I believe Essay Example | Topics and Well Written Essays - 1000 words

I believe - Essay Example When I was in junior high school, I joined the basketball team, we had matches held every Saturday against other schools in the league, we practice a lot during the whole week days and we were confident to think every time that no team is better than us. In our first game we were defeated with the score 80-2. I was so much disturbed that I never thought we would be so bad, and at that time I just felt that simply training is not enough. I went back home and during dinner I told my dad about the basket ball team and my idea to quit the basketball team and join the soccer team. I said that the basketball team was a mere waste of time. My dad seemed to be inconsistent with my opinion, he went mad and shouted at me, he told me that â€Å"if one loss makes you to think of giving up, I am sure you will neither match my success and nor will make your life meaningful† He told me that, when he was young and just started working for his father he had to confront with variety of people and a range of treatments. They were of the view that my dad contracted this position because his dad was the owner of the company, but that didn’t stop him. He remained deaf towards their comments and was contemplating on improving his working style and within 3 months he became a salesperson with a fantastic proof of selling the maximum number of product of that year... Even then I found myself not convinced with his moral; I was still obsessed with the thought that his experience has a lot of discrepancy with mine... The team was so bad, but in order to flee from my dad’s resentment I remained in the basketball team itself. During that year we had lost most of our games, the thought of quitting was taunting me every time when I went for the match, but the words of my dad kept echoing â€Å"Do not think of Giving up!†.. So I decided to stay, and started concentrating in practicing and trying to analyze the

Comparing analytical themes Thesis Example | Topics and Well Written Essays - 2500 words

Comparing analytical themes - Thesis Example The origin of Transnationalism in Africa can be traced back to the post independence period in the 1960s. Most countries in Africa got their independence from their colonial masters and this ushered in a new set of leadership throughout the continent. The political class emerged as the de facto custodians of the post colonial state and thus took most of the national resources. The civil class that comprised of educated and informed citizens was left out of the decision making process and this generated intense struggles for power and influence (Okome & Olufemi, 2012). This gave rise to transnational dynamics as some citizens struggled to cope with national and global forces. The authors argue that globalization preceded transnationalism. Globalization can be defined as the process through the world has integrated through interchange of ideas, trade and culture. Further, advances in technology have made it possible for people from diverse geographic locations to communicate with other. Imperatively, geographical boundaries no longer restrict the flow of communication and ideas among all the people in the globe. It can be argued that indeed there has been a high level of interconnectedness as has been witnessed in the recent past. Globalization was also fuelled by the inevitable interdependence of countries for trade under other aspects of cooperation. With the realization that no country can prosper alone, the concept of globalization was slowly established as countries strived to be linked. Inevitably, Africa had to play its role in the globalized world. The world economy is interconnected and all the regions have a stake in it. After colonialism, African countries had to grapple with the new realities of managing themselves. This responsibility of African states managing themselves came with the requirement that the countries had to be economically empowered. The poor infrastructure in most post colonial African countries meant that the countries

Tudor goverments Essay Example for Free

Tudor goverments Essay What caused Tudor poverty and what did Tudor goverments do to reduce the number of the poor In Tudor England at the time of Edward V1 there was a huge diffrerence between the lives of poor people and the rich. There were many reasons for this. The lords were changing from growing wheat to farming sheep. Needing fewer men for work. Henry V111 had closed down all the monestries and the monks had no jobs. Also the poor people who relied the monks to feed them couldnt get food from the monestries any more. A lot of the lords had had private armies. The Tudors wanted to make the lords weak and made them pay lots of money to the king so they couldnt have huge armies and that meant to alot of soilders were unemployed. Many people who had not got jobs had to go round the country begging and robbing as there was no social sucurity like we have. The poverty was a big problem for Henry V111 who was Edward V1s father Henry divided the poor into deserving and undeserving. People who Henry felt couldnt help being poor he helped. This included giving them license to beg. If they were caught begging and they didnhave a license they would be whipped. This would leave great scars, so if they if they were caught again they would have the lobe of thier ear cut off, and the ear doesnt grow back so if they were caught they would be hung. In Edward V1s time the vagabonds would be branded on the tongue. These punishments didnt do anything to help the poor. In Elizabeths time minsters tried various ways, like the House of Correction, which was a bit like a prison in our days. This took some of the poor of the streets. We know the reasons why people became poor but the King or Queen didnt know. If they knew the real causes they might of done things to prevent poverty. In Elizabeths reign things got a bit better for some. For example a man called Robert Wheller who gave his attic to the poor and gave them two shirts,waistcoats a hankerchief each and free food. But most people were stiil poor and they had to beg People tried to get licenses to beg by pretending to be the deserving poor. They put soapy water into their mouths and it would look like they had epilepsy. Some poor people were tricked into joining the army.Agents from the army would put a coin into a persons drink and when it touched their lips they would have to join the army. This at least stopped the poor being beggers. I would not like being a begger in those days because the poor couldnt afford to have a doctor and many were disabled. There was no one to turn to for help and you wouldnt of lived for very long. Other poor people might of attacked you. At the beginning of the Tudor time the goverment just punished you for being poor. Things got a bit better when people like Robert Wheller helped the poor.

