Environmental Experiences Essay Example for Free

Environmental Experiences Essay The capability of a location to enhance environmental experience depends on the landscape and its potential to foster and create subjective interpretations among individuals. These places also are significant to visitors since it promotes education and other indirect effects. Recognizing the need for architecture is important for people to fully understand and feel the landscape experience. The Tree Top Walk at the Valley of Giants in Australia â€Å"is a walkway that rises up to 38m above the forest. † Visitors can be able to create the feeling of environment. Visitors get a different perspective on the shapes, sounds and movement of the forest. The Oregon Paleo Lands Institute will help you discover Oregons past and explore its present landscapes. The place helps educate individuals and visitors of the wonders the place has to offer. Our mission is to help northwest residents and visitors of all ages to explore, understand, and enjoy the world-renowned natural history of north central Oregon, the ancient and living landscapes of Oregon’s last 400 million years, and the full fossil record of earth’s last 50 million years. The Lady Bird Johnson Wildflower Center in Texas seeks to inform individuals of the diverse native plants in the region. First as the National Wildflower Research Center and later as the Lady Bird Johnson Wildflower Center, this special place exists to introduce people to the beauty and diversity of wildflowers and other native plants. This is in response to the threats and the call for preservation of these plants. These places help enhance their experience of understanding landscape by how each one creates the feeling of satisfaction and cultivate the feeling of appreciation that contributes to the landscape experience. It must be a mixture of both understanding and at the same time appreciation of his/her perceptive abilities. However, an individual must not only settle for what is observable. The visitor must create and conceptualize his/her own interpretation of the landscape. This image will bear some relationship to the way in which the individual responds to and structures his world as a result of his physical perceptual capacities, socio-economic, cultural, personality, experiential and other characteristics. The three types of places mentioned give both direct and indirect experiences to the visitor. Looking at it, the area of indirect experiences is classified to be relative. An experience of an individual may vary depending on how each one perceives a landscape and associates it to personal experience. A person feeling can range from curiosity over the landscape to happiness and awe. There are varied reactions among people and this creates different reactions that cultivate experience. On the other hand, there are also direct experiences that the landscape contributes to a visitor. These are (1) education, (2) environmental education and (3) interpretative centers. Education can be considered as one important contributions of landscape experience. It creates awareness that has been stimulated by the actuality of perceiving, analyzing and understanding the landscape. A visitor creates its connection with the landscape by the way it manifests itself to the viewer and in return how the person responds to it given the factors that revolve around the environment and the individual. Thus, this creates the process of education for each visitor. Environmental education can also be seen as an outcome of landscape experience since the three examples that were given are primarily natural or ecological sites. Landscape experiences gives idea to visitors of the current situation of these sites. This experience creates awareness especially during this time that the call for environmental concern has been constantly increasing. Effective and meaningful environmental education is a challenge we must take seriously if we and future generations are to enjoy the benefits of our natural heritage. Thus, landscape experiences creates an avenue for environmental education by showcasing visitors the beauty and wonder of these sites and how each one is responsible for its protection and continued sustenance. The last mentioned is landscape experience creates interpretative centers. Landscape experience gives opportunities for interpretative centers to provide adequate information regarding the site. Also, interpretative centers provide cultivate interests of volunteers and organizations to further promote the site. Architecture plays an important role in landscape experience. People who have background in the topic understand that its facets are diversified. To fully appreciate architecture, students need to deconstruct its meaning from a variety of perspectives: artistic, social, and scientific. Architecture serves as a guide for visitors to engage in their local landscape. The idea is that each individual seeks find meaning and experience in the landscape however this cannot be done without an understanding architecture. Another is that architecture’ diversity and varied perspectives paves the way for an increased landscape experience among visitors. Different meanings and interpretations are derived from these sites that foster deeper learning experiences. There are many variants and factors that determine the landscape experience of an individual. The capability of an individual to associate the landscape with an understanding of architecture and different subjective interests’ can create a meaningful and worthwhile experience. The full appreciation of the environment experience again is achieved if a learning process is obtained by the individual upon exposure to the landscape.

Importance of Bernard in Arthur Millers Death of a Salesman :: Death Salesman essays

The Importance of Bernard in Death of a Salesman  Ã‚     Ã‚   All of the characters in the performance Death of a Salesman have special traits that are indicative of their personality and literary purpose in the piece. Each serves a particular purpose and symbolizes distinct goals, functions, or qualities. The author places every character in a specific location to contrast, or emphasize another character’s shortcomings, mistakes, or areas of strength.   For this purpose, Bernard, a character in Death of a Salesman, is placed next to Biff, the protagonist’s son. Biff, is lost in a world created by his dazed father, who instills in him a set of false values, and eventually becomes a failure in his early age. In spite of the fact that Bernard admires Biff and believes he is able to help him prosper, Biff is unable to listen. Bernard also interacts with the protagonist himself, again showing the same traits that are indicative of his character. Bernard, who is a successful student and later a successful attorney, is opposi te the characteristics Biff is taught makes a man great. Our first example of Bernard's character is his interaction with Biff is in Act I, when the reader infers Bernard is tutoring Biff: â€Å"Biff, Listen Biff, I heard Mr.Birnbaum say that if you don’t start studyin’ math he’s gonna flunk you and you won’t graduate. I heard him!" These initial statements, spoken by Bernard, are indicative to the reader of how helpful he tries to be to Biff. He is among the only characters with a sense of reality; the only character that tries to help Biff take concrete, analytical steps to helping him succeed. He understands the consequences of Biff’s actions, and tries to dissuade his directionless ambition towards a more solid goal. â€Å"He’s gotta study Uncle Willy. He’s got regents next week.† â€Å"Just because he printed University of Virginia on his sneakers doesn’t mean they’ve got to graduate him, Uncle Willy.† Once again, this illustrates Bernard is the one of the o nly characters in tune with reality. He cares for Biff and wants to see him graduate. This is why he is constantly pushing Biff to complete his work. As Bernard matures, he continues his modest, responsible attitude towards life. The protagonist himself is confronted with Bernard’s character, and comes to terms with the sudden insight his son is no where near as well off as Bernard, even though they were initially given the same opportunities.

Religious fundamentalism and terrorism

Religious fundamentalism and terrorism are products of globalization. Discuss. † Following evidence of a revitalization in religious faith throughout the world, and a series of terrorist incidents purportedly motivated by religious fundamentalism, various commentators have argued globalization has ushered in new forms of radical religious belief and expression and a unique form of contemporary terrorism.This essay contends that while various forms of religious belief and terrorism have been present in all human societies where congregation of groups has occurred, religious individualism and the current examples of terrorism are distinctly modern phenomena intimately bound to the processes and consequences of globalization. This essay will examine firstly how globalization has acted as a catalyst for the growth in religious fundamentalism and a resultant rise in religiously Justified violence, and secondly how the unequal experiences of globalization has led to a rise in terrori st activity.Specifically, the notion of a perceived necessity for a reassertion of religiosity as a response to globalization will be examined, particularly as a result of; the nonviolence and clash of beliefs and ideas; forces of secularism; the consequences of modernity and the anxieties associated with social disruption; and the issue of increased power convergence and a resultant increase in general powerlessness will be investigated.Expressions of religion, and political violence have been ever-present in society, and are generally reflective of that particular period of human relations; religious fundamentalism and contemporary terrorism thus, are the extreme expressions of the globalizes world. The notion of globalization is somewhat undefined, it is not altogether new, but is coming increasingly synonymous with the twentieth century. Simply put, globalization is an ongoing trend whereby the world has – in many respects and at a generally accelerating rate – bec ome one relatively borderless social sphere. Specifically the last twenty to thirty years have seen an exponential increase in the speed of globalization and its affects. 3 McGraw defines globalization as â€Å"a historical process involving a fundamental shift or transformation in the spatial scale of human social organization that links distant communities and expands the reach of power elation across regions and continents. â€Å"4 Globalization is then, the trend towards an increasingly interconnected society, with a convergence of cultures, spread of information and ideas.From the technological boom that created commercial air travel, telecommunications and the internet, societies and cultures are more linked and influenced by one another. Jan Intervene Pitters argues that increasing cross- cultural communication, mobility, migration, trade, investment, and tourism all generate awareness of cultural difference, leading to ambiguity and complexity in the orientation of self-id entity. 5 It is this uncertainty that has led commentators to assert that religious fundamentalism and contemporary terrorism are products of globalization.Religious fundamentalism can be broadly defined as a particular form of religious expression. Fundamentalists claim to be the upholders of orthodoxy that is the ‘right' creeds, values and beliefs; they also claim to uphold orthographies that is the ‘right' codes of conduct and behaviors. 6 In terms of the religious community, fundamentalism is distinct from conservatism and traditional belief, and lies to the extreme of religious expression. According to Earthen, â€Å"it is a religious way of being, that manifest itself in a strategy by which beleaguered believers attempt to preserve their distinctive identity as a people or group in the face of modernity and colonization. â€Å"8 Here Earthen contends that in the ever-changing globalizes world, in the face of ambivalence and ambiguity, individuals and groups turn to religion in order to provide a sense of certainty and social identity.For religious fundamentalists, religion itself provides a ready-made package of solutions, they assert their own understanding of these as the key to clarifying humanity mission in life; as the way to explain why things are going wrong in the world; and as a way to empower those who feel powerless and buffeted by the world. It is contended that it is the results of globalization that have pushed many to religious fundamentalism.Terrorism has been present as long as people have congregated in societies, although the term terrorism is considered to most likely have originated around the French Revolution of the 18th century in reference to the reign of terror. Al A universal conceptual definition of terrorism, Lutz and Lutz argue, has never been established and agreed upon, they point to the lack of a common classification in the international sphere as evidence of this. 2 However for the purposes of progress, Be rgsten contends that terrorism can be defined as, â€Å"the premeditated use of violence by a non-state group to obtain a political, religious, or social objective through fear or intimidation directed at a large audience. â€Å"13 Simply, terrorism involves three main factors; first the use or threat of use of violence, secondly it is mimed at achieving a political objective, and third it requires an audience larger than the immediate victims of the violence itself.Significantly, terrorism is a microcosm of the broader society from which it is drawn;14 thus it will constantly mutate and be always unique to a particular time period, however, the present debate surrounds the contention that in the contemporary era, it is globalization that has motivated and shaped the form terrorism has taken.Globalization and the convergence and clash of ideas, information and beliefs intrinsic to it has presented a challenge of plural and parallel claims too single god r belief system, it is argu ed that this process of globalization has pushed many to fundamentalist forms of religious expression, to reassert the ‘correctness'1 5 of their religion. As Featheriness notes, â€Å"the process of globalization leads to the compression of culture. Things formerly held apart are now brought into contact and juxtaposition. 16th experience Featheriness highlights is now common on a global level because of globalization, with the exposure of new ideas, of religion and god being compared to previously held beliefs. Believers of monotheistic religions, such s Islam, Judaism and Christianity all face new and plural claims to their religion, also claiming to possess knowledge of and access to the ‘one true' god, and ‘one true' way to communicate with themed.Karen Armstrong argues that a turn to religious fundamentalism and for some, religiously motivated violence is an attempt to reaffirm their god, religion and particular belief system, and is an attempt to push the un iversal application of their beliefs. 18 Here similar to the response to a confused world, globalization creates challenges to current religious beliefs, this halogen questions the beliefs of many, pushing many to respond.Some Armstrong argues, are motivated to violent expressions of their desire for religious universality, claiming that much contemporary religiously motivated terrorism is a reaction to the awareness of the plurality of religions, a result of the processes of globalization. Furthermore, religions face additional challenges, from a plurality of claims to being the ‘one true' god, religion's risk a relativistic of all claims. Featheriness points out that, â€Å"the spiral of relativism of culture through increased contact, Juxtaposition and lashing, creates many questions about long-held formations of culture. Rehire Featheriness notes that awareness of numerous claims of monotheistic religions to be the sole universal religion risks devaluing all these claims, god may no longer be universal but more culturally or racially specific. Malaise Earthen describes the uncertainty this creates as a â€Å"crisis of faith† and further illustrates it as â€Å"anxieties generated by the thought that there are ways of living and believing other than those deemed by one's group's version of the deity. 20 Similarly to plural claims of monotheistic religions, the challenge posed by a relativistic of religion argues Armstrong,21 pushes many to believe that the reassertion of religious universality is necessary, prompting many to simply restate and attest to their religions universality and superiority by turning to extreme forms of religious fundamentalism, but also is responsible for current trends of religiously motivated terrorism as a response to the largely modern phenomenon that is globalization.The advent of globalization has further tested religion by preaching the spread of secularism and the normalization of religion intrinsic to it. As a response, many believers have been further hardened towards fundamentalist approaches to religion, whilst others have been inspired to violence in order to reassert the importance of religion in the modern secularism world. Malaise Earthen argues that the secularist ideal that religious beliefs should be substituted for scientific evidence and rationality has left no room for religion in mainstream society. 2 The current trend being that religious notions are thought to be somewhat subjective and that more objective and reliable forms of governing society should be used, pushing elision out of the public sphere, and into only the private sector. Gerrymanders suggests that â€Å"fundamentalists oppose secularism; they believe it is the reason for the social and moral decline of society. â€Å"23 Here contending that fundamentalists view secular governance as the enemy of religion, they reject the notion that reason and rationality can provide them meaningful solutions to their s ocial and personal problems.Walter Liqueur discusses this rejection with reference to the Muslim Brotherhood operating in Egypt. 24 Egypt had seen the failure of secular leaders, who industrialists believed were responsible for decisions that uprooted tradition and gambled their culture. The brotherhood believed that they must restore their communities moral compass and pride, here they resisted and rejected claims of the supposed secular government superiority. 25 Similar attacks by Christian groups against abortion clinics and places it sees as homosexual havens, are designed to purify the ills of society and restore its moral fiber.Here secularist forces of globalization have provoked extreme religious responses, as well as many violent expressions of dissatisfaction. Current religiously Justified violence is not solely directed outwards by perpetrators, many see the concessions that many mainstream believers have made as a requirement to participate in the modern globalizes worl d as requiring adjustment. The demands that the contemporary globalizes world places upon the individual in their daily lives are immense and the sacrifice of numerous religious practices is often inevitable.Gerrymanders outlines the problems associated with living a religious life in the modern globalizes world, pointing especially to the stricter interpretations of the major religions as being particularly prone to forced disobedience. 27 Gerrymanders exemplifies his point by pointing to the daily prayer rituals of the major religions and the inability of these to fit within many westernizes occupations, as well as this the requirement to turn-the-other-cheek approach to some of the more liberal elements of society, at odds with many of the major religions. 8 The notion of sacrifice in the globalizes world is not an unknown quantity, all individuals at one time or another have been forced to sacrifice meeting, be it family, friends, business, politics or leisure, religion is no di fferent and it is this point Gerrymanders makes. However, the sacrifices of many mainstream, Jews, Christians and Muslims are viewed as a betrayal and dangerous by more fundamental groups of believers. Rainstorm points to the assassination of Israeli Prime Minister Hiawatha Rabin in 1995,29 following actions some fundamentalists viewed as a betrayal to the Jewish homeland.Yell Learner, an outspoken extremist Israeli supported the assassin's actions, arguing that political assassination of Jewish leaders should be supported who were felt to be dangerously irresponsible and were De facto enemies of Judaism. 30 Further, Rainstorm suggests that anger concessions of mainstream religious groups is not limited to Judaism, citing examples of bombings of abortion clinics in America and other Western nations by Christian fundamentalists. 31 A further example is the AAA Qaeda group that has as one if its stated aims the re-establishment of an Islamic state based on the strict Habits teachings. 2 Here the unique demands that the modern globalizes world places upon religious individuals as well as the religion as a whole are immense, provoking some fundamental elements to terrorism to rectify what they see as dangerous. The process of globalization and the increased speed of change it has bought to the daily lives of individuals, communities and nation-states, has led to a form of ‘cultural crisis,'33 that has created constant alteration and consequently instability and unpredictability to the lives of many has pushed a revival of faith to provide stability and predictability to the lives of those affected.Anticipating Banyan's notion of ‘liquid modernity Rainstorm argues that, â€Å"the accelerated dissolution of traditional inks of social and cultural cohesion within and between societies with the current globalization process, combined with the historical legacy, and current conditions of political repression, have all led to an increased sense of fragility , instability and unpredictability for the present and the future. 35 Noting that in the current climate means of defining identity are no longer as conspicuous as they once were, creating a situation where one is dislocated and disengaged from society, unsure as to what beliefs and values are indeed the ones to be believed. Rainstorm further contends hat â€Å"they take refuge in religion, which provides centuries old-ideals by which to determine goals; they find physical or psychological sanctuary against repression. 36 Stating that people turn or return to religion, as religion itself provides a readmes package of solutions, including authority structures and institutions to regulate behavior as well as rules and answers to moral questions, providing something solid and consistent where it previously didn't. Lacquerer summarizes, stating that â€Å"if these are the norms of today, the prospects for tomorrow are bleak, and once again he certainties of their religion, their god a nd their text are appealing. 37 Banyan argues that it is the perceived need of these dislocated people to assert these religious codes and creed onto society for their lives, which pushes some to a point where violence appears appropriate or even preferable as a means of achieving it. 38 It is thus the worldwide experience of dislocation and unpredictability inherent to globalization largely unique to contemporary times that has thrust many to religion as a solution; some perceive a need to use terrorist violence to achieve their aims.Similarly globalization has instituted a situation where many are powerless to affect their own destiny, turning to terrorism as a ‘politics of last resort'. 39 Marty and Appleby argue that through foreign ownership, government amalgamations and the liberation's of social, economic and public sectors, globalization has removed much of the ability of individuals to affect their immediate surroundings. 40 Noting here that the power to control socie ty is increasingly converging into the hands of a few elites and away from the masses, as a result of globalization.Further, Lingers argues that these feelings of hopelessness and desperation are considerably more likely to occur and to a more extreme extent in the more marginal groups within society, specifically minorities and the disadvantaged. 41 Significantly then, those within society who have been traditionally denied political, social and economic rights and control over their lives, are further disenfranchised by the processes of globalization.Armstrong contends that this powerlessness, fuels feelings of firstly hopelessness, and eventually an overwhelming frustration to alter ones lot in life. 42 This ‘solicitation process'43 of increasing frustration ultimately pushes individuals to cross a Violence threshold'. 44 At this point argues Glare rational choice is made that traditional peaceful means of protest and dissent are no longer effective, and violence becomes a ‘politics of last resort'. 5 The inability to control one's destiny as a result of globalization, it is argued has pushed those most drastically affected towards terrorism as a means of remonstration. The experience of globalization is incredibly complex and ambivalent, being unique to every nation, community and individual. Globalization through the removal of space and time, the distribution of knowledge and expertise and a growth in technological development, promises countless benefits, however it is these same developments that have catalysts a growth in religious fundamentalism and politically motivated violence.Significantly the compression of space and time has juxtaposed supposed universal religions against one another, provoking conflict; the notion of secularism and scientific discovery as unsurpassed has motivated a reassertion of religiosity, specifically a more extreme form; further the modern world ND the sacrifices from mainstream forces required to operate wit hin it, have aggravated an extreme and sometimes violent response, and finally, the growth of a powerful global elite, controlling the globe from a distant has resulted in feelings of powerlessness and generated frustration in the more marginal's pockets of the world.Globalization has delivered much progress for society, however the fact that the benefits of this progress are generally unevenly distributed and have disrupted many traditional cultures and beliefs, it has often provoked unforeseen consequences.

Timeline of Events in Ancient Babylonia

[Sumer Timeline] Late 3rd Millennium B.C. Babylon exists as a city.Shamshi-Adad I (1813 - 1781 B.C.), an Amorite, has power in northern Mesopotamia, from the Euphrates River to the Zagros Mountains. Â   1st Half of 18th Century B.C. 1792 - 1750 B.C. Collapse of Shamshi-Adads kingdom after his death. Hammurabi incorporates all of southern Mesopotamia into the kingdom of Babylon. 1749 - 1712 B.C. Hammurabis son Samsuiluna rules. The course of the Euphrates River shifts for unclear reasons at this time. 1595 Hittite king Mursilis I sacks Babylon. Sealand Dynasty kings appear to rule Babylonia after the Hittite raid. Almost noting is known of Babylonia for 150 years after the raid. Kassite Period Mid-15th Century B.C. The non-Mesopotamian Kassites take power in Babylonia and re-establish Babylonia as the power in the southern Mesopotamian area. Kassite-controlled Babylonia lasts (with a short break) for about 3 centuries. It is a time of literature and canal building. Nippur is rebuilt. Early 14th Century B.C. Kurigalzu I builds Dur-Kurigalzu (Aqar Quf), near modern Baghdad probably to defend Babylonia from northern invaders. There are 4 major world powers, Egypt, Mitanni, Hittite, and Babylonia. Babylonian is the international language of diplomacy. Mid-14th Century Assyria emerges as a major power under Ashur-uballit I (1363 - 1328 B.C.). 1220s Assyrian king Tukulti-Ninurta I (1243 - 1207 B.C.) atttacks Babylonia and takes the throne in 1224. Kassites eventually depose him, but damage has been done to the irrigation system. Mid-12th Century Elamites and Assyrians attack Babylonia. An Elamite, Kutir-Nahhunte, captures the last Kassite king, Enlil-nadin-ahi (1157 - 1155 B.C.). 1125 - 1104 B.C. Nebuchadrezzar I rules Babylonia and retakes the statue of Marduk the Elamites had taken to Susa. 1114 - 1076 B.C. Assyrians under Tiglathpileser I sack Babylon. 11th - 9th Centuries Aramaean and Chaldean tribes migrate and settle in Babylonia. Mid-9th to End of the 7th Century Assyria increasingly dominates Babylonia.Assyrian king Sennacherib (704 - 681 B.C.) destroys Babylon. Sennacheribs son Esarhaddon (680 - 669 B.C.) rebuilds Babylon. His son Shamash-shuma-ukin (667 - 648 B.C.), takes the Babylonian throne.Nabopolassar (625 - 605 B.C.) gets rid of the Assyrians and then strikes against the Assyrians in a coalition with Medes in campaigns from 615 - 609. Neo-Babylonian Empire Nabopolassar and his son Nebuchadrezzar II (604 - 562 B.C.) rule the western part of the Assyrian Empire. Nebuchadrezzar II conquers Jerusalem in 597 and destroys it in 586.Babylonians renovate Babylon to suit the capital city of an empire, including 3 square miles enclosed in city walls. When Nebuchadnezzar dies, his son, son-in-law, and grandson assume the throne in rapid succession. Assassins next give the throne to Nabonidus (555 - 539 B.C.).Cyrus II (559 - 530) of Persia takes Babylonia. Babylonia is no longer independent. Source: James A. Armstrong Mesopotamia The Oxford Companion to Archaeology. Brian M. Fagan, ed., Oxford University Press 1996. Oxford University Press.