Saving the Children

Throughout history children have been deliberately killed, abused, and neglected by rulers, society or parents. Child abuse is an injury or pattern of injuries to a child that is not accidental. According to the National Center on Child Abuse and Neglect, in 1995 about 2. 9 million children in the United States were reported as abused or neglected to government agencies that investigate child abuse. Child abuse can be hard to recognize sometimes because it is often under the name of spanking or discipline ( According to the National Committee for the Prevention of Child Abuse, par. 1). Even when the state takes children away from parents because of the severity of the abuse, parents sometimes deny that they did anything wrong (par. 2). But when does discipline become abuse? According to Utah State law, if you spank a child too hard and he/she gets a bruise, that technically counts as an incidence of child abuse (par. 2). Refraining from physical punishment, as practiced by parents and recommended by children psychologist today, would have shocked parents of earlier times (Murdock 7). Before the 1960 s parental discipline often took the form of physical punishment. When spankings became beatings physical abuse prevailed (7). Child abuse does not only consist of physical abuse. There are several types of child abuse, and unfortunately, some children experience more than one. Physical abuse includes deliberate acts of violence that injure or even kill a child. Unexplained bruises, broken bones, or burn marks on a child may be signs of physical abuse. The average age of victims of physical child abuse is eight years old (Wallace 33). Twenty-seven percent of all child maltreatment cases involve physical abuse. Three percent of these cases involve life-threatening injuries such as poisoning, fractures, or brain damage. Fourteen percent involve minor injuries, including bruises, cuts or shaking. The remaining eleven percent are unspecified injuries (33). The data is probably a low estimate of the true incidence of abuse since there is no exact method of determining unreported cases. Sexual abuse occurs when adults use children for sexual gratification ( According to the National Committee for the Prevention of Child Abuse, par. ). Sexual abuse may begin with kissing or fondling and progress to more intrusive sexual acts, such as oral sex and vaginal or anal penetration. Experts estimate that one out of every three or four girls and one out of every seven to ten boys below the age of eighteen are violated (Murdock 11). Other acts that use children as sexual objects, such as, child pornography and subjecting children to view sexual acts committed by adults, are also include in the definition of child sexual abuse (Gitterman 346). The US Department of Health and Human Services categorizes sexual abuse into three groups: intrusion (evidence of actual penile penetration), molestation with genital contact (acts where some form of actual genital contact had occurred), and other or unknown sexual abuse (unspecified acts not known to have involved actual genital contact: e. g. , fondling of breasts or buttocks, exposure) (11). Mary Pipher, the author of Reviving Ophelia, states in her book that she had seen a bumper sticker on a young man s car that read: If I don t get laid soon somebody s gonna get hurt (Pipher 219). This is the sick society we live in, on any given day in America, 480 women and children will be forcibly raped, 5,760 women will be assaulted by a male intimate partner and four women and three children will be murdered by a family member (219). Emotional abuse, another type of child abuse, destroys a child s self-esteem and undermines his confidence (Landau 36). Such abuse commonly includes repeated verbal abuse of a child in the form of shouting, threats, and degrading or humiliating criticism (36). Other types of emotional abuse are confinement, such as isolation or denying a child friends (39). The most common form of child abuse is neglect. Neglect makes up almost half of the confirmed cases of child abuse in the 1990 s ( According to the National Committee for the Prevention of Child Abuse, par. 1). Physical neglect involves a parent s failure to provide adequate food, clothing, shelter, or medical care to a child (par. 1). About fifty-five percent of children who are mistreated suffer from severe neglect (Morales, par. 6). These are very young children who are abandoned or left alone for more than forty-eight hours, aren t fed, do not receive needed medical treatment, or are not sent to school for days at a time (par. ). Emotional neglect occurs when a parent or caretaker fails to meet a child s basic need for attention and comfort. According to a study done by the US Department of Health and Human Services, 223,000 children or 3. 