you’re able to concentrate better. Some recording apps also give a written version of the recording, which can be convenient for you to look over. Take a Lot of Notes Sometimes when the teacher is droning on and it’s hard for you to keep focused on what they’re saying, it can be helpful to just write down as much as you can from their lecture. Keep your pen moving as he/she speaks and try to capture as much as you can. This will give you something to concentrate on and keep from zoning out. It will also ensure that you have some enviable class notes that your classmates who fell asleep will want to borrow. Participate More If your professor has class activities such as breaking you up into groups or allowing for question and answer periods, make sure you participate, even if you don’t feel like it. It can force you to wake up and engage more seriously with the material. Ask questions, offer to be a group leader or volunteer to take part in an informal debate. Read Your Textbook You might not be able to pay attention to what your professor is saying, but it could help if you look over your textbook to remind yourself of the context of their lecture. As you read, keep an ear tuned to your professor’s voice to see if what they’re saying connects with the content you’re reading to help you follow along better. Count Everyone has days when their attention span is less than desired. You can’t be â€Å"on† all the time. If you find yourself spacing out in the middle of a lecture, give yourself a break and count to 100. Counting will likely be more boring than your teacher’s lesson so take a big breath after you get to 100 and prepare yourself to focus. Every time you space out again after that, count to ten and then get your focus back on track. This gives your brain a temporary break and allows you to reset. Use Fun Note-Taking Tools When you were a kid, you probably liked using crayons or colored pencils or funny erasers and notebooks with your favorite cartoon characters for school. So, make note-taking fun again by buying some cool accessories, whether it’s colored markers, fun stationary, or other things that ignite your excitement. You could also use a note-taking app on your tablet that makes it more entertaining for you to go to class. Whatever you end up doing to get through class, just make sure you’re not interrupting your professor or being a distraction to your classmates. image credit: flickr.com

Behind Mud Walls Paper

Only then one can learn about the cities because one needs to understand the relationship between the two in India. Behind Mud Walls provides the opportunity to examine a north Indian village from a non-Indian point of view; in other words, a non-biased point of view. Since the book is broken up into parts by years, it gives the reader a great way to examine the changes that take place in this village; it shows how it was then and how it is now. Karimpur in 1930 was very different from Karimpur in the 80’s and 90’s. Many changes were observed by Wisers and Susan Wadley, who writes the later chapters in the book. These changes were social, economic, educational, technological, political and cultural but most significant of these were social, and educational. The social changes with an emphasis on role of women, the slowing down of the Jajmani system and the rise in education will be the focus of this paper. What was Karimpur like in 1930? Women in Karimpur in late 1920s were very traditional. They had a purdah (covering of the face) on at all times and were dependent on males (husbands, father or brothers). They were uneducated and illiterate. They had limited movement outside the house and were usually tied to raising children and doing household work. They worked almost entirely in mud enclosures. Their days were spent largely in menial labor, ensuring that their family could subside on a day-to-day basis. Their days began at dawn, when they gathered water for their family and their daily tasks of cooking, brushing, and cleaning. They ground flour for bread. They milked the family’s cow or buffalo. They prepared the ovens or chulas for the day’s cooking. They swept. They collected dung for fuel. They gathered vegetables from the fields. It is safe to say that these women lived entirely behind â€Å"mud walls†. (144). They were also not allowed to go to the fields by themselves to relieve themselves. (46). Moreover, a system called Jajmani was widespread in Karimpur when the Wisers first visited. It was basically a system that bounded upper castes to lower castes in the villages. There was exchange of goods and services between landowning higher castes and landless service castes. The relationship was to be permanent, hereditary and lower castes generally received grains against rendered services. Dhobis (washers), chamars (tanners), faqirs (beggars) dhanuks (midwives), sudras (lower caste), and bhangis (sweepers) were all treated in a degrading manner. (47). The upper caste people, the Brahmins, would not like when the Wisers’ children played with those of bhangis. A touch of a bhangi would bring pollution to the upper caste Brahmins since they carry human waste and clean the courtyards. The Brahmins dominated the village. They owned most of the land and also took part in religious rituals due to their priest roots. Therefore, the caste system was a major social structure in Karimpur. Every