Geography
The diverse nature of Geography has always attracted me to the subject, and the bridge it forms between the Arts and the Sciences reflects many of my interests. I am greatly enjoying the work which I am doing for the A level syllabus, on both the human and physical sides of the course, and would like to continue to study in both these fields. Geography gives the opportunity to accumulate a valuable range of skills, and I particularly enjoy the variety of analytical, numerical, bibliographical and research skills which I am called upon to use. The study of Geography will enable me to consider complex interactions between the human and physical environments, and the scope for useful research within the subject is very appealing. I have attended a number of Geographical Association lectures organised by my local branch, and look forward to taking responsibility for my own work in response to such stimulus.
My interest in Geography is reflected in my choice of supporting A level subjects. I have found them very helpful in furthering my understanding of issues such as ecology and the processing of raw data, where subjects overlap. The study of French has also helped me to appreciate European issues whilst maintaining a language which I enjoy. I plan to take a Gap Year with the G.A.P. Organisation, to work as a support teacher in a developing nation. This, I believe, will be a valuable experience, and allow me to gain some first hand case studies in social, spatial and physical geography, which may provide a foundation for further study. I am very interested in the developing world, and have actively supported Christian Aid campaigns, as well as speaking on the Economic and Environment Committee at a "Model United Nations" Conference. Whilst completing the Bronze and Silver Duke of Edinburgh Awards, I have been able to improve my cartographic skills, and observe a variety of landscapes, which has added to my interest in physical geography. Taking part in the Tall Ships race on an S.T.A schooner for my Gold Residential Award has also helped me to appreciate the value of team work and perseverance.
Now that we’ve made our way through the journey of Ken Jennings’ incredible book I feel as if it’s important for me to try to sway you to become more involved in geography. It’s a truly fascinating subject and can take you places you never thought you could ever visit. If you don’t want to leave your home, at least buy an atlas, map, or visit Google Earth. You never know what you could discover in your journey. If you don’t think maps or an atlas is your thing, you never know if you never try. Jennings created a journey, for me I would have never cared to take had it not been assigned as a college class assignment, but now I’m so glad I did. Jennings shined a different light on geocaching, and map hunting. He made it fun, interesting, and overall thrilling.
Hooper was an all-round good minister, the type people looked up to and “had a reputation of a good preacher, but not an energetic one: he strove to win his people heavenward by mild, persuasive influences rather than thither by the thunders of the Word” (Monteiro 2). The morning he decided to wear the veil, the towns people believed there was a change in his behavior. “But there was something…it was tinged, rather more darkly than usual, with the gentle gloom of Mr. Hooper’s temperament” (Monteiro 2). His fiancé leaves the engagement, leaving him to become emotionally and physically insane. At the end of the story, he is on his death bed where he reveals the veils
In “The minister’s black veil” The black veil Mr.hooper puts on is to prevent people from spying on his private life. The veil symbolized that human nature is blinded by sins and they way the town treated him after he started wearing the veil shows that there faith is blind they couldn't understand where he was coming from. “ Mr. Hooper's conscience tortured him for some great crime too horrible to be entirely concealed, or otherwise than so obscurely intimated. Thus, from beneath the black veil, there rolled a cloud into the sunshine, an ambiguity of sin or sorrow, which
The story “The Minister’s Black Veil” is symbolic of the hidden sins that we hide and separate ourselves from the ones we love most. In wearing the veil Hooper presents the isolation that everybody experiences when they are chained down by their own sins. He has realized that everybody symbolically can be found in the shadow of their own veil. By Hooper wearing this shroud across his face is only showing the dark side of people and the truth of human existence and nature.
He knows that everyone else should be wearing a black veil because they are all hiding their secret sin as well. Mr. Hooper feels that his secret sin is a very evil thing and he doesn't want anyone else to know about it. The people in his congregation don't understand why he has to cover his face like that and they treat him a lot differently now just because he has the veil over his face. Mr. Hooper doesn't understand why his people would treat him any differently because he hasn't changed at all as a person, he has just changed his appearance somewhat and people shouldn't judge one another on their appearance, they should be judged on their inward qualities. Mr. Hooper feels that he is doing what is good by shielding the world of his sin and part of the problem his congregation has is that they too have a secret sin and they don't want to own up to the fact that they do and admit it.
sanitary to get rid of waste. Since the littluns are not really old enough to
The United States embargo of Cuba has its roots planted in 1960, 53 years ago, when “the United States Congress authorized President Eisenhower to cut off the yearly quota of sugar to be imported from Cuba under the Sugar act of 1948… by 95 percent” (Hass 1998, 37). This was done in response to a growing number of anti-American developments during the height of the cold war, including the “expropriation of United States-owned properties on the island… [and] the Soviet Union [agreeing] to purchase sugar from Cuba and to supply Cuba with crude oil” (Hass 1998, 37). Bad sentiments continued to pile up as Cuba imposed restrictions on the United States Embassy and especially when, after the United States “officially broke off diplomatic ties with Cuba, and travel by United States citizens to Cuba was forbidden ... Castro openly proclaimed his revolution to be ‘socialist’” (Hass 1998, 38). The day after this, the Bay of Pigs invasion occurred, but it failed in its job to topple Castro (Hass 1998, 38). Left with no diplomatic options and a failed military attempt, the United States decided that the only way to end Castro’s socialist regime was to sever all ties, and from 1961 to 1996, a series of acts were passed prohibiting the majority of trade and interaction with Cuba. (Hass 1998, 38).