5 per 1,000 suffer from emotional neglect ( Murdock 103). Emotional neglect can also be in the form of overprotective restrictions that further immaturity and emotional overdependence. Young adults who have been abused often confuse the concept of the family. To them, violence, anger, and fear are common. They may also confuse love with violence r love with sex. Because of these family distortions some victims have a hard time receiving help (Jacklitsch & Powers 24). The consequences of child abuse are unfortunate. A child assaulted by a parent loses self-respect, hope, and trust and with no choice available, resorts to doing what they were taught, the only thing they know, abuse (Fong 27). The psychological effects of abuse include depression, low self-esteem, loss of trust, anxiety, denial, problems with establishing intimacy, feelings of futurelessness, and family distortion (Jaklitsch & Powers 20-28). Confirmed by several studies, researchers have demonstrated that depression is one of the most commonly reported symptoms by adults who were sexually abused as children (21). Low self-esteem, as well, is a symptom among young people. They approach situations feeling inferior and are afraid to hope (22). A loss of trust is also common. Experiences with their own parental figures has taught them not to count on adults for support, guidance, or protection (22). Maltreated teenagers are filled with anger caused by years of pain and rejection. They become afraid when under stress of minor frustrations. Underneath the anger is pain, which makes these young people particularly vulnerable to additional disappointment and mistreatment (23). Denial is a natural response to painful experiences. Some of the behaviors in which these young people hide their denial are through drugs, alcohol, constant listening to music, sexual activity and aggression (23). Establishing intimacy is difficult for maltreated adolescents because their feelings were often discounted. They must realize that they are not responsible for their maltreatment 23-24). Many abused children feel hopeless. They have little faith in the future because they have learned to expect little or nothing of what they hoped for as children (24). A great deal of abuse happens secretly in the privacy of people s homes. Too often we only hear about the most sensationalized cases of abuse: those that reach television, radio, and newspapers (Landau 12). However, more subtle forms of abuse take place in households around the world on a daily basis (13). Why are so many children severely neglected and abused by those responsible for their care? Research has clearly revealed that child abuse is not associated with race or ethnicity in this country. The strongest correlating factor is poverty. However, abuse is found at all socioeconomic levels (Morales, par. 8). Parents who live on less than $15,000 a year are more likely to abuse their children than those who earn more than $30,000 per year (par. 8). Drug and alcohol abuse is also highly associated with child abuse. As a group, the largest number of children who are abused or neglected grew up having one or more alcoholic parents (Murdock 90). Substance abuse undermines adults ability to function in many areas, including parenting, work, and personal life (Morales, par. 9). There is also a strong relationship between stress and violent physical outburst directed at youngsters who are at the wrong place at the wrong time. Abusive mothers report high levels of parental-stress which they claim is brought about by their child s poor compliance with behavior-directed instructions and their own tolerance levels towards their child s behavior (Busby 47). Stress that is brought on by a variety of conditions raises the risk of child abuse within a family. These conditions include unemployment, illness, poor housing conditions, a larger-than-average-family size, the presence of a new baby, a disabled person in the home, or the death of a family member, but as always, families living in poverty make up the majority of reported child abuse cases. An important resource to help manage personal stress is the support of others e. g. , a spouse, relative, or friend (Morales, par. 10). Sexual abuse is driven by several destructive factors. Often, the perpetrator was sexually victimized as a child or youth and, unlike others, did not heal from the experience. The result frequently is distorted sexual drives and emotional needs. Divorce and single parenting expose children to other men who do not have a biological or long term commitment to youngsters well-being. Not to mention the erotic society that we live in which includes some men who have not learned or found a way to manage their sexual needs (par. 11). We must make an effort to prevent child abuse before it occurs. The process through which children are taken out of their homes and placed in the care of their economically poor relatives (usually grandparents), which occurs in almost fifty percent of cases, is a