individual had to stay within their caste boundaries; everyone had a hereditary job to do. Two different castes could not marry and an upper caste could eat or drink anything offered by the lower caste. Even when the Wisers offered peanuts to the children, their parents refused to let them eat. Only food offered by Brahmins would be acceptable for other upper castes. Therefore, caste system played a huge role in the lives of people in Karimpur. Furthermore, education was very low in Karimpur in 1925. Both males and females could barely read or write. As a result, there were no technological developments and therefore, agricultural production was low. Lower education rate also meant that people strictly followed the caste system to keep order in the society. Another observation made by the Wisers during their first was that most village houses were made of mud and were called â€Å"kaccha† houses. An interesting relationship noticed by the Wisers was that of newly wed girls and their mother-in-laws. Mother-in-laws would keep an eye on their daughter-in-laws or â€Å"bahus. † These bahus would have to please their mother-in-laws and take care of the household and everyone living in the family or in this case joint-family where brothers and their families live together with their parents under one roof. Therefore, one can see that Karimpur described by the Wisers in 1930 was quite backward and orthodox. The next half of the paper will be focused on the changes that took place over the decades in Karimpur. What were the changes in the second half of the century when Wisers and Susan Wadley visited Karimpur? Firstly, the role of women had changed a little bit. Secondly, education had increased and more and more villagers had B. A. degrees and moved to cities to find work. Thirdly, technological changes had brought enormous agricultural growth in the farms. The rigid caste system had slowed down a little bit and the mutual relationship of Jajmani system had declined as well. Finally, the younger generation was more in touch with the world through cities and education, the lower castes had more access to land ownership and most of the mud houses were transformed into brick houses or â€Å"pakka† houses. The roles of women had started to change in the 60s and later as observed by Susan Wadley. The purdah declined except during ritual occasions. The dress style also changed. Head was less covered. They started to show more head and face unlike before. When women went out in the fields to work still wore long sleeve blouses and had their head covered. The ones who worked in their own courtyards or left their house briefly started wearing dhotis which was something shorter than saris and other traditional long sleeve garments that they wore. (193). This was a radical change. It really showed that times had changed and people were becoming a little more open-minded. The younger generation of women was far more educated than their mothers or sisters and also wore baggy pants (Panjabi suits) by 90s. At times they would refuse to help their female figures in preparing and collecting cow dung, calling it â€Å"dirty. † They no longer had to collect water for their families since the introduction of hand pumps in their courtyards. This made their job a lot easier. Women also experienced change in their work. Due to the decline in the jajmani system and male employment in the farms, women no longer worked on the farms. The decline in the jajmani system meant more opportunities for women. Female servants were more acceptable as household servants. The decline in the purdah also helped women since now they could get their own water without males, carry their own messages and pick their own flowers from the fields. (289). They also took part in Hindu rituals. At the same time, one can argue that the voice of women in a household declined. Females were excluded from farm work since men had moved to the cities for work. They were replaced by machines and pumps on the fields and farms, and traditionally employed women in caste-based jobs through the jajmani system were no longer employed. Therefore, the changes in the lives of women were both negative and positive although the changes in the levels of education in Karimpur definitely helped women. Education was beneficial to both men and women. Better opportunities for jobs and marriage increased education rates among men and women. Women were expected to be educated to train their future generations. An educated girl was a likely girl for a marriage proposal. In 1984, three schools were set up for both boys and girls. An astonishing forty nine percent of boys attended school. That is a big percentage for a backward village like Karimpur. (291). Fifty seven percent of girls attended primary schools. (291). All these numbers aside, education was still a luxury not a privilege in Karimpur. It was only accessible to upper castes that had money and the poor could not afford the cost of books and clothes. It is also important to note that it was extremely difficult to pass the sciences in schools without proper tutoring. As a result, the spread and benefit of education remained low. Still, it was a crucial change because it did make life better for some of the people. Many Brahmins obtained B. A. and M. A. degrees and most were literate including women. Increased education for men meant more opportunities in