In Lord of the Flies, Golding is able to exemplify intelligence, violence, and leadership, through the behaviors, responses, and actions of Piggy, Jack, and Ralph, respectively. Golding provides insight into the delicate touch-and-go basis of human nature, something that to this day has yet to be fully understood.
Writing a self-reflective tirade is perhaps one of the most difficult tasks to perform. I have found myself pondering this topic for an unusually long time; no one has ever asked me to write about my culture-- the one thing about myself which I understand the least. This question which is so easy for others to answer often leads me into a series of convoluted explanations, "I was born in the U.S., but lived in Pakistan since I was six. My brothers moved to the US when I was thirteen" I am now nearly twenty, which means I have spent half my life being Pakistani, the other half trying to be American, or is the other way around?
The Minister’s Black Veil, written by Nathaniel Hawthorne in 1836, is a parable about a minister, Mr. Hooper, who constantly wears a mysterious black veil over his face. The people in the town of Milford, are perplexed by the minister’s veil and cannot figure out why he insists on wearing it all of the time. The veil tends to create a dark atmosphere where ever the minister goes, and the minister cannot even stand to look at his own reflection. In Nathaniel Hawthorne 's literary work, The Minister 's Black Veil, the ambiance of the veil, separation from happiness that it creates, and the permanency of the black veil symbolize sin in people’s lives.
The Cuban Embargo, also known as “el bloqueo” to Cuban citizens, was declared by the United States in 1960 to eliminate imports of Cuban goods. When the embargo was first set, it was only to eliminate food and medicine, but then on Feb. 7th, 1962 the embargo was extended to all exports. President Kennedy announced the embargo citing, “the subversive offensive of Sino-Soviet communism with which the government of Cuba is publicly aligned” (Galeano). “We have a hemispheric commitment to freedom and democracy and respect for human rights”, said Jose Cardenas, a former National Security Council staffer on Cuba. With only 90 miles of sea between the U.S. and Cuba the embargo chokes off Cuba’s number one trade partner and tourism of the island.
When Sartre says, “We are left alone, without excuse. That is what I mean to say that man is condemned to be free” (Sartre 32), he is speaking of man’s autonomous life; which is human independence and freedom to will one’s actions. Because God, according to Sartre, did not create man we are self-creating. Through human intelligence comes essence, the intrinsic nature or indispensible quality of something, but essence only comes after human existence. Creating ones own essence allows man to be free because we create what we are, rather then our identities being given to us. The only guidance man gets is from themselves because man is left alone in the universe, which in-turn makes man responsible. Man has no one telling him what to do, there may be laws but they are man made and because they man made no one has true control over man.
In “The Minister’s Black Veil” Mr. Hooper shocks his townspeople by putting a veil permanently on his face. The veil is a paradox of concealment and revelation (Carnochan 186). Although it is concealing Mr. Hooper’s face, it is made to reveal the sins in society. The townspeople first believed that the veil was being used to hide a sin that Mr. Hooper had committed. Mr. Hooper says that the veil is supposed to be a symbol of sins in general, however the townspeople ignore the message and still focus on his sinfulness. The townspeople know that they have sinned, but they use Mr. Hooper as their own “veil” to hide their sins. Because the townspeople are so caught up on his sins, they fail to figure on the message behind Mr. Hooper’s action and
From the beginning of the story, Mr. Hooper comes out wearing a black veil, which represents sins that he cannot tell to anyone. Swathed about his forehead, and hanging down over his face, Mr. Hooper has on a black veil. Elizabeth urged, “Beloved and respected as you are, there may be whispers that you hid your face under the consciousness of secret sin” (Hawthorne 269). His fiancé says that in the black veil there may be has a consciousness of secret sin. Also, he is a parson in Milford meeting-house and a gentlemanly person, so without the veil, Hooper would be a just typical minister, “guilty of the typical sins of every human, but holier than most” (Boone par.7). He would be a typical minister who is guilty of the typical sins of every human without the black veil. Also, Boone said, “If he confesses his sin, the community can occur” (Boone par.16). If he confesses his sin about the black veil, all of the neighbors will hate him. Last, he said, “so, the veil is a saying: it is constantly signifying, constantly speaking to the people of the possibility of Hooper’s sin” (Boone par.11). Mr. Hooper’s veil says that he is trying to not tell the sins about the black veil. In conclusion, every people have sins that cannot tell to anyone like Mr. Hooper.
De, Blij Harm J., and Peter O. Muller. Geography: Realms, Regions, and Concepts. New York: J. Wiley, 1997. 340. Print.