What Is The Takwa Settlement History Essay

What Is The Takwa Settlement History Essay The  Takwa  settlement is situated on the south side of  Manda Island, in the  Lamu District  in the coastal province of  Kenya. They are the ruins of a  Muslim  town which was abandoned around the 18th century. The Takwa site can be easely reached from  Lamu  town. The ruins were first excavated by James Kirkman in 1951. In 1972 the site was cleared again under the supervision of James de Vere Allen, the Curator of the Lamu Museum. Takwa was never a large place. It was founded around year 1500, and probably abandoned around 1700. Kirkman thought that it was perhaps a place were holy men or religious people retreated. The Great Mosque at Takwa is relatively well preserved. The other structure remaining of importance is the Pillar Tomb, which has an inscription with the date of 1681-1682. It is reported that when Takwa was abandoned, its inhabitants settled just across the bay at  Shela  on  Lamu Island. Twice a year the people of Shela come to the Pillar Tomb in Takwa to pray for rain. (Martin, p. 27) The Takwa Ruins were designated a Kenyan National Monument in 1982. mu Archipelago From Wikipedia, the free encyclopedia Lamu Archipelago Map of  Kenya  showing the islands Lamu Island Lamu Town  Ãƒ ¢Ã¢â€š ¬Ã‚  Ãƒ ¢Ã¢â€š ¬Ã‚ ¢ Shela Matondoni Kipangani Manda Island Manda Town à ¢Ã¢â€š ¬Ã‚ ¡ Takwa  Ãƒ ¢Ã¢â€š ¬Ã‚ ¡ Manda Airport Pate Island Faza à ¢Ã¢â€š ¬Ã‚   Pate Town Rulers of Pate -  Bwana Mkuu -  Bwana Tamu -  Fumo Madi Siyu Kizingitini Shanga à ¢Ã¢â€š ¬Ã‚ ¡ Kiwayu Island à ¢Ã¢â€š ¬Ã‚   Administrative Centre à ¢Ã¢â€š ¬Ã‚ ¡Ã‚  Archaeological  site à ¢Ã¢â€š ¬Ã‚ ¢Ã‚  World Heritage Site The  Lamu Archipelago  is located in the  Indian Ocean  close to the northern coast of  Kenya, to which it belongs. The islands lie between the towns of  Lame  and  Kiunga, close to the border with  Somalia, and is a part of  Lamu District. The largest of the islands are  Pate Island,  Manda Island  and  Lamu Island. Smaller islands include  Kiwayu, which lies in the  Kiunga Marine National Reserve, and  Manda Toto. Today the largest town in the archipelago is  Lamu Town, on  Lamu Island. The town is on the  World Heritage List. The archipelago contains several archaeological/historical sites of great significance, such as  Takwa  and  Manda Town  (both on  Manda Island) and  Shanga  (on  Pate Island). Some have been partially excavated in later years, shedding important new light on  Swahili  history and culture. The islands are reputed to be one of the westernmost ports of call of the great  Chinese  fleet of  Zheng He, or even to be the resting place of a wreck of one of his ships. No direct evidence has yet been discovered of his visit, although it is known that he visited  Mombasa, further down the Kenyan coast, in around 1415. [edit]References Allen, James de Vere:  Lamu, with an appendix on Archaeological finds from the region of Lamu by H. Neville Chittick.  Nairobi: Kenya National Museums. Lamu town is the oldest living Swahili town in Kenya, comparable to others such as Zanzibar in Tanzania. The town dates back to at least the 12th century. Since this time Lamu has flourished as a maritime trading centre whose main population, the Swahili, engaged in international trade, fishing and farming. The architecture of Lamu is uniquely Swahili, with its narrow streets, storied buildings, intricately carved wooden doors and numerous mosques. Lamu is also unique in that it is host to three museums and a Fort with an impressive exhibition space, namely:  Lamu Museum,  Lamu Fort  ,German Post Office Museum, and  Swahili House Museum. Lamu Museum can arrange guided tours to various archaeological and historical sites, whether to neighbouring Manda Island or further afield to Pate Island, where the ruins of the earliest known Swahili settlement of Shanga dated to the 8th century AD can be visited. Lamu Society The Lamu Society was formed in the early 1980s to offer a forum for ideas and projects that would encourage the conservation of the island communitys historic material culture. The Society has been instrumental in raising funds and assisting in the work required to document, preserve and restore aspects of earlier time periods and hence in the development of the  Lamu Museum. The Societys publications focus on the history and preservation of the islands cultural heritage, whilst its periodic newsletter informs members about events and ongoing aspects of interest. Religious Centre Since the 19th century Lamu has been regarded as an important religious centre in East Africa. Every year, thousands of pilgrims from the region flock to Lamu town for the famous  Maulidi,  or Milad-un-Nabi, celebrations that are held during the third month of the Muslim calendar to mark the birth of the Prophet Muhammed. The East AfricanMaulidi  is believed to have been started by Habib Swaleh Jamalely, a Comorian Arab who emigrated to Lamu and established himself as a scholar and doctor of traditional Arabic medicine. He was a pious man whose deeds are still emulated today, as exemplified by  Maulidi. The  Maulidi  celebrations are known to bring people from as far as the Comoros, Sudan and Democratic Republic of Congo. Lamu Heritage Attractions Lamu is a dominant cultural centre reputable for its historic past and traditional socio-cultural traditions. As such visitors to Lamu can enjoy a large and diverse collection of heritage and cultural attractions. At the district level, Lamu has the remains of many heritage sites. These range from towns, like Shanga, Patà © and Manda to hundreds of monuments, like Siyu Fort. Some of these sites, such as Manda, are easily accessible, while others are located in thick vegetation making access difficult. The development of access to these areas is currently being addressed by the sites management team. Lamu was listed as a World Heritage Site on the 14 December 2001. This landmark status came after 28 years of strict conservation of Lamu Old Town. As a national monument the town has many fascinating architectural characteristics, unrivalled by any other Swahili town along the East African littoral. The old town has approximately 532 houses. About 496 of these houses are privately owned, 23 are considered public and 13 are religious buildings mainly mosques. The town has survived the pressure of modern destruction and development by both government and private developers. The towns well-conserved architectural setting of narrow streets, divided by blocks of lined houses, has fascinated many visitors. Perhaps of most appeal are the stone walled houses in which flat roofs are supported by painted mangrove poles. The interior of a typical Lamu house is divided by two or three long galleries, with at least one or two self-contained rooms. The walls are covered with geometric plaster designs and wall niches. Lamu town has several buildings of importance including the Lamu Fort and  Yumbe  the former house of a Lamu Sultan. Aside from Lamus physical heritage the town has a rich living culture. For almost a century, each calendar year sees Lamu flooded with religious tourists from across the globe, here to attend the popular Maulidi Festival. About 20,000 religious tourists come to the town to attend this Festival, during the Islamic month of  Rabil awal. The climax of the Maulidi celebrations comes in the final week of this month. At this time various traditional Swahili dances from the neighbouring towns of Patà ©, Siyu, Ndau, Faza and Matondoni are hosted at the Riadha Mosque grounds to entertain the pilgrims. Taking advantage of the sombre week of  mfungo sita, (Rabil awal) Lamu Museum also arranges a series of cultural events, such as traditional dhow races,  bao  games, donkey races, henna painting and Islamic calligraphy competitions. Typically during the month of August, though occasionally occurring later in the year, Lamus second large festival is held. The  Lamu Cultural Festival  is organised by the Lamu Cultural Promotion Group. It is a three-day Swahili cultural festival that combines traditional dances, indoor and outdoor cultural activities and an exhibition of Lamus rich material culture. The Cultural Festival, like the Maulidi, also draws crowds as large as 20,000. Lamu Old Towns museums and fort are maintained and managed by the National Museums of Kenya. These are: the Lamu Museum, known for its exquisite Swahili ethnography exhibits; the Swahili House Museum, a restored 18th century house, reflecting the life of privileged Lamu Swahilis; the Lamu Fort, built in 1814 by Bwana Zeid Ngumi the last Sultan of Lamu; and the German Post Office Museum, showing the post office when it was operational in the late 19-20 th Century. Lamus material culture is best shown by its carved doors and traditional furniture which can be viewed all over the town. There are almost 18 woodcarving workshops in Lamu mainly producing Swahili doors, furniture and smaller artefacts, such as the miniature dhows that are popular with tourists. One of the busiest workshops in the town is the Skanda Woodcarving Workshop, this was opened about 50 years ago and is credited with having trained hundreds of woodcarvers who are now scattered all over Kenyas major towns. Visitors are welcome to view woodcarving classes at the workshops. There are also gift and curio shops scattered around the Old Town, selling quality local items. One of the reasons for Lamus inscription on the UNESCO heritage list is its unique social-cultural life, which has remained relatively unchanged for centuries. A traditionally conservative lifestyle is still maintained by many Lamu households. Lamus female Muslim population still predominately wear  bui buis,  and donkeys remain the major form of transport in the town. The ruins of Takwa are located on Manda Island, a 30 minute boat ride from Lamu town. Here one can witness the remains of a thriving 16th century Swahili trading post. Among the more notable features at Takwa is the unique Friday Mosque with a large pillar atop the qibla wall; while the significance of the pillar is not known with certainty, some believe it to symbolise the burial of a Sheikh below the wall. A days visit is quite a unique experience, and can be complimented by a picnic or overnight camping. Location   The ruins of Takwa are located on the southeastern corner of Manda Island opposite Lamu. A 30 minute boat ride from Lamu Town. Its geographical location on map is at Grid Reference 186 476, Sheet 180/4.   Historical background   Takwa ruins are the remains of a thriving 15th and 16th century Swahili trading town before it was abandoned in the seventeenth century. It is not only important because of its period of occupation but also because of its dense settlement and its relatively well preserved remains. The unique Friday Mosque with a large pillar a top the qibla wall is among the most notable features. This pillar is believed to symbolize the burial of a Sheikh be low the wall.   The position of the site at the narrowest location on the whole island, was most probably a strategy. Takwas position/location with shallow waters must have been of considerable importance especially during its peak, when many of the sails that came into view were likely to be hostile. Therefore access to the site must have been primarily from the shallow channel which could only admit vessels of shallow draft.   Takwa eventual abandonment in the 17th century was due to salination of the once fresh water and endless fighting between Takwa and Pate people. These ruins were gazetted as a National Monument in 1982 in Gazette notice No. 1514. At present, Takwa is open daily to the Public. It is a very pleasant place for a casual visit, which can be complimented by a picnic and overnight camping. Takwa is a settlement between three hundred and five hundred years old unmodified by subsequent constructions. The remains of the walled stone town of Takwa are located at a point where Manda Island is almost bisected by a tidal channel flanked by mangroves. Although Takwa is located only few hundred meters from the sea, there is neither a good harbour nor protected anchorage on the ocean side. The shallow channel was likely the best access to the site, as it is today, although only for vessels of shallow draft when the tides are favourable. A major aspect of the settlement is the town wall, of coral rag construction, which rose to a full height of about three meters and is best viewed intact in the southern areas of the site. The remains of Takwa within the wall cover about 5 hectares and consist of a mosque, houses, a well and structures with perhaps religious or commercial functions. In addition, there are the spaces created by the location of structures, such as courtyards, streets and other open areas. All structures were built of coral rag, quarried locally, and set in mortar made of earth, sand and lime. The street, although obscured by rubble today, is significant for the amount of town planning involved: at least five houses with sides on the street are directly aligned with it, and all in the plan are affected by it. Likewise the street leading south directly to the mosque is orientated with an error of less than one degree off contemporary magnetic north hardly an accident. It is interesting to consider that upon leaving the mosque, the faithful stepped onto a street aimed directly at Mecca. Pillar tombs are one of the unique architectural features of the East African coast, and Takwa is justifiably known for its fine example, located just a few meters past the north gate. An inscribed block is set into the north face of the tomb wall. The block calls to Allah, Muhammed, and the first four caliphs, AbuBakar, Umar, Uthman and Ali. At the bottom of the inscription is the Arabic date 1094, which measures that many years from Muhammeds hijrah, or move, from Mecca to Medina in A.D. 622. As the Muslim year 1094 began on December 31, 1682, this date corresponds to the Christian year 1683. The tomb is still considered sacred to the Muslim people of Shela, some of whom are believed to have come from Takwa and who visit the tomb twice a year to pray for rain. The Takwa mosque is located near the geographical centre of the site, reflecting the central place of Islam in the religious and social life of many in the community. The mosque is characterized by an unusual and striking pillar, which rises from the centre of its north wall. It is possible that the mosque is located on the site of the tomb of a revered person. The pillar, as a characteristic feature of the coast, may have been placed on the mosque in commemoration of the burial site. The ruined remains of about 55 structures occur north of the mosque, with about an equal number to the south. Takwa may have been abandoned due to hostility from nearby Pate, whose ascendancy began about three hundred years ago. Perhaps trade competition contributed to the site abandonment, or possibly Takwa became involved in the rivalry between Lamu and Pate, which might explain why some of the Takwa people asked to settle at Shela on Lamu Island. Another likely cause for abandonment was the inferior water supply, for the wells at the mosque and near the pillar tomb are salty today. It might have been easier for the Takwans to resist hostility from Pate than to endure the increasing salinity of their life-sustaining wells. Artefacts found during excavations in the 1979s include numerous pottery vessels both locally produced and imported for cooking and storage, a bread oven, glass beads, spindle whorls, a glass flask of unknown use, fragments of a smoking pipe, fish and mammal bones suggesting a varied diet, and finished iron implements and iron slag indicating blacksmithing on site. This is a rich inventory of artefacts but it nevertheless only reflects what has not perished in the archaeological record. No cotton or other cloth has survived. Almost all wood is gone, probably moved to Shela, which, considering contemporary woodcarving is likely quite a loss. Leather products such as purses, belts and sandals have all decayed, and particularly valuable items would have been removed as the people left Takwa. Even with the interesting picture of Takwa known from archaeological research, we are still unable to gain a complete piciture of the sites history. A safari to Takwa A visit to Takwa National Monument is a very pleasant way to spend a morning or afternoon, or even an entire day with overnight camping. Visitors may leave Lamu or Shela by sailing dhow or motorboat, cross Lamu Harbour to Manda Island and enter a narrow channel flanked by mangroves. Although at high tide boats and dhows can reach the very end of the channel, it is best to be prepared to wade a few meters through ankle or knee deep salt water. Far from being dangerous or uncomfortable, this approach makes you feel like an explorer, setting the mood for entrance into the serene and majestic ruins. Physical description and climate The Lamu Archipelago is a small group of island situated on Kenyas northern coast line, near Somalia. It is made up of Lamu, Manda, Pate and Kiwayu Islands. Lamu Town is the headquarters of Lamu District, one of the six districts of Kenyas Coastal Province, which borders the Indian Ocean to the east, the Tana River District to the south-west, the Garissa District to the north and the Republic of Somalia to the north-east. Temperatures range from 23 to 30 degrees celsius throughout the year. The hottest months are form December to April, while the coolest are from May to July. There are also long rains from mid-April to the end of June. Commerce brought the East African coast into contact with distant peoples and cultures as early as two thousand years ago. The earliest known historical records the 1st Century ADPtolemys Geography   talk of the coast, its inhabitants, and the trade. Arab merchants began to settle permanently between the 9th and 12th centuries, bringing with them a new religion, Islam. They referred to the people they found there by various names, including Swahili, which meant people from the coast. Over the years, the traders intermarried with the local people and some Swahilis trace their origins to the Arab world. The Old Town of Lamu is first mentioned by the Arab writer/traveller, Abu al Mahasini, who met a Qadhi (Muslim Judge) from Lamu when visiting Meca in 1441. Lamu flourished as an independent city-state and remained a thriving seaport through the turbulent Portuguese invasions, its Omani domination during the 17th century and battles with the neighbouring islands of Pate and Manda. Under Omani protection and with a slave based economy, Lamu remained prosperous for over two hundred years until the 19th century. It was during this period that Lamus inhabitants built most of the traditional coral stone houses and mosques that still stand today, using coral stone and mangrove timber from the archipelago, and employing skilled craftsmen from India. To the Muslim world the word Maulid (the Arabic word for birth) is often spoken in reference to the Prophet Muhammeds (Peace Be Upon Him) birth. However, in Eastern African and the Indian Ocean region, Maulidi or Milad-un-Nabii (Birth of the Prophet Muhammed, PBUH) is the holy celebration of the birth of Prophet Muhammed, which lasts the full month of Rabi al-Awal and a few weeks before and after. A Maulid itself is any ceremony in which the Prophet is venerated. For that reason, it is understandable why there is controversy over when and where the first Maulid was recited. The most consistent record states that the first public celebration took place in Egypt 400 years after the death of the Prophet in the eighth century during the Fatimid dynasty, after which Maulidi was celebrated in Mecca and since has caught on in many other countries in this part of the world. Again there is no precise record of when it began in East Africa, but it is clear Maulidi has been here for centuries. The person who is responsible for how Maulidi is presently celebrated is Swaleh ibn Alwy ibn Abdullah Jamal al-Lail or Habib Swaleh. Born in the Comoros Islands of an Arab father and Comorian mother, Swalehs family are Sharifs. He was the first to include instruments at the Maulids he hosted and was criticized for it. After some years, Swaleh was recognized as a man of the people and a respected leader in the community, and they began to follow his example and join in his celebration. At that time no Mosque allowed instruments to be played inside, so he founded the Riyada Mosque and the Mosque College in 1901. To this day, the students of Riyada College lead the recitation, and the Riyada itself is the heart of the festival continuing his legacy. Though it is a month-long celebration, the most important and observed time is sunset on the 11th of Rabi-al-Awal until dawn on the 12th. The Maulid is recited for that entire span of time, as it is on the actual date of the Prophets birth. During the last week of the month, in Lamu, there is a four-day long festival. This begins on the Tuesday and ends on Friday. Since 1990, the National Museums of Kenya has sponsored the gala in Lamu. They organize various community building competitions such as swimming, dhow races, henna competition, tug-of war, and donkey races. Amidst the festival, in homes and in mosques, the people of Lamu recite one of four Maulids: Sharaful-Anam, Maulid ya Dibei (ya Rama), Baranzanji, and Simt-al-Durar (String of Pearls). The Maulid ya Rama is written and recited in Kiswahili, the others in Arabic. The most commonly read are the Baranzaji, written by Imam as-Sayyid Jafar ibn Hassan ibn Abdal Karim al-Barazanji (1690-1766), and the Simt-al-Durar, the most recent, written by Khatib Habib Ali Ibn Muhammad al-Habshy (?-1915) from Saudi Arabia. These Maulids can best be described as religious poetry, based on the history and life of the Prophet, with lines and concepts from the Hadith and the Quran. A Maulid can be read at any important event or milestone. In the Swahili tradition, it may be read one to two weeks after the birth of a child, during the shaving ceremony. They are also performed at weddings and less frequently at funerals. Muslims all of the world add their own variations and culture to the recitation. Of all of the major cities and ports in this part of the world, East African Muslims choose Lamu to visit and observe this special time. The uniquely Swahili music, dance, and rituals here are unlike any others. Lamu is a town rich in culture, history, and traditions and will most likely continue to host the biggest Maulidi on the East African coast. Lamu From Wikipedia, the free encyclopedia Lamu Old Town* UNESCO World Heritage Site View of the seaside, Lamu Town State  Party   Kenya Type Cultural Criteria ii, iv, vi Reference 1055 Region** Africa Inscription history Inscription 2001  Ã‚  (25th  Session) *  Name as inscribed on World Heritage List. **  Region as classified by UNESCO. Lamu Archipelago Map of  Kenya  showing the islands Lamu Island Lamu Town  Ãƒ ¢Ã¢â€š ¬Ã‚  Ãƒ ¢Ã¢â€š ¬Ã‚ ¢ Shela Matondoni Kipangani Manda Island Manda Town à ¢Ã¢â€š ¬Ã‚ ¡ Takwa  Ãƒ ¢Ã¢â€š ¬Ã‚ ¡ Manda Airport Pate Island Faza à ¢Ã¢â€š ¬Ã‚   Pate Town Rulers of Pate -  Bwana Mkuu -  Bwana Tamu -  Fumo Madi Siyu Kizingitini Shanga à ¢Ã¢â€š ¬Ã‚ ¡ Kiwayu Island à ¢Ã¢â€š ¬Ã‚   Administrative Centre à ¢Ã¢â€š ¬Ã‚ ¡Ã‚  Archaeological  site à ¢Ã¢â€š ¬Ã‚ ¢Ã‚  World Heritage Site Lamu town  is the largest town on  Lamu Island, which in turn is a part of the  Lamu Archipelago  in  Kenya. Lamu town is also the headquarters of  Lamu District  and a  UNESCO World Heritage Site. Contents   [hide] 1  History 2  Economy 3  Sights 4  See also

Capital Punishment :: essays research papers

Capital Punishment - History Capital Punishment - History There have been many controversies in the history of the United States, ranging from abortion, gun control, but capital punishment has been one of the most contested issues in recent decades. Capital punishment is the legal infliction of the death penalty on persons convicted of a crime. It is not intended to inflict any physical pain or any torture; it is only another form of punishment. It is irrevocable because it removes those punished from society forever, instead of temporarily imprisoning them. The usual alternative to the death penalty is life-imprisonment. Capital punishment is a method of punishment as old as civilization itself. The death penalty has been imposed throughout history for many crimes, ranging from treason to petty theft and murder. Many ancient societies accepted the idea that certain crimes deserved capital punishment. Ancient Roman and Mosaic law endorsed the notion of retaliation; they believed in the rule of "an eye for an eye." Similarly, the ancient Egyptians all executed citizens for a variety of crimes. The most famous people to be executed is Jesus. Only in England, during the reign of William the Conqueror was the death penalty not used, although the results of interrogation and torture were often fatal. Later, Britain reinstated the death penalty and brought it to its American colonies. Although the death was widely accepted throughout the early United States, not everyone approved of it. In the late-eighteen century, opposition to the death penalty gathered enough strength to lead to important restrictions on the use of the death penalty in several northern states, while in the United States, Michigan, Wisconsin, and Rhode Island abandoned the practice of it altogether. In 1794, Pennsylvan ia adopted a law to show the different degrees of murder and only used the death penalty for premeditated first-degree murder. Another reform took place in 1846 in Louisiana. This state abolished the mandatory death penalty and authorized the option of sentencing a capital offender to life imprisonment rather than to death. After the 1830s, public executions ceased to be demonstrated but did not completely stop until after 1936. Throughout history, governments have been extremely inventive in making ways to execute people. Executions inflicted in the past are now regarded today as ghastly, barbaric, and unthinkable and are forbidden by law almost everywhere. Common historical methods of execution included: stoning, crucifixion, burning, breaking on the wheel, garroting, beheading or decapitation, shooting and hanging .

othello :: essays research papers

Othello   Ã‚  Ã‚  Ã‚  Ã‚  In this speech, Othello lets his mind take over all his self control. A usual cool tempered person Othello is inflicted with rage about the possibility of his wife sleeping with his lieutenant, Cassio. Iago has the ability to cloud the head of Othello with lies about the Desdemona and Cassio causing suffering and tragedy. A tragedy is a serious action or event that always turns out the worst way possible. Iago has setup Othello just enough for Othello to create his own disaster.   Ã‚  Ã‚  Ã‚  Ã‚  The literary devises that William Shakespeare uses in this play help us understand the many themes and symbols in the play. Alliteration is the repetition of the same starting letter to help the line have a smooth sound and good flow. In this play, it isn’t as used as much as some of the recent plays that we have read, but it can still be found. All the minor fights between Desdemona and Othello start a pattern that foreshadows the tragic ending of this story. â€Å"Tis destiny unshunnable, like death† (275). Foreshadowing are sometimes symbols or signs that usually predict events or overcomes in the story. The most prominent symbol is this play includes the image of the handkerchief. The handkerchief shows the love of Othello for Desdemona. Since she dropped and lost the handkerchief she no longer can understand the pain that Othello is enduring. The stress that Othello goes through because of the handkerchief tells of the faith and commitment of De sdemona. These literary devices help us interpret the play as it is meant to be understood.   Ã‚  Ã‚  Ã‚  Ã‚  Several lines in this speech suggest that Othello starts to blame himself. One in which is â€Å"Haply, for I am black/ And have not those soft parts of conversation/ That chamberers have, or for I am declined/ Into the vale of years† (263 – 266). He thinks because he is of a different color that his wife is no longer in love with him. This bring into the subject of interracial marriage. To this day many oppose the marriage of blacks and whites. Not knowing what to think at this point in the play, Othello conjure ups the idea that the being blacks has caused his wife, Desdemona, to cheat on him with a younger, fit soldier. Not knowing that this is false he asks his wife many times if this is true.

Bugatti Veyron Essay

The Bugatti Veyron is a mid-engined car. The Super Sport version is the fastest road-legal production car in the world, with a top speed of 431 km/h. The original version has a top speed of 408.00 km/h. Designed and developed by Volkswagen Group and produced by Bugatti Automobiles SAS at their headquarters in Chà ¢teau Saint Jean in Molsheim (Alsace, France), the Veyron’s chief designer was Hartmut Warkuss, and the exterior was designed by Jozef Kabaň of Volkswagen, And much of the engineering work being conducted under the guidance of Bugatti Engineering chief Wolfgang Schreiber. Though commissioned by Volkswagen, this car is only sold through the Bugatti manufacturers and cannot be found at any Volkswagen dealer. The car is named after French racing driver Pierre Veyron, who won the 24 hours of Le Mans in 1939 while racing for the original Bugatti company. The â€Å"16.4† refers to 16 cylinders and 4 turbochargers. The Veyron features an 8.0 litre, quad-turbocharged, W16 cylinder engine, equivalent to two narrow-angle V8 engines . Each cylinder has four valves for a total of sixty four; the engine is fed by four turbochargers. According to Volkswagen Group, the Veyron engine produces 1,001 metric horsepower of motive power, and generates 1,250 N-m of torque while super sport edition produces 1,200 metric horsepower and torque of 1,500 N ·m and has a revised aerodynamic package. The transmission is a dual-clutch direct-shift gearbox ,computer-controlled ,automatic with seven gear ratios and a shift time of less than 150 milliseconds, built by Ricardo of England. The Veyron can be driven in either semi- or fully automatic mode. A replacement transmission for the Veyron costs just over US$120,000. It also has permanent four wheel drive. It uses special Michelin PAX run-flat tyres, designed specifically to accommodate the Veyron’s top speed, which cost US$25,000 per set. The tyres can be removed from the rims only in France, a service which costs US$70,000 The total engine in actual produces 3600 hp of which only 1/3rd is used for running the car and the remaining is in the form of heat. The Bugatti Veyron has a total of ten radiators. Top speed On 4 July 2010, Bugatti’s official test driver Pierre Henri Raphanel piloted the Super Sport edition and was clocked at an average of 431.072 km/h on the Volkswagen Group’s private Ehra-Lessien test track to establish the car’s top speed With representatives of the Guinness Book of Records on hand taking back the title from the SSC Ultimate Aero TT as the fastest production vehicle. All production models will be electronically limited to 415 km/h to protect the tyres. German inspection officials recorded an average top speed of the EB 16.4 version of 408.47 km/h during test sessions on the Ehra-Lessien test track on 19 April 2005. This top speed was verified by James May on Top Gear in November 2006, again at Volkswagen Group’s private Ehra-Lessien test track. When the car reaches 220 km/h, hydraulics lower the car until it has a ground clearance of about 9 cm (3.5 in). At the same time, the wing and spoiler deploy. In this handling mode the wing provides 3,425 Newton’s of down force, holding the car to the road. For top speed mode the driver must, while at rest, toggle a special top speed key to the left of the driver’s seat called as â€Å" second ignition† to unlock limiter of 350km/h.The rear spoiler retracts and angle of rear wing to horizontal is modified into 2 °, the front air diffusers shut, and normal 12.5 cm (4.9 in) ground clearance(i.e. Height from the ground ) drops to 6.5 cm (2.6 in). The Veyron’s brakes use cross drilled, radially vented carbon fibre reinforced silicon carbide (C/SiC) composite discs, manufactured by SGL Carbon, which have a much greater resistance to brake fade when compared with conventional cast iron discs. Bugatti claims maximum deceleration of 12.747 m/s2 on road tyres. At speeds above 200 km/h , the rear wing also acts as an airbrake, snapping to a 55 ° angle in 0.4 seconds once brakes are applied, providing an additional 6.66 m/s2 of deceleration equivalent to the stopping power of an ordinary hatchback. Bugatti claims the Veyron will brake from 400 km/h to a standstill in less than 10 seconds, though distance covered in this time will be half of a kilometre (third of a mile).