the cities for work which meant more money to provide for families back in village. Those who stayed in villages chose to be intermediates between the Brahmins and the government officials in matters of the village. Another reason why education was an important change for Karimpur was because it changed caste relationships. Education loosened the bonds of Brahmin dominance. Education brought knowledge and knowledge brought changes in caste relationships. Different lower castes were no longer tied to their jajmans or patrons. They were able to deal with banks, lawyers, doctors and government officials. There was a decline in the traditional jajmani system due to abundance of labor. The farmers no longer needed to maintain their workers when they could hire labor for a cheaper price. Wealthy farmers in the 80s did not need that many laborers. They had machines that took care of their daily work. Hand pumps were a great tool for rich farmers. (285). There were two new tractors in the village. As a result the whole relationship between the jajmans and their servants declined due to abundance of cheap labor and new technology in the farms. The jajmani system no longer provided services, wage labor was more focused and employment networks were more focused and laborers were in constant demand. (283). Some lower castes were also able to raise their status in the society by changing their caste names. Scheduled or backward castes like the chamars and telis became jatavs and rathors, both subcastes of the Kshatriya. (262). This type of upward mobility shows that progress did take place and this is the type of mobility is portrayed in the sacred Hindu texts like the Vedas. The system of hereditary caste system was never propagated by any texts. Rather, a system based on meritocracy was promoted in ancient Sanskrit texts and it was good to see such changed in a small north Indian village. Thus, one can see many social changes in Karimpur starting in the 60s and lasting till the 90s. Other important changes that took place were the transformation of the kuccha houses into pakka houses. Pakka houses were no longer limited to Brahmins. Even a sweeper had a pakka house. (248). Economic growth enabled people to buy bricks and build these new types of houses. Payments are done in rupees rather than grains due to cash economy. Jajmani system no longer controlled the exchange of goods. Agricultural production was booming due to technological changes and introduction of necessary materials by the government to increase production. Better seeds, more fertilizer and more irrigation were provided by the government. One can credit increased education for more interaction between the villagers and the government officials. 252). Crops other than grains were produced and more number of farmers from all castes planted more crops and vegetables unlike only the Brahmins forty years ago. Green revolution also brought tremendous change in agriculture along with introduction of pumped irrigation water. Family incomes increased for many castes and access to land ownership also increased for middle and lower castes. The dominant Brahm in influence declined over the years but they still had a huge presence in the village. Overall, Karimpur in 1920s was different from Karimpur in the second half of the century. The reason why it was different was because of the changes in the roles of women over the years, the decline in the caste and jajmani system, and increased education. These changes were tied to each other and a change in one system brought a change in another. Finally, Karimpur serves as a model for modern India; it shows how a socially orthodox and economically backward place can experience changes at all levels in the society and improve the lives of its people. Works Cited Wiser, Charlotte, William Wiser. Behind Mud Walls. Berkeley, Los Angeles, London: University of California, 2000. Behind Mud Walls Paper Only then one can learn about the cities because one needs to understand the relationship between the two in India. Behind Mud Walls provides the opportunity to examine a north Indian village from a non-Indian point of view; in other words, a non-biased point of view. Since the book is broken up into parts by years, it gives the reader a great way to examine the changes that take place in this village; it shows how it was then and how it is now. Karimpur in 1930 was very different from Karimpur in the 80’s and 90’s. Many changes were observed by Wisers and Susan Wadley, who writes the later chapters in the book. These changes were social, economic, educational, technological, political and cultural but most significant of these were social, and educational. The social changes with an emphasis on role of women, the slowing down of the Jajmani system and the rise in education will be the focus of this paper. What was Karimpur like in 1930? Women in Karimpur in late 1920s were very traditional. They had a purdah (covering of the face) on at all times and were dependent on males (husbands, father or brothers). They were uneducated and illiterate. They had limited movement outside the house and were usually tied to raising children and doing household work. They worked almost entirely in mud enclosures. Their days were spent largely in menial labor, ensuring that their family could subside on a day-to-day basis. Their days began at dawn, when