weak solution. It is costly, oftentimes leaves children in a state of emotional instability, and adds economic strain to the financially poor grandparents who are trying to raise their kin; and generally it is too late to prevent permanent damage to the child from years of abuse (Morales par. 15). The only hope in preventing much of this is for society to set an expectation for prospective and new parents to prepare themselves for the role. Parenting must be taken on with the utmost responsibility (par. 16). Next, private and public organizations, such as, churches, YMCA s community colleges, and city-funded community centers, could create family resource centers where parents could find practical information on parenting, classes for parents and kids, as well as childbirth classes (par. 17). Fortunately, some parenting programs have already been established. According to the National Committee to Prevent Child Abuse (NCPCA), child maltreatment is a complex problem with a multitude of causes, an approach to prevention must respond to a range of needs (Donnelly, par. 1). The NCPCA has devised a strategy that consists of a variety of community-based programs to prevent child abuse. Hopefully, these programs will provide parents and children with the education and support necessary for healthy family functioning (par. 1). Some of the prevention programs include the prenatal support program. Its purpose is to prepare individuals for the job of parenting. Currently, home visitation is the most innovative prevention program used in approaching the difficulties of educating and supporting the at-risk-family (par. 3). Treatment for abused children include therapeutic day school programs as well as day hospital programs, residential programs, and home and clinical setting treatment. These programs concentrate on improving the emotional and developmental skills of younger children and psychodynamic treatment for children in older age groups (par. ). Child abusers must be stopped, closely monitored or removed from society before any more young people are damaged for life. While hospitals, schools, and community agencies have a critical role in preventing child abuse, they cannot do it alone. Educational campaigns are necessary to make the public aware of how severe child abuse is and how individuals can make a difference. The effectiveness of diminishing child abuse will only be realized when there is a fully aware public committed to preventing child abuse.

Output Research on Indigenous People’s Group

All Aeta communities have adopted the language of their Austronesian neighbors, which have sometimes diverged over time to become different languages. These include, in order of number of speakers, Mag-indi, Mag-antsi, Abellen, Ambala, and Mariveleno. II. CUSTOMS/ TRADITIONS †¢Religious Beliefs and Practices ?There are divergent views on the dominant character of the Aeta religion. Those who believe they are monotheistic argue that various Aeta tribes believe in a supreme being who rule over lesser spirits or deities.The Mamanua believe in the supreme Magbabaya while the Pinatubo Aeta worships Apo Namalyari. According to anthropologist E. Arsenio Manuel, the Agta believe in a supreme being named Gutugutumakkan. Manuel notes other lesser deities of the Agta; Kedes, the god of hunting; Pawi, the god of the forest; and Sedsed, the god of the sea. There are four manifestations of the â€Å"great creator† who rules the world: Tigbalog is the source of life and action; Lueve ta kes care of production and growth; Amas moves people to pity, love, unity, and peace of heart; while Binangewan is responsible for change, sickness, and death.These spirits inhabit the balete tree. †¢Marriage ?After the bride and the groom have fed each other with a handful of rice supposedly blessed by god, a â€Å"mabalian† or a priest conducting the ritual would gently knock the couples’ heads to perfect the marital vow. †¢Dressing ?The traditional clothing of the Aeta is very simple. Cloth wraparound skirts are worn by the women when young. Elder women wear bark cloth, and the elder men loincloths. The old women of the Agta wear a bark cloth strip which passes between the legs, and is attached to a string around the waist.Today most Aeta who have been in contact with lowlanders have adopted the T-shirts, pants and rubber sandals commonly used by the latter. †¢Music ?The Aeta have a musical heritage consisting of various types of agung ensembles †“ ensembles composed of large hanging, suspended or held, bossed/knobbed gongs which act as drone without any accompanying melodic instrument. †¢Livelihood/ Handicraft ?The most common form of Aeta visual art is the etching found in their daily tools and implements. This is done on the outer surfaces of various household containers/utensils and ornaments.Bamboo combs are decorated with incised angular patterns. Geometric designs are etched on arrow shafts. They are also skillful in weaving and plaiting. For example, the Mamanua, like other Aeta groups, produce excellent nego or winnowing baskets, duyan or rattan hammocks, and other household containers. III. GEOGRAPHY/ TERRAIN ?Aetas are found in Zambales, Tarlac, Pampanga, Angeles, Olongapo, Panay, Bataan and Nueva Ecija. But because of the Mount Pinatubo eruption, some of them move to resettlement areas in Pampanga and Tarlac. 2. THE B’LAANS I. CULTURE The basic culture is dry cultivation of a broad range of food pla nts including rice, supplemented by food gathering and hunting. Culture change is in an advanced stage. The B’laan language is classified in a group that includes the Tiruray and T’boli, which are distinct from the central Philippine group. The same pattern of scattered settlements exists among the group although the houses generally remain within sight of each other near swidden fields. Rice, corn, and millet are planted. Corn is gradually supplanting rice as the staple. Gardens are planted to sugar cane, bananas, and rootcrops.Each neighborhood is organized under a local datu who has autonomous authority over an area depending on his personal influence. The position is supposedly hereditary and follows a rule of the firstborn assuming the position. The lebe is the B’laan equivalent of the Bagobo magani. II. CUSTOMS/ TRADITIONS †¢Farming ?B'laans adheres to sedentary form of agriculture and engage in other economic endeavors for their subsistence and devel opment. Although many have adapted the ways of the modern Filipino and have been integrated into the main body politic, they still believe and practice their indigenous rituals and customs.B'laans observe certain rituals in their planting cycle. In these rituals, they make offerings to their deities requesting for signs to know where to best make a clearing for a particular planting season. One of this is the mabah or offering to the deities requesting omens that would help them choose the fields for planting. B'laans practice swidden farming as the main agricultural method. They grow rice, corn, sugarcane, banana, papaya, and other rootcrops. Some of their crops are used as barter commodities in exchange for tools and other utensils that they need. †¢Marriage ?Parents arrange the marriage of the children.They are the ones who decide for their future partners. Children are suppressed of their right to refuse. The B'laan practice giving of sunggod or bride price wherein the brid e price wherein brides family especially the father and close raltives demand valuable things and animals such as agong, carabao, horse from the grooms family. The wedding is officiated by a Fulong with the presence of the elders in the community. For them, wedding is the merriest celebration which usually lasts for four days. The people in the community enjoy the saf kain, aparty prepared by the groom's family at the bride's wife.A muli agno (welcome party) is also being held by the groom for his wife. The men especially the Bong Fulong and the Dad Tua are polygamous, men are allowed to have many wives for as they are capable to give sunggod (dowry) and can feed his family/ies. Having many wives is a symbol of power and influence. To be a Bong Fulong's wife who is able to give birth to many sons symbolizes prestige and high status. †¢Burial ?The B'laan does not use chemicals to preserve their dead instead the dead body is wrapped with tadtad or broken bamboo then tied with uwa y (rattan) and hang in the tree.It should be done within 24 hours from the time the person dies. They believe that hanging the cadaver in a tree is a form of respect to the dead person because if it is buried underground, the earthworms and other soil organisms will feed on the flesh of the person while if it hanged the cadaver will decompose in a natural way. †¢Music ?The B’laan use musical instruments extensively with their rituals and dances. The instruments run the full range of idiophones (percussions), zithers (bamboo tubes with strings), chordophones (wooden lutes), and aerophones (flutes and reeds). Dressing ?The people of these tribes wear colorful embroidered native costumes and beadwork accessories. The women of these tribes, particularly, wear heavy brass belts with brass ‘tassels' ending in tiny brass bells that herald their approach even when they are a long way off. †¢Livelihood/ Handicraft ?They are famous for their brass works, beadwork and t' nalak weave. III. GEOGRAPHY/ TERRAIN ?The B’laans is one of the indigenous peoples of Southern Mindanao in The Philippines. Their name could have derived from â€Å"bla† meaning â€Å"opponent† and the suffix â€Å"an† meaning â€Å"people†.Other terms used to refer to this group are Blaan, Bira-an, Baraan, Vilanes, and Bilanes. The B’laan, are neighbors of the T'boli, and live in in Lake Sebu and T'boli municipalities of South Cotabato, Sarangani, the southeastern part of Davao and around Buluan Lake in North Cotabato. 3. THE T’BOLI’S I. CULTURE ?Only a few T'boli are Christian or Islamite. More than 95 percent of The T'boli people still has their animistic religion. They were hardly influenced by the spread of the Islam on the island. The Spaniards too, didn't succeed to Christianize the T'boli during the Spanish colonial period.Main reason was that the T'boli withdrew to the hinterlands in the uplands. ?The T'boli still beli eve in spirits who live on several places in the natural environment. II. CUSTOMS/ TRADITIONS †¢Farming ?In the past the T'boli practiced the primitive way of agriculture â€Å"slash and burn†. â€Å"Slash and burn† means that the people will clear a part of the forest by cutting the big trees and burning the lower and smaller trees and bushes, after which they use the cleared plots as arable land for some years without any fertilization.Rice, cassava and yams were the most important agricultural products. Next to that, the people went hunting or fishing for additional food. For years slash and burn is no longer possible. The forests are gone by intensive economic activities as foresting. At present The T'boli live in the mountains. Agriculture is the only source of income. Some foreigners, in cooperation with the aid organization Cord Aid, succeeded in developing some hectares of arable land in the last few years. Nevertheless, the T'boli live in poor circumstanc es; a struggle for live. †¢Courtship Blit B'laan is a courtship dance of the B'laan people of Davao del Sur in which the dancers mimic the behavior of forest birds in the mating season. Two male dancers that represent richly-plumed male birds eye three females. The females try to hide from the males, burying their heads under their wings, which are represented by their malongs. Still, the aggressive males pursue them. †¢Marriage ?Sla-i (marriage arrangements) are considered lousy without t’nalak during the exchange of kemu (traditional properties) such as heirlooms, gongs, horses, work animals, ancient swords and other tribal artifacts. †¢Burial Just like the other indigenous peoples in the country, the T’bolis of South Cotabato in Southern Mindanao has interesting burial rituals. Grieving starts when the tau mo lungon (coffin maker) or an elder who has been summoned to ascertain the death gives a wrenching cry. Upon hearing the cry, the family members s tart weeping. If the dead is a child, he or she is simply wrapped in a blanket (nga sadan-kumo) or a mat (igam) and then suspended on a big tree. However, if the dead is an older child or an adult, he or she is wrapped and then placed in a lungon (coffin) together with his or her important belongings.The finances of the dead play a vital role in the type of burial as well as the length of wake given him or her as these must be exhausted before he or she is buried. Hence, the wake could last for a week up to five months. Before the coffin is sealed, the relatives of the dead stroke the corpse as a last farewell. Then the coffin is closed and tied firmly with a darnay. It is at this point that the weeping and grieving come to a halt. The T’bolis bury their dead at night. Before the coffin is brought out of the house, the tau mo lungon breaks a bamboo water container called kobong.As the container breaks, the people let off a shout. The coffin is then brought around the house, a nd then carried out into the burial site. Only the men are allowed to accompany the cortege. At the site, the coffin is placed in a small house-like structure fitted into the pit. After the coffin is settled on the grave, the people sit down for a meal, leaving some of it on the grave. After the meal, the tau mo lungon breaks an earthen jar, after which the people start leaving the site in a single file, following the order in which they had come, kuloy or plumelike flowers of talahib on their head.Reaching the house, they jump over two T’boli knives (Kafilan or Tok) stuck on the ground forming an X. Then they bathe in a nearby river. Otherwise, the bereaved family put their left foot on a stone at the stair landing, and then walks to a tray of food from which they scoop a little, eat it, and then exit through the backdoor. Finally, the house of the dead is either burned or abandoned as they build a new one. †¢Music ?The T'boli have a musical heritage consisting of vario us types of agung ensembles – ensembles composed of large hanging, suspended or held, bossed/knobbed gongs which act as drone without any accompanying melodic instrument.T'boli have a variety of musical instruments including a drum, the agong, the kulintang, bamboo zither, flute, the hegalong, a long, slender and spindle-shaped two stringed guitar. They have also a variety of dances, which are mostly expressive imitations of their immediate environment. †¢Dressing ?The T'boli women are known for their body ornaments. During ordinary days, the women can be seen wearing several sets of beaded necklaces, brass or beaded dangling earings, and a wooden comb decorated with round pieces of mirror and trimmed with beads and fibers or horse's hair.The men nowadays wear their traditional dresses made of tnalak only during special occasions. Both the men and women wear brass rings in sets of five for each finger. †¢Livelihood/ Handicraft ?T’nalak is an exotic fabric mad e through a centuries-old process of tie-dye weaving by the T’boli women. It is made into bags of different sizes, attache case, wall decors, blankets, jackets, purse, clothing, cigarette case, belts, portfolio and others. III. GEOGRAPHY/ TERRAIN The T'boli is of proto-Malayan stock and is found in the mountain ranges of South Cotabato and Sultan Kudarat Provinces. 4. THE HIGAONON I. CULTURE ?The belief in the power of the spirits of ancestors and in the influence of more than one god is strongly rooted in the hearts and minds of many Higaonon. Most Higaonon still have a strong belief in the existence of gods and spirits. The ‘upper god’ is Magbabaya, the creator of all aspects of life. There are several ‘lower gods’. Each ‘lower god’ has dominion over a specific part of the natural environment.There is a lower god (Igbabasok) who has dominion over the farms, a lower god (Pamahandi) who has dominion over treasures and properties, a lower god (Bulalakaw) who has dominion over the waters and fishes and there is a lower god (Panalagbugta) who has dominion over lands. The (ancestor) spirits have control on all aspects of the daily life of the people. This belief, called â€Å"animism†, influences the Higaunon people deeply. They believe that all problems like illnesses, bad harvests and even the death, are due to their failure to satisfy the spirits.The Higaonon believe that they have to please the spirits. Only if the Higaonon succeed during their life to fulfill all the wishes of the spirits, they will not die and a path will be shown to go from this world into the eternal world where the creator gods live. One way to satisfy the spirits is having rituals with sacrifices. Pigs and chickens are the most common sacrifices. Without the sacrifices or when there not enough sacrifices, there will be problems with their subsistence, crops will fail and illnesses will not be cured and people will die.If somebody gets ill, an ‘all knowing’ shaman is asked advice what to do. The shaman is a person in the village who has the ability to tell which spirit caused the sickness and what should be done to pacify the spirit II. CUSTOMS/ TRADITIONS †¢Farming ?The Higaonon is one of the mountain tribes in the Philippines. Most Higaunon still have a rather traditional way of living. Farming is the most important economic activity. †¢Courtship ?Prior to the wedding, the boy must live in the girl's house for about a year to prove his worth and where he is scrutinized by the parents of the girl. Marriage ?Marriage in Higaonon society is arranged mainly by the parents of the boy and girl. The arrangement is a long and tedious process. The wedding ceremony is elaborate and expensive. Feasting lasts for several days at the residence of the bride and groom. The marriage of a datu is even more elaborate. †¢Livelihood/ Handicraft ?The main economic activity is slash and burn cultivation of upland rice and corn. The agricultural cycle starts during March and April when the Higaonon devote themselves to clearing and planting. They also engage in food gathering.Their livelihood is supplemented by logging timbers like apitong, lauan, yakal, kamagong and narra. The timber is cut by hand and the logs are hauled using carabaos as draft animals to bring the logs down to the Agusan river. The hunting of banog, bats, snakes, field rat, monkey and different kinds of birds is prevalent. Fishing is also one of the major activities. Occasionally, poisons are used in streams. Spear guns are also employed. III. GEOGRAPHY/ TERRAIN †¢The Higaonon are an indigenous tribe found in the northern regions of the island of Mindanao in The Philippines.With a population estimated at 350, 000, they are distributed over five provinces — Agusan del Norte, Agusan del Sur, Misamis Oriental, Lanao del Norte and Bukidnon. 5. THE IFUGAO’S I. CULTURE ?In the past the Ifugao were fear ed head-hunters, just as other tribes in the mountainous regions of northern Luzon. The war-dance (the bangibang) is one of the cultural remnants of the time of tribal conflict. Their ancestors constructed the fascinating rice terraces with the perfect working irrigation systems. These mountain tribes still distinguish themselves by their specific cultural expression and their skills.II. CUSTOMS/ TRADITIONS †¢Farming ?Ifugao culture revolves around the rice, which is considered a prestige crop. There is an elaborate and complex array of rice culture feasts inextricably linked with taboos and intricate agricultural rites, from rice cultivation to rice consumption. Harvest season calls for grandiose thanksgiving feasts, while the concluding harvest rites â€Å"tungo† or â€Å"tungul† (the day of rest) entail a strict taboo of any agricultural work. Partaking of the rice beer (bayah), rice cakes, and betel nut is an indelible practice during the festivities and ritua l activities. Practice ?Batok or tattooing is practiced by Ifugao men in some districts. In other districts the tradition has disappeared, but in general, men tattoo almost all the parts of their body except the back and the feet. Tattooing of the chest, shoulders, arms is common; less common are tattoos on the face, buttocks and legs. Younger men tattoo only their necks and upper chest. The more common tattoo designs used by the Ifugao men are: tinagu (man); kinahu (dog); ginawang (eagle); ginayaman (centipede); kinilat (lightning); pongo (bracelet). †¢Marriage Monogamy is the norm, but the wealthy sometimes practice polygamy. The incest prohibition extends to first cousins; more distant cousins may be married only on payment of livestock penalties. Ifugao courtship takes place in the girls' houses ( agamang ). Before a wedding, temporary trial marriages sometimes occur. Wealthy parents arrange marriages through intermediaries, and they make decisions concerning their children 's use and inheritance of property. Families exchange gifts and maintain close relations following marriage. Divorce may occur by mutual consent, or with the payment of damages if contested.Grounds for divorce include bad omens, childlessness, cruelty, desertion, and change of affections. There is a vast difference in property allocation if the couple has children. Childless partners each take whatever they brought individually into the marriage through inheritance and then divide commonly acquired joint property equally; if there are children, all property goes to the children. A widow or widower may marry again only after making a payment to the deceased spouse's family; the payment is reduced if the second spouse is of that same family.Postmarital residence is typically close to the largest rice field acquired by either partner, but newlyweds may initially spend some time with the parents of either the groom or the bride. Both sexes may inherit property and debts from both parent s, although the firstborn receives the greatest share. An illegitimate child has the right to receive support from his or her natural father's family but no right to inherit from his estate. †¢Burial ?Their funerals are not only a sad event because of the lost of the person. There is also a celebration during days; because of they believe of a better life after death.Six years after the body is buried, the bones are dug up, after which a second celebration will take place. This is one time repeated after another six years. †¢Music ?Generally Ifugao songs can be classified into ritual songs and non-ritual songs. Ritual songs are sung in religious occasions; some songs require responses while others are extemporaneous. A ritual song is the alim. Non-ritual songs include the hudhud, the liwliwa, and the salidumnay. The liwliwa, used to express love, protest and other personal emotions, is sung in debate form by groups of men and women and their leaders.The salidumnay, which c an express ideas or emotions, is usually sung antiphonally by groups of men and women. †¢Dancing ?Dancing has always been part of the Ifugao life, taking center stage during rituals, religious activities, and special occasions. The dance steps follow a slow shuffle with slow turns and twists of the left hand and a fast up-and-down movement of the right hand. While kneeling in front of the dancers, the gong players hold the gangsa on top of their thighs with the convex side held up. They beat the gongs with their hands, the right hand giving the downward stroke, the left hand serving to dampen the sound.Speeches are made in between these dances, with the resounding â€Å"whoooo-o-eee† serving to silence those present so that the speech may be delivered. †¢Dressing ?Men wear their hair short all around the head but the middle part is allowed to grow long, thus giving impression that they wear a cap of hair. Some wear a turban. Ifugao men carry butong (hip bags), the l arger kind is called the pinuhha; the smaller kind the ambayong. The pinuhha bags are made of white threads, the ambayong of double block thread. The men usually put their betel nut leaves and lime container, kottiwong (small crescent-shaped nife), wooden spoon, amulets, and other things here. Necklaces worn by Ifugao males are usually a string of 2 to 8 pieces of gold, silver, or copper in a C-shape and worn tight at the base of the neck. Pang-o of amber beads, which hang much lower than the other necklaces, are sometimes added. In some places, men wear a tight necklace or trapezoidal shells. Many Ifugao men also wear leglets made of Copper wire wound spirally in 20 to 40 coils, gradually increasing in width from above downward. Some wear armlets made of tusks of wild boar.A belt called ginuttu, made of round white shells kept together by a string of rattan dyed red, is worn at the waist from the right side of the upper part of the left thigh, and then allowed to hang loose at the left side. ?Ifugao women, on the other hand, wear the tapis, a wraparound skirt called the ampuyou or tolge. The ordinary tapis consists of a blue cloth with narrow white horizontal stripes and two broken line of red triangles, and is worn just above the knee (Vanoverbergh 1929:209). Ifugao girls begin to wear the tapis by the time they are five or six years old. There are five kinds of Ifugao skirts.The inggalgalletget is worn just above the knee. It is full of narrow stripes and is made of two pieces of cloth joined together. This skirt is working in the rice paddies, but is not in fashion at present. The intinlu is a typical Ifugao skirt made of three pieces of cloth. The pieces are joined together with a takdog and other stitches, a black thread alternating with white. The indinwa skirt is also typically Ifugao although less frequently woven. It is shorter than the intinlu but longer than the working skirt. The gamit skirt is made of two equal pieces of cloth joined together by takdang stitch.Red and white threads alternate with white and yellow (takdog stitch); its edges that fray are hemmed and have a bambulud. Gamit skirts are characterized by elaborate border designs which vary according to the type and the color of alternating threads woven into the textile. Some Ifugao women allow their hair to hang loose at the back, but some fold their hair up and use a string of beads called atake or inipul; these they wind several times around the head to keep the hair in place. The atake is made of small white beads while the inipul is of large beads of light colored agate.Sometimes these beads are worn around the neck. The women put their belongings in the folds of their tapis in front or in a pouch made of cloth similar to that used by men, except that it has no rings and is thus carried in the hands or pace din the folds of the tapis. Women also tattoo their arms up to the shoulder blade, with designs similar to men. Earring and pendants used by men are also worn by the women. The necklaces hang lower than those of the men, sometimes reaching the navel. Copper bracelets are also used by the women. †¢Livelihood/ Handicraft They have skills in making bowls; baskets, weapons and clothing. The Ifugao still practice the same skills as in the past: Woodcarving and weaving clothes. They discovered the tourists as a welcome client for their products in a time that the youngest Ifugao prefer Western clothes. ?The Ifugao produce baskets to serve the needs of the household, and many other purposes. They have baskets for winnowing, storing, catching pests and domesticating animals, storing grains and cooked food, keeping household utensils, clothes, and personal belongings, and for rituals and religious ceremonies.Carrying baskets have been so designed as to leave a person’s hands free to carry other loads. III. GEOGRAPHY/ TERRAIN ?The Ifugao inhabit the most rugged and mountainous part of the country, high in the Central Cordillera in northern Luzon, with peaks rising from 1,000-1,500 m. , and drained by the waters of the Magat River, a tributary of Cagayan River. The area covers about 1942. 5 sq. km. of the territory. Their neighbors to the north are the Bontoc; to the west Kankanay and Ibaloy; to the east the Gaddang; and to the south the Ikalahan and Iwak.There are 10 municipalities in the province: Banaue, Hungduan, Kiangan, Lagawe, Lamut, Mayoyao, Potia, Hingyan and Tinoc. There are 154 barangay, with Lagawe as the town center of the province. 6. THE IBANAG I. CULTURE ?Their language is also named Ibanag, which also serves as the lingua franca of other neighboring ethnic groups such as the Gaddang, Yogad, and a few Aeta. This is spoken by about 500,000 peoples in Isabela and Cagayan, especially in Tuguegarao, Solana, Cabagan, and Ilagan. However, most of the Ibanags can also speak Ilocano, one of Northern Luzon's dialects.II. CUSTOMS/ TRADITIONS †¢Farming ?The Ibanags are lowland farmers that used to in habit the area along the Cagayan coast but migrated further inland. They conducted trade with neighboring areas using distinctive seacrafts, and their commercial interests made their language the medium of commerce throughout the region before the influx of Ilokano migrants. They are also excellent blacksmiths and continue to make good bolos. . Are agricultural, and they engage in fishing and farming. †¢Marriage ?Marriage customs, to great degree, have been made simple.Expenses are now borne by both parties unlike before when the groom's parents shouldered all wedding expenses. Preparations may not be very lavish but the umