Category: Writing

  • Oops!

    Get Answers. Get Unstuck. Study Faster
    Oops!
    The page you are looking for has an internal server error.
    Guess it’s time to pull up our technical team!
    Here are some useful links for you :
    Home
    Question Bank

  • Korean is a “language isolate,” meaning that it is not linguistically related to…

    Korean is a “language isolate,” meaning that it is not linguistically related to other languages. It is spoken in Korea. In the following Korean words, you will find the sounds [s] and [S]. Determine whether the sounds [s] and [S] are allophones of the same phoneme or separate phonemes. If the sounds are allophones of the same phoneme, give the basic and derived allophones and the environment in which the derived allophone occurs.
    28. Korean is a “language isolate,” meaning that it is not linguistically related to other languages. It is spoken in Korea. In the following Korean words, you will find the sounds [s] and [S]. Determine whether the sounds [s] and [S] are allophones of the same phoneme or separate phonemes. If the sounds are allophones of the same phoneme, give the basic and derived allophones and the environment in which the derived allophone occurs.
    [fi] ‘poem’
    [mifin] ‘superstition’
    [finmun] ‘newspaper’
    [thaksanfige] ‘table clock’
    [filsu] ‘mistake’
    [ofip] ‘fifty’
    [panfik] ‘method’
    [kanfik] ‘snack’
    [kafi] ‘thorn’
    [sal] ‘flesh’
    [kasu] ‘singer’
    [sanmun] ‘prose’
    [Iesex] ‘hypothesis’
    [miso] ‘smile’
    [susek] ‘search’
    [tapsa] ‘exploration’
    [so] ‘cow’

  • Interview with a Cannibal This interview, excerpted by Harper’s Magazine in 2005,…

    Interview with a Cannibal
    This interview, excerpted by Harper’s Magazine in 2005, was originally published by Hannah Thomas, for the Edinburgh, Scotland university newspaper, Student. She met with Gary Stevenson, now known as Kapal Nath, an American who practices cannibalism in India.
    Can you tell me about your childhood and family?
    I was born in Houston, Texas, on December 3, 1950. My family was really Christian. I had a lot of religious education. We were very wealthy. I was richer than most of the other kids. My father worked in corporate finances– you know, money managing.
    Have you ever been married?
    Yeah. I’ve got a daughter too– she’s got a husband and everything, lives in Canada.
    How did you first get interested in the Aghori sect and in cannibalism?
    It was pretty natural, you now. I went to Varanasi in 1977– there were loads of sadhus [Hinduism: an ascetic holy man], and I just started naturally. Slept on the ashes in the cremation grounds and chatted with the sadhus, you know. They accepted me, and that’s unusual. Normally they don’t let outsiders hang around with them, but they knew I was serious, you know. The dons, and pandits– it’s like a family. They have to keep the sacred fire going– it’s where they burn the bodies. I changed my name when I met this one sadhu, really high up. He gave me my new name– Kapal means skull, Nath means great teacher.
    In Varanasi there are loads of Aghoris around, but it’s pretty secretive– some of them are cannibals and some aren’t, or they don’t do it regularly, but I loved it. We perform rituals using the human skull– drinking alcohol from it gives you power, enables you to speak with the spirit. It’s this sacred primordial ritual– you know, secret, really powerful. The spirit comes into you when you eat the flesh of a dead person– it kind speaks to you, gives you power and so much energy. I do it as often as I can, every day if possible.
    Did you not feel repulsed at the notion of eating another human?
    No, not at all. I said before, it’s natural. I like the taste– it’s like pork. Younger flesh is better– babies really taste fresh. It’s the same with any kind of meat– old people have a stringy texture, like wood, but babies are like lamb. It’s like the way most people prefer lamb over mutton. Also babies are pure, so their spirit is clean. When I eat flesh from older humans, it’s like their tainted spirit comes into me. It can be draining if they have negative energy.
    The best bit is the fingers, though. The police found this charred arm one day, and wanted to eat the fingers– they’re the most tasty part of the body. It kind smells like rawhide. It’s an addiction, makes you want to do it more and more.
    Where do you get the corpse meat from?
    I can get it from the dons, you know, the fire keepers, the untouchables. It’s not really illegal, and lots of them are Aghoris. It’s easy in Varanasi, as it’s the holy city where people come to die– plenty of bodies. I try to get it every day when I’m there.
    There are more bodies in the river, as they don’t cremate the sadhus, lepers, or the babies– often bodies floating in the river, so you just pick them up from the ghats [platforms on the river bank] and cook them– you know, barbecue them. Sometimes families let use meat from the body of the family member they are burning. This policeman was burning the body of his neighbor, and just crushed the skull with a bamboo stick, gave it to me, so I just scooped out the brains and ate them. Lots of people were staring, but I felt the spirit come into me and was powerful, blessed, you know.
    Have you ever killed a human being in order to eat their flesh?
    Me, no, but you know, human sacrifice happens in Varanasi– it keeps the city holy. Human sacrifices please the gods, but people have to agree to be sacrificed. I’ve been asked to do a ritual killing before– what I’d do is make them fast for two weeks, to purify themselves, let them get weak and pray, then chop their head off like a goat. That way the soul would be freed. I mean, I would do it if someone really wanted me to, but I’m not really qualified.
    But, you know, scary stuff happens with the Aghoris– you don’t want to mess with them. One time, this German goth kid tried to practice cannibalism– he didn’t know what he was doing, trying to fit in with the sadhus. But he did it wrong and got punished by the family of the dead person. Yeah, you don’t wanna mess with them. Some Aghoris do bad stuff like killing and paralyzing using black magic.
    I had a big fight with some Aghoris in Varanasi– you know, they were jealous of me, I was on their turf. I wanted to kill one of them, actually. He tried to kick me out, and I started to beat him. The others turned on me, and a policeman got involved. I actually stabbed him with a sword I was carrying. Got put into prison for a while.
    But, you know, that wasn’t the first time I went to jail. I went back to America, and they had heard about me being a cannibal. Yeah, put me in some mental institution, tried to medicate me. Actually I was really pissed off, as I had all my skulls and bones stolen by the guards– thrown away. I even had a skull with fangs, it was priceless, must have been from a retarded person or something. That upset me when they took those.
    WHAT DO YOU think this case demonstrates that morality is relative? Or WHAT DO YOU THINK an absolutist case could be made against the morality of what Gary Stevenson’s religious practices?

  • * 7. Which item below does NOT have to be contained on a WHMIS 2015 label? 0 a) Cost…

    7. Which item below does NOT have to be contained on a WHMIS 2015 label?
    a) Cost of the Materials
    b) Product Identifier
    c) Pictograms
    d) Signal Word
    e) Hazard Statements
    f) Precautionary Statements
    g) Supplier Identifier

  • After reading the various theories of discipline, which theory would you apply in…

    After reading the various theories of discipline, which theory would you apply in your own classroom? Explain why you chose this theory. Discuss some possible challenges that you might have to face in implementing your classroom discipline philosophy. How would you overcome those challenges?
    If you don’t have experience teaching now, how would you imagine the model being implemented in the classroom?

  • Policy Advocacy Challenge I Chose The Policy Advocacy Challenge I chose was…

    Policy Advocacy Challenge I Chose
    The Policy Advocacy Challenge I chose was Enhancing the Rights of Children Who Are Sexually Assaulted in School. This Policy Advocacy Challenge felt the most relatable to me because I want to be a school social worker. In this case a 12-year-old girl was raped while at school and was not afforded the same rights in court as the offender was, and therefore she was traumatized even more by having to relieve this experience alone. Thankfully, a law was put in place to ensure offenders and victims are given the same rights in court for school disciplinary hearings (Jansson, pg. 10, 2018).
    Who is defining the problem?
    Gail Abarbanel, MSW, LCSW, Executive Director, Rape Treatment Center, Santa Monica-UCLA Medical Center defined the problem for this 12-year-old who was raped in school and unable to have support at court with her. Gail Abarbanel also involved Assemblywoman Sheila Kuehl (D-Santa Monica) to help her define this problem. She found a felt need in a broken system and was able to address that need so that students have equal rights in court cases involving sexual assault. “Felt need measures persons’ belief that they have a problem” (Jansson, pg. 234, 2018).
    What values are reflected in this definition of the problem?
    There are many social work values reflected in this problem. The values aligned with the NASW Code of Ethics are “Dignity and Worth of the person, Importance of Human Relationships, and Social Justice” (NASW, 2021). Gail reflected the importance of human relationships by proving that not having a support person in court during a traumatic time, causes even more trauma. She reflected the dignity and worth of this victim by showing she mattered and deserved equal treatment for the court case. She also reflected social justice by advocating for the law to be put in place.
    What is being omitted in this definition?
    There are a few things being omitted in this definition. One being there was no information given on how this rape was able to take place in school and why there was no protection and supervision on the students in the school. There was also no information on why the victim wasn’t given the same rights as the alleged offender. Without all the information surrounding the situation, it is hard for a social worker to advocated for policy to change. This would be like a social worker only gathering half the information on a family. If the social worker only gathered the family’s strengths and not their needs, then the social worker could not adequately advocate for the family and their needs.
    References
    Jansson, B. S. (2018).?
    Becoming an effective policy advocate: From policy practice to social justic
    e (8th ed.). Cengage Learning.
    ?      Chapter 7, “Analyzing Problems in the First Step of Policy Analysis” (pp. 204-243)
    ?      Policy Advocacy Challenge 1.2 (p. 9)
    QUESTION:
    ?      ?What makes a social problem a
    social work
    problem?
    ?      How can social work practice skills be applied to advocacy and policy that promote change?

  • 4. Use map D, Sumer, to identify the culture of the following city state.. Write…

    4. Use map D, Sumer, to identify the culture of the following city state.. Write SU for Sumne ian, SE for Semitic, or EL for Elamite. City-State
    Culture a. Ebla b. Ur c. M_ri d. A.shur 1IIIIII e. Susa f. Akshak g. Uruk

  • The Voice of the Mountain The old man Popocatepetl was seated on a high rock with his…

    The Voice of the Mountain The old man Popocatepetl was seated on a high rock with his white mantle about his shoulders. He looked at the sky, he looked at the sea, he looked at the land- -nowhere could he see any food. And he was very hungry, too. Who can understand the agony of a creature whose stomach is as large as a thousand churches, when this same stomach is as empty as a broken water jar? He looked longingly at some island in the sea. “Ah, those flat cakes! If I had them.” He stared at storm-clouds in the sky. “Ah, what a drink is there.” But the King of Everything, you know, had forbidden the old man Popocatepet! to move at all, because he feared that every footprint would make a great hole in the land. So the old fellow was obliged to sit still and wait for his food to come within reach. Anyone who has tried this plan knows what intervals lie between meals. Once his friend, the little eagle, flew near, and Popocatepetl called to him. “Ho, tiny bird, come and consider with me as to how I shall be fed.” The little eagle came and spread his legs apart and considered manfully, but he could do nothing with the situation. “You see,” he said, “this is no ordinary hunger which one goat will suffice–” Popocatepetl groaned an assent. “–but it is an enormous affair,” continued the little eagle, “which requires something like a dozen stars. I don’t see what can be done unless we get that little creature of the earth– that little animal with two arms, two legs, one head, and a very brave air, to invent something. He is said to be very wise.” “Who claims it for him?” asked Popocatepetl. “He claims it for himself,” responded the eagle. Well, summon him. Let us see. He is doubtless a kind little animal, and when he sees my distress he will invent something.” ‘Good!” The eagle flew until he discovered one of these small creatures. “Oh, tiny animal, the great chief Popocatepetl summons you!” ‘Does he, indeed!” “Popocatepetl, the great chief,” said the eagle again, thinking that the little animal had not heard rightly. “Well, and why does he summon me?” “Because he is in distress, and he needs your assistance.” The little animal reflected for a time, and then said, “I will go.” When Popocatepetl perceived the little animal and the eagle, he stretched forth his great, solemn arms. “Oh, blessed little animal with two arms, two legs, a head, and a very brave air, help me in my agony. Behold I, Popocatepetl, who saw the King of Everything fashioning the stars, I, who knew the sun in his childhood, I, Popocatepetl, appeal to you, little animal. I am hungry.” After a while the little animal asked: “How much will you pay?” “Pay?” said Popocatepetl. “Pay?” said the eagle. “Assuredly,” quoth the little animal, “pay!” ‘But,” demanded Popocatepetl, “were you never hungry? I tell you I am hungry, and is your
    2. What does ea first word then ‘pay’?” The little animal turned coldly away. “Oh, Popocatepetl, how much wisdom has flown past you since you saw the King of Everything fashioning the stars and since you knew the sun in his childhood? I said pay, and, moreover, your distress measures my price. It is our law. Yet it is true that we did not see the King of Everything fashioning the stars. Nor did we know the sun in his childhood.” Then did Popocatepetl roar and shake in his rage. “Oh, louse–louse–louse! Let us bargain then! How much for your blood?” Over the little animal hung death But he instantly bowed himself and prayed: “Popocatepetl, the great, you who saw the King of Everything fashioning the stars, and who knew the sun in his childhood, forgive this poor little animal. Your sacred hunger shall be my care. I am your servant.” “It is well,” said Popocatepetl at once, for his spirit was ever kindly. “And now, what will you do?” The little animal put his hand upon his chin and reflected. “Well, it seems you are hungry, and the King of Everything has forbidden you to go for food in fear that your monstrous feet will riddle the earth with holes. What you need is a pair of wings.’ “A pair of wings!” cried Popocatepetl delightedly. “A pair of wings!” screamed the eagle in joy. “How very simple, after all.” ‘And yet how wise!” “But,” said Popocatepetl, after the first outburst, “who can make me these wings?” The little animal replied: “I and my kind are great, because at times we can make one mind control a hundred thousand bodies. This is the secret of our performance. It will be nothing for us to make wings for even you, great Popocatepetl. I and my kind will come”–continued the crafty, little animal– “we will come and dwell on this beautiful plain that stretches from the sea to the sea, and we will make wings for you.” Popocatepetl wished to embrace the little animal. “Oh, glorious! Oh, best of little brutes! Run! Run! Run! Summon your kind, dwell in the plain and make me wings. Ah, when once Popocatepeti can soar on his wings from star to star, then, indeed–” Poor old stupid Popocatepetl! The little animal summoned his kind, they dwelt on the plains, they made this and they made that, but they made no wings for Popocatepetl. And sometimes when the thunderous voice of the old peak rolls and rolls, if you know that tongue, you can hear him say: “Oh, traitor! Traitor! Traitor! Where are my wings? My wings, traitor! I am hungry! Where are my wings?” But the little animal merely places his finger beside his nose and winks. “Your wings, indeed, fool! Sit still and howl for them! Old idiot!” Source: http://www.readbookonline.net/readOnLine/55441/ Activity 1. MINDING THE TEXT. Answer the following questions pertaining to the selection “The Voice of the Mountain.” 1. Who are the following characters? a. Popocatepeti b. Little animal with two arms, two legs, a head, and a very brave air
    2. What does each word represent in our modern time? a. white mantle b. flat cakes c. Popocatepetl’s hunger d. Popocatepetl’s rage e. the little animals dwelling f. Popocatepetl’s howling 3. How do the little creatures/animals respond to Popocatepetl’s request for food? 4. What does the little animal promise to Popocatepetl? Does he keep his promise? 5. Why do you think the little animal made a promise? 6. How does Popocatepetl react with to the little animal’s broken promise? How did he express his anger? 7. How can you relate the story to your everyday experience? Give specific situation, mentioned in the story which you can relate to your life as an individual, as a member of your family, and society as a whole? 8. What event/entity in the story do you find most significant? Why?