they gathered water for their family and their daily tasks of cooking, brushing, and cleaning. They ground flour for bread. They milked the family’s cow or buffalo. They prepared the ovens or chulas for the day’s cooking. They swept. They collected dung for fuel. They gathered vegetables from the fields. It is safe to say that these women lived entirely behind â€Å"mud walls†. (144). They were also not allowed to go to the fields by themselves to relieve themselves. (46). Moreover, a system called Jajmani was widespread in Karimpur when the Wisers first visited. It was basically a system that bounded upper castes to lower castes in the villages. There was exchange of goods and services between landowning higher castes and landless service castes. The relationship was to be permanent, hereditary and lower castes generally received grains against rendered services. Dhobis (washers), chamars (tanners), faqirs (beggars) dhanuks (midwives), sudras (lower caste), and bhangis (sweepers) were all treated in a degrading manner. (47). The upper caste people, the Brahmins, would not like when the Wisers’ children played with those of bhangis. A touch of a bhangi would bring pollution to the upper caste Brahmins since they carry human waste and clean the courtyards. The Brahmins dominated the village. They owned most of the land and also took part in religious rituals due to their priest roots. Therefore, the caste system was a major social structure in Karimpur. Every individual had to stay within their caste boundaries; everyone had a hereditary job to do. Two different castes could not marry and an upper caste could eat or drink anything offered by the lower caste. Even when the Wisers offered peanuts to the children, their parents refused to let them eat. Only food offered by Brahmins would be acceptable for other upper castes. Therefore, caste system played a huge role in the lives of people in Karimpur. Furthermore, education was very low in Karimpur in 1925. Both males and females could barely read or write. As a result, there were no technological developments and therefore, agricultural production was low. Lower education rate also meant that people strictly followed the caste system to keep order in the society. Another observation made by the Wisers during their first was that most village houses were made of mud and were called â€Å"kaccha† houses. An interesting relationship noticed by the Wisers was that of newly wed girls and their mother-in-laws. Mother-in-laws would keep an eye on their daughter-in-laws or â€Å"bahus. † These bahus would have to please their mother-in-laws and take care of the household and everyone living in the family or in this case joint-family where brothers and their families live together with their parents under one roof. Therefore, one can see that Karimpur described by the Wisers in 1930 was quite backward and orthodox. The next half of the paper will be focused on the changes that took place over the decades in Karimpur. What were the changes in the second half of the century when Wisers and Susan Wadley visited Karimpur? Firstly, the role of women had changed a little bit. Secondly, education had increased and more and more villagers had B. A. degrees and moved to cities to find work. Thirdly, technological changes had brought enormous agricultural growth in the farms. The rigid caste system had slowed down a little bit and the mutual relationship of Jajmani system had declined as well. Finally, the younger generation was more in touch with the world through cities and education, the lower castes had more access to land ownership and most of the mud houses were transformed into brick houses or â€Å"pakka† houses. The roles of women had started to change in the 60s and later as observed by Susan Wadley. The purdah declined except during ritual occasions. The dress style also changed. Head was less covered. They started to show more head and face unlike before. When women went out in the fields to work still wore long sleeve blouses and had their head covered. The ones who worked in their own courtyards or left their house briefly started wearing dhotis which was something shorter than saris and other traditional long sleeve garments that they wore. (193). This was a radical change. It really showed that times had changed and people were becoming a little more open-minded. The younger generation of women was far more educated than their mothers or sisters and also wore baggy pants (Panjabi suits) by 90s. At times they would refuse to help their female figures in preparing and collecting cow dung, calling it â€Å"dirty. † They no longer had to collect water for their families since the introduction of hand pumps in their courtyards. This made their job a lot easier. Women also experienced change in their work. Due to the decline in the jajmani system and male employment in the farms, women no longer worked on the farms. The decline in the jajmani system meant more opportunities for women. Female servants were more acceptable as household servants. The decline in the purdah also helped women since now they could get their own water without males, carry their own messages and pick their own flowers from the fields. (289). They also took part in Hindu rituals. At the same time, one can argue that the voice of women in a household declined. Females were excluded from farm work since men had moved