The Townshend Duties refer Essay Example for Free

The Townshend Duties refer Essay The Boston tea party is seen as having played a gigantic role in providing impetus to the American Revolution. It refers to an incident that happened on December 16, 1773, pitting the colonists against the British. A group of Americans from Boston pretending to be natives dropped large consignments of tea in to the ocean as a form of protests against the selective and punitive taxation; it was a culmination of anger that had been building over the British policies. Earlier in 1770, the Townshend Duties had been done away with, following concerted protests by the colonists. The Townshend Duties refer to a number of taxes introduced by Charles Townshend aimed at the colonists to finance tax cuts in England. The Townshend duties were repealed but the tea duty still remained (Hawkins, 33). To circumvent such punitive charges, the American population boycotted the British tea opting to buy the one smuggled from Portugal. This resulted to huge losses and debts to the East India Company that was importing the tea. In response to this boycott and to help the company survive, the British introduced the Tea Act. This act sought to remove taxes on tea imports. The East India Company could now import the tea and sell it at a price below the smuggled one. The boycott though persisted with most colonists refusing the temptation of buying cheaper tea, as doing so would be bowing to the British and accepting the punitive tax. The smugglers were foreseeing a big dent in their ventures and were at the forefront with the boycotting campaigns. The call no taxation without representation took a new momentum (Ketchum, Richard, 19). The Tea Act was greatly opposed with most merchants opting to send it back. In Boston however, this was not the course of action taken. The building up protests and strong opposition to the brutish taxation regimes was rife in the air. Bostonians led by a liberalist Samuel Adams, could not allow the offloading of the tea shipments and were demanding that it be taken back to England. Thomas Hutchinson, who was the governor then, was adamant that the ships had to pay the duty first. This is what prompted a group of Bostonians to secretly board the ship, emptying the contents in the sea harbour. Over three hundred chests of tea were dropped in to the harbour sparking a huge outrage back in Britain with most politicians pressing for compensation. The colonists were unapologetic and the parliament vowed to introduce even more punitive policies and hence the Intolerable Acts. Intolerable Acts refers to a number of laws introduced by the British aimed at Bostonians, in retribution for the destruction of the tea imports. It is ironical for these laws were supposed to serve as a lesson to those states that wished to put up a defiant face. However, in the real sense, they intensified resentment towards the British and helped fuel the calls to the American Revolution. The Boston tea party helped coalesce the colonist resentment and defiance against the British repressive laws and came at a time when liberalists were intensifying their clarion calls against the British. Though aimed at the Tea Act, it had an overall effect of awakening interests towards a revolution that was to take place a few years later. Works Cited Hawkins, A Retrospect of the Boston Tea Party, pp. 31-39. Ketchum, Richard, Divided Loyalties, How the American Revolution came to New York, 2002,19

Marae Essay examples -- Sociology, Māori culture

From a modern day perspective, the purpose of the marae has been as a place for the more official parts of MÄ ori culture. The marae are unequalled places of importance. "Marae hold the knowledge of the MÄ ori culture. They are the repositories of their history, their stories, and their existence." Ratima, 2010. Importantly, as highlighted in the creation story in Ahorangi Genesis, the ancestor link is through Tane, as the whare is an embodiment of Tane. His precious gift was te whare kura as a physical structure to house knowledge which can be viewed as the parallel to the human â€Å"structure†. Whereas in earlier times, the term marae applied only to the open area, often now called marae-atea, in front of the whare, today the term marae is commonly used to describe the entire compound (Tauroa & Tauroa, 1986). The whare (tipuna or nui), sometimes called meeting house, reads, to the initiated, like a history book. With arms outstretched in welcome, the body of the ancestor, generally endowing his name to the marae, is represented by the whare. His carved form, tekoteko, is atop the roof (maori.org.nz, 2011). The carved pieces under the head and down towards the ground- maihi, represent the arms, with the tahuhu or centre ridge pole being the spine of the ancestor, then the heke, or rafters, running off the tahuhu on both sides representing the ribs. In the fully carved whare, the walls are adorned with poupou or carvings, as well as tukutuku, or woven panels. The uprights, normally two, hold up the tahuhu, representing the connection between Ranginui, the sky father and Papat uanuku, the earth mother, (mÄ ori.org.nz) (Tauroa & Tauroa 1986). â€Å"Carvings of the ancestors serve to preserve history† (Graham, 1997, p. 38). Looking back... ...on by NZQA for its courses in crafts and MÄ ori arts and carving, hospitality and employment skills (Christchurch city council, 2011). Incredibly, in keeping pace with technological advances, we have virtual marae, as shown by the artist Lisa Reihana, who has created her own virtual marae, accessible to MÄ ori living worldwide, using photography and video (visualarts.qld.gov.au). In conclusion, as an institution, the marae stands for much more than the official parts of MÄ ori culture. It has its own system, its own learning and its own function. It is operaring still as Tane’s gift to mankind. Education is dominant on Marae, which now provide pathways to degrees, trade training and other NZQA opportunities. Marae are leading the way, taking their proper place in MÄ ori society. â€Å"Marae are the foundation of MÄ ori autonomy and tinorangatiratanga† ( Ratima, 2010). Marae Essay examples -- Sociology, MÄ ori culture From a modern day perspective, the purpose of the marae has been as a place for the more official parts of MÄ ori culture. The marae are unequalled places of importance. "Marae hold the knowledge of the MÄ ori culture. They are the repositories of their history, their stories, and their existence." Ratima, 2010. Importantly, as highlighted in the creation story in Ahorangi Genesis, the ancestor link is through Tane, as the whare is an embodiment of Tane. His precious gift was te whare kura as a physical structure to house knowledge which can be viewed as the parallel to the human â€Å"structure†. Whereas in earlier times, the term marae applied only to the open area, often now called marae-atea, in front of the whare, today the term marae is commonly used to describe the entire compound (Tauroa & Tauroa, 1986). The whare (tipuna or nui), sometimes called meeting house, reads, to the initiated, like a history book. With arms outstretched in welcome, the body of the ancestor, generally endowing his name to the marae, is represented by the whare. His carved form, tekoteko, is atop the roof (maori.org.nz, 2011). The carved pieces under the head and down towards the ground- maihi, represent the arms, with the tahuhu or centre ridge pole being the spine of the ancestor, then the heke, or rafters, running off the tahuhu on both sides representing the ribs. In the fully carved whare, the walls are adorned with poupou or carvings, as well as tukutuku, or woven panels. The uprights, normally two, hold up the tahuhu, representing the connection between Ranginui, the sky father and Papat uanuku, the earth mother, (mÄ ori.org.nz) (Tauroa & Tauroa 1986). â€Å"Carvings of the ancestors serve to preserve history† (Graham, 1997, p. 38). Looking back... ...on by NZQA for its courses in crafts and MÄ ori arts and carving, hospitality and employment skills (Christchurch city council, 2011). Incredibly, in keeping pace with technological advances, we have virtual marae, as shown by the artist Lisa Reihana, who has created her own virtual marae, accessible to MÄ ori living worldwide, using photography and video (visualarts.qld.gov.au). In conclusion, as an institution, the marae stands for much more than the official parts of MÄ ori culture. It has its own system, its own learning and its own function. It is operaring still as Tane’s gift to mankind. Education is dominant on Marae, which now provide pathways to degrees, trade training and other NZQA opportunities. Marae are leading the way, taking their proper place in MÄ ori society. â€Å"Marae are the foundation of MÄ ori autonomy and tinorangatiratanga† ( Ratima, 2010).