  • ANSWER ACTIVITY 4A: BACK IN TIME The Story of Keesh By Jack London (synopsis) Keesh…

    ANSWER ACTIVITY 4A: BACK IN TIME
    The Story of Keesh By Jack London (synopsis) Keesh is the son of a well-known and respected huntsman in his tribe, who died when Keesh was young. The exploits of his father was long forgotten after that. As Keesh turned 13, brimming with confidence and due to the rare amount of food gathered by the tribe, he addressed to the village elders and said that he will become a great hunter like his father. Everyone mocked him and allowed him to go off on his own. They did not expect to hear from him again. However, he returned four days after, carrying a huge amount of freshly killed meat. He said that the polar bear’s carcass laid a day’s travel from the village. Everyone was shocked of his success. However, several hunts after, everyone became skeptical of Keesh, saying that he studied witchcraft but they have no choice but to be loyal. The villagers constructed an igloo bigger than the chief’s for Keesh, which he appreciated. After several hunts, they decided to have two scouts observe Keesh. Several days later, they returned with the carcass of a polar bear. The scouts told the tale the tribal council couldn’t believe. They gathered in Keesh’s igloo and accused him of witchcraft. Keesh, however, explained the reason he was able to kill the bear. Keesh ordered the scouts to enrage the bear and follow him. He then left small balls of food on the ice, which the bear ate. The bear then became ill and deranged, which enables Keesh to spear the animal without harming himself. (Search for the whole of the story for more details.) milos /pmnews or/2019 1 1/21/summary of keesh-a story written by jack london
    ACTIVITY 4A: BACK IN TIME: Read back the text, The Story of Keesh, and do what is asked in each of the box in the illustration. The Story of Describe the setting of the story and Go back in time and check whether cite evidence that relates to the there were situations similar to what’s past. (indicate the period/time the happening now in our society storv happens) Describe in general the characters in the story and their true existence.

  • Listen Sleeping Beauty | Once Upon A Dream | Lyric Video | Disney Sing Along and Lana…

    Listen Sleeping Beauty | Once Upon A Dream | Lyric Video | Disney Sing Along
    and Lana Del Rey – Once Upon A Dream
    to these two different versions of the song “Once Upon a Dream.” What do you, as the audience, feel while listening to each version? How does the meaning change for each version? What changes were made between the versions?
    Do you know of another remake/reboot/cover/remix that makes significant changes in terms of feeling/meaning between versions?