to the cities for work. They were replaced by machines and pumps on the fields and farms, and traditionally employed women in caste-based jobs through the jajmani system were no longer employed. Therefore, the changes in the lives of women were both negative and positive although the changes in the levels of education in Karimpur definitely helped women. Education was beneficial to both men and women. Better opportunities for jobs and marriage increased education rates among men and women. Women were expected to be educated to train their future generations. An educated girl was a likely girl for a marriage proposal. In 1984, three schools were set up for both boys and girls. An astonishing forty nine percent of boys attended school. That is a big percentage for a backward village like Karimpur. (291). Fifty seven percent of girls attended primary schools. (291). All these numbers aside, education was still a luxury not a privilege in Karimpur. It was only accessible to upper castes that had money and the poor could not afford the cost of books and clothes. It is also important to note that it was extremely difficult to pass the sciences in schools without proper tutoring. As a result, the spread and benefit of education remained low. Still, it was a crucial change because it did make life better for some of the people. Many Brahmins obtained B. A. and M. A. degrees and most were literate including women. Increased education for men meant more opportunities in the cities for work which meant more money to provide for families back in village. Those who stayed in villages chose to be intermediates between the Brahmins and the government officials in matters of the village. Another reason why education was an important change for Karimpur was because it changed caste relationships. Education loosened the bonds of Brahmin dominance. Education brought knowledge and knowledge brought changes in caste relationships. Different lower castes were no longer tied to their jajmans or patrons. They were able to deal with banks, lawyers, doctors and government officials. There was a decline in the traditional jajmani system due to abundance of labor. The farmers no longer needed to maintain their workers when they could hire labor for a cheaper price. Wealthy farmers in the 80s did not need that many laborers. They had machines that took care of their daily work. Hand pumps were a great tool for rich farmers. (285). There were two new tractors in the village. As a result the whole relationship between the jajmans and their servants declined due to abundance of cheap labor and new technology in the farms. The jajmani system no longer provided services, wage labor was more focused and employment networks were more focused and laborers were in constant demand. (283). Some lower castes were also able to raise their status in the society by changing their caste names. Scheduled or backward castes like the chamars and telis became jatavs and rathors, both subcastes of the Kshatriya. (262). This type of upward mobility shows that progress did take place and this is the type of mobility is portrayed in the sacred Hindu texts like the Vedas. The system of hereditary caste system was never propagated by any texts. Rather, a system based on meritocracy was promoted in ancient Sanskrit texts and it was good to see such changed in a small north Indian village. Thus, one can see many social changes in Karimpur starting in the 60s and lasting till the 90s. Other important changes that took place were the transformation of the kuccha houses into pakka houses. Pakka houses were no longer limited to Brahmins. Even a sweeper had a pakka house. (248). Economic growth enabled people to buy bricks and build these new types of houses. Payments are done in rupees rather than grains due to cash economy. Jajmani system no longer controlled the exchange of goods. Agricultural production was booming due to technological changes and introduction of necessary materials by the government to increase production. Better seeds, more fertilizer and more irrigation were provided by the government. One can credit increased education for more interaction between the villagers and the government officials. 252). Crops other than grains were produced and more number of farmers from all castes planted more crops and vegetables unlike only the Brahmins forty years ago. Green revolution also brought tremendous change in agriculture along with introduction of pumped irrigation water. Family incomes increased for many castes and access to land ownership also increased for middle and lower castes. The dominant Brahm in influence declined over the years but they still had a huge presence in the village. Overall, Karimpur in 1920s was different from Karimpur in the second half of the century. The reason why it was different was because of the changes in the roles of women over the years, the decline in the caste and jajmani system, and increased education. These changes were tied to each other and a change in one system brought a change in another. Finally, Karimpur serves as a model for modern India; it shows how a socially orthodox and economically backward place can experience changes at all levels in the society and improve the lives of its people. Works Cited Wiser, Charlotte, William Wiser. Behind Mud Walls. Berkeley, Los Angeles, London: University of California, 2000.