Paikea’s Determination to Become the Chief

Paikea’s Determination to Become the Chief Whale Rider by Niki Caro is a story about a 12 year old girl who is the true heir to be chief of the tribe but her grandfather, following Maori traditions, believes that the role of chief is to be the first born son of the chief only. Throughout the movie, Paikea is determined to prove that she is the true heir and can be the chief of the tribe. This movie shows how she struggles to get her grandfather’s approval due to his beliefs and the tribe’s tradition which dates back to ancient times.By the end of the story he realizes that Pai is the one and only heir to be chief of the tribe. Throughout the story Paikea must prove to her grandfather that she has courage, determination, and that she has the ability to lead the people of the tribe. Pai cares about her tribe, their culture, and their traditions. Although she is only twelve years old, Pai shows leadership abilities and she is always right by her grandfather’s side. She wants to learn the traditions, so if her dreams of becoming the chief work out, she can pass them on to the rest of the tribe and be a good leader.Paikea is trying to show that she is a strong, courageous girl and she can be a good chief. One side of her wants to prove to her grandfather she can be chief and she wants him to love her even though she is a girl, and the other half wants to prove that a girl can be just as good of a leader as a boy. Paikea shows courage because even though her grandfather has his disbeliefs in her and being the chief, she does whatever it takes to prove to him that she was just as good as any boy in the tribe. Paikea is very determined to learn the ways of her people.She looks through the windows and into the classroom where her grandfather is teaching the boys how to fight since she is not allowed to participate and learn with them. She asks her uncle to teach her how fight like the boys, and soon she becomes very good at fighting and can s ay some chants that only boys are supposed to know. Although her grandfather does not want Pai to learn and know any of the male traditions of the tribe, learns them, and is better than the boys. She is determined to prove to her grandfather that she can be the chief and be better at it than any boy in the tribe can.At the end of the movie Paikea rides the whale out to sea; her grandmother gives the whales tooth to Koro that Pai retrieved from the lake when none of the boys could get it. After these two important events, he now knows that Paikea has the courage, determination, and the ability to become the chief of the tribe. Paikea inspires her uncle to teach her the taiaha, a stick used for fighting. Women were forbidden to board a waka, a fighting ship of the Maori tribe, and Paikea is able to sit in her dad’s waka with Koro at her side and she leads them off in a chant.As the waka leaves all the villagers gather around the beach with excitement and perform a ritual ceremo ny as the waka heads out to sea celebrating the new heir to the chief. None of this would have been possible had Pai not fought traditions and had the determination to become the leader of the tribe Throughout the movie Whale Rider, Paikea has many struggles; although she didn’t know them she lost her mother and brother when she was first born, her father moving to Germany because he is not able to care for her, and her trying to get her grandfather’s approval.Though she has these struggles she is still determined to prove to that she has what it takes to become chief of the tribe. Paikea is an inspiring young girl, she helps her uncle become a better person and she makes her family and the people of the tribe very happy by proving she has the courage to save the whales when her grandfather failed. By the end of the movie Paikea’s grandfather finally accepts the fact that she is the chief when her grandmother gives him the necklace of the with the whale’s tooth, which Paikea retrieved when none of the boys in her grandfather’s fighting class could do it.

Public Prayers at High School Sporting Events Essay example

Public Prayers at High School Sporting Events The Supreme Court has just received Santa Fe v the people, in this case the students was banned from saying a prayer at a foot ball game . The constitution protects the right to free speech. Therefore, there is no reason for this case to have come up in the first place. If someone does not want to hear a prayer, they do not have to listen to it. If I were the judge I would rule that banning prayer at school events is unconstitutional. The first reason I would use that banning prayer is unconstitutional is the first amendment to the constitution says, â€Å" Congress shall make no laws against free expression of religion†. The right to free expression of religion is one of the fundamental†¦show more content†¦It is a shame that we have a few people that think the separation of church and state means that the school can not even have a prayer. This I not what the forefathers mint when they wrote that the separation of church and state in to the constitution. The second reason I would rule banning a student from praying at any school event is, it would be a violation of their free speech. This is the right to say you do not think a prayer should be said at a high school sporting event or the right to say a prayer if you so wish. Some people say that saying a prayer before a high schools event infringes on other peoples rights. It is surprising to me how some people can not see their banning saying a prayer infringes on their own rights. I believe that people should be more tolerant and consecrate of the people around them. The third reason I would rule a student can pray before an event is that the United States is a nation founded on prayer. Many long hours of prayer went in to the constitution when it was being written. When the United States public schools were founded they started the school day with a prayer. A prayer is before every presidential inauguration speech. If it is all right for a prayer to be said at a government function on notional TV. then why should high school students not be allowed to say one before a foot ball game. If this case came up before me in the Supreme Court I would rule that the high school can not ban studentsShow MoreRelatedPrayer at Public School Athletic Events1007 Words   |  5 PagesPrayer at Public School Athletic Events -Can We Get a Moment of- -Silence Here?- If public schools are just that, public, then why is the issue of prayer in school such a prominent and controversial debate especially when most of the public wants prayer in school? The first amendment grants the right to free speech, yet everyday students are punished and ridiculed for their beliefs. Is this a fair system? 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