British Petroleume Essay Example | Topics and Well Written Essays - 1250 words

British Petroleume - Essay Example In the United States, BP expanded its operations through the acquisition of US Standard Oil Company (Longhurst, 23-27). BP has made considerable efforts to make sure that it continues to diversify within the energy markets other than the petroleum products. It also has a 50 % stake in the solar energy company it purchased from Enron, the BP Solarex. The company markets its products to about a hundred different countries. Its turnover exceeded over US $ 239 billion in 2009 and it employs a diverse group of over 92,000 individuals. British Petroleum (BP) became Britain’s largest and the world’s third largest oil exploration company, after its acquisition of Amoco. BP focuses on the exploration and production of natural gas and oil products. It has achieved economies of scale in various segments of its business and has vertically integrated over the last two decades. The company is involved in refining oil products, marketing its own products, and handling the transportation of its products to merchandisers. Moreover, the company also markets the by-products of crude oil produced during the refining process. It is involved in the production of acetyl products, aromatics and certain polyester intermediaries. The exploration business conducts research and locates oil and natural gas sites. Once located a cost-benefit analysis determines if drilling is feasible. Once feasibility has been determined, BP engineers work on field development, after which drilling of crude oil commences. Then the crude oil moves to the refining sites. BP performs all these mid-stream and up-stream tasks by itself. Alternative energy business segment focuses on developing new technologies. It is successfully catering energy needs through production of solar and wind energy. Research on bio-fuel products is also underway and other alternative sources of energy are being developed and marketed. A key objective

F-14 Plane SHip and Missile Essay Example | Topics and Well Written Essays - 1750 words

F-14 Plane SHip and Missile - Essay Example These planes are so huge that just one carrier has more air power than most other nations. Engineering advancements in aviation allowed the F-14 Tomcat to reach record speeds and have greater combat range, while using an extreme payload of missiles, than other U.S. aircraft. Installing a Phoenix AN-54 long range missile to the Tomcat’s onboard radar further utilized this highly adaptable platform. There was no greater employment of naval superiority than during the first Gulf War (1990-1991). From 1974 to the present, the combination of planes, ships, and long range missiles gave the U.S. the most powerful naval aviation industry in the world. Although naval aviation was developed by the U.S, it has taken a long time to become an integral part of the defensive strategies of U.S. In 1910, the U.S. Navy conducted a demonstration from a cruiser, the USS Birmingham (CL-2), and launched the Curtiss 1991 Model D aircraft from the deck. Though the ship was at anchor, â€Å"Eugene El y coaxes his Curtiss biplane from the ship†¦actually brushed the water before Ely gained altitude† (Reynolds 7). After this historic two minute flight, Ely would also go on to complete a carrier landing at sea two months after. This was an extreme test of man and machine. The landing was â€Å"made possible by ingenious arresting gear-ropes stretched between sandbags that slowed and stopped the plane† (Reynolds 7). ... The Chance Vought F4U Corsair was flown after 1942 and maintained combat superiority in the Pacific Theater of Operations. This U.S. Navy fighter bomber utilized America’s naval aviation advantage over the Japanese from mid-1943 until the end of the war. Flown by both the U.S. Navy and the U.S. Marine Corps, squadrons were â€Å"quickly trained to operate their F4U Corsairs from a flight deck and assigned to fast carriers† (Remolds 159). This numerical advantage was further exploited by the quality of trained pilots and their ability to alter their battle plans in theater. Thus, the division of labor by the carriers and the subsequent rotation of experienced pilots proved too much for the Japanese military. A television show, The Black Sheep Squadron, depicted this segment of the war in the Solomon Islands, which is located in the South Pacific. Gregory "Pappy" Boyington, a character portrayed in the show, commanded the squadron, which was nicknamed â€Å"Boyingtonâ₠¬â„¢s Bastards.† Boyington received the Medal of Honor from President Roosevelt for his leadership along with an accredited â€Å"26 Japanese aircraft kills† (Geranios 2). This ingenuity, skill, and experience were evident throughout WWII, which ended with the use of the atomic bomb. During the Vietnam War conflict, the McDonald Douglas F-4 Phantom became the jet powered workhorse with its superior speed as a fighter-bomber. It was used by both the U.S. Navy and the newly formed U.S. Air Force. The F-4 was very successful and remained operational until the conclusion of the first Gulf War. This two seat fighter-bomber, with atop speed of 1,500 miles per hour, achieved numerous land speed records and provided a stable platform for new, emerging electronics.

The Lottery :: essays research papers

In the days of Jesus through the mid 1900’s, people had many different superstitions, or beliefs, about life. People believed if they were to do certain things, they would have good luck. Like Indians used to do a dance, called the â€Å"Indian rain dance†, when they wanted it to rain so it would help their crops or even their heritage. It was a dance people still believe in today, but those people don’t know that the reason they said it worked was because the Indians didn’t quit dancing until it rained. There are many superstitions in today’s time as well. I know that in the game of baseball many different players have different superstitions. Just like David Wells, when he used to pitch for the New York Yankees, believed if he listened to Metallica before every game he pitched he would have a good game. But regardless if David Wells listened to Metallica or not, he would still pitch the same if he didn’t listen to them. All I am saying is that Shirley Jackson, when she wrote The Lottery, in 1948, was trying to show everyone about the different superstitions, or beliefs, each culture, town, or village had and how bad they were. Even the kids in the village got ready for the lottery, it didn’t faze them, and all they knew was that it was just an event that happened every year. After all, villages, tribes, or cultures have many different traditions they all tend to put their full trust in. The lottery is a drawing that takes place on June 27th of every year, right before the crop season. Everyone who lives in the village, even the children, draws a piece of paper from the black box and doesn’t look at it until everyone draws theirs. When everyone finishes drawing, you turn your piece of paper over and the one with the mark on in, which is marked with coal, is the one who wins the lottery. But if you this lottery it isn’t a good thing. The person who wins the lottery, the one with the marked sheet of paper, gets stoned to death. The villagers believe that if they have a lottery before cropping season they will have a good season. This is one of those beliefs, or superstitions, they have that makes everyone think that everything is going to become good.

Case Note on Fletcher Essay

The facts of this case were that the taxpayer (and three others in partnership) entered a complex scheme, which involved the partnership, and annuity and loan arrangements. The scheme was financed through a series of â€Å"round robin† cheques and promised substantial deductions in the first five years of the 15-year plan. A number of documents were exchanged but no cash payments were made. This was calculated to return neutral cash flows with high tax deductions initially and high assessable income, especially in the last five years. A feature of the scheme was that there was an opportunity to terminate it in the last five years. In the relevant year the partnership derived assessable income of $170,000 and claimed deductions of $360,000. The issue before the court was whether the taxpayers were entitled to a deduction for interest. A lot of matters were argued before the case reached the High Court but before the Full Court the Commissioner’s contention was that the interest deduction should apportioned and disallowed under s 51(1) to the extent that it exceeded the partnership income. Their Honours indicated that if a taxpayer’s costs in deriving income were less than the actual income, the deductions would be allowable. However, if the costs exceed the income derived, the taxpayer’s purpose for making the expenditure may be relevant in characterizing and apportioning the expenditure for the purpose of the general deduction provision. This may include the taxpayer’s purpose for incurring the expenditure. Manson CJ, Brennan, Deane, Dawson, Toohey, Gaudron and McHugh JJ said (at ATR 622-3): â€Å"†¦The position may, however, well be different in the case where no relevant assessable income can be identified or where the relevant assessable income is less than the amount of the outgoing†¦the disproportion between outgoing and income, the whole outgoing is properly to be characterized as genuinely and not colourably incurred in gaining or producing assessable income, the entire outgoing will fall within the first limb of s 51(1) unless it is somehow excluded by the exception of†¦Ã¢â‚¬ . Their Honours concluded that the issue of whether the taxpayers’ interest deduction would be allowable depended on the determination of whether the 15-year annuity plan would in fact runs its full course. The matter was  remitted to the Administrative Appeals Tribunal to determine, as a matter of fact, whether the scheme would run its full 15 years or whether it would be terminated before the last five years. In the former situation, the assessable income would exceed deductions and the interest would be an allowable deduction unde r s 51(1). In the latter situation, an explanation must be sought for the excess of deductions of some $2.7m over assessable income and to the extent that the explanation lay in substantial tax advantages, the outlays were not incurred in gaining assessable income. On the issue of whose purpose must be considered, the court made the following comments: â€Å"In the circumstances of the present case, its determination involves consideration not only of the purposes of the taxpayers but also of the purposes of those who advised them and acted on their behalf and whose ‘acts (and intentions)’ as agents must, as the Second Tribunal expressly pointed out, ‘be imputed to the principals’.† Reduced to its essential elements, if income exceeds outgoings, the taxpayer’s motives are largely irrelevant. If there is no assessable income or outgoings exceed income, a practical and common sense weighing up of all factors is warranted, including the taxpayer’s motive. As was anticipated in Phillip’s case, a disparity between outlay and income may trigger a more rigorous examination of a contract or arrangement. As was suggested in Ure’s case, the absence of a commercial quid pro quo will raise questions about the purpose of the expenditure. Where there is a dual purpose, or a purpose other than income production, expenditure is to be apportioned and there will be circumstances where purpose may mean subjective purpose or motive.

The Effect of the Slave Wars on the Rise of a Roman...

During the latter part of the Roman Republic, the extensive military conquest of the Mediterranean and Near East set up a domino effect in the Roman Empire. The military, staffed mainly by previously agricultural peasants, brought back a plethora of wealth and slaves to the Empire. This, in turn, caused the political elite to become ultra-wealthy. Using their recently gained wealth, the Roman political elite purchased large tracts of agricultural land, latifundia, and staffed them with slaves. Because of the abundance of slaves and the scarcity of agricultural peasants, it was economically prudent for the elite to use large numbers of slaves to work their land. When the peasants returned home, the slaves occupied their former jobs, or†¦show more content†¦The generals of the legions used to put down the revolts, such as Marcus Crassus, Pompey and Caesar, gained as a result of their battles wide popularity and an immense amount of power. The ability to pay their army led to the army becoming loyal to their general, rather than the state. In combination of the previously discussed unrest in Rome, their newfound power through the military led to a struggle for control over the Roman state, culminating in a Triumvirate and civil wars. In fact, military allegiance to single was such a problem in the First and Second Triumvirate’s that upon Augustus’ rule, he instituted a central military treasury (Mellor 30) to ensure loyalty to the Imperial state, and not individual generals. Julius Caesar, who had amassed the majority of control of the state, embraced Octavius as his son, and upon his assassination, named Octavius his he ir. (Mellor 72) After more civil war due to the power vacuum and military flaws of allegiance, Octavius entered into a Triumvirate with his rivals for power Marc Antony and Lepidus and eventually, after Antony’s death, gained sole control of the state. In short, the whirlwind of political unrest and military superiority caused by the slave wars of the late republic led to condition that allowed for the ascension to power of successful military commanders, such as Caesar and Octavius. The breaking of the state into political factions spearheaded by the political elite meant that he who controlled theShow MoreRelatedThe Han and Roman Empires: A Test in Longevity Essay1731 Words   |  7 Pagesattributed to far different management skills; though like the rise and fall of the sea, it would eventually all be washed away with the fall of the tides. The Qin dynasty could not be maintained any longer. The constant warfare was draining the tax revenue, and disagreements at court led to Chief Minister Li Si being accused of conspiracy; which led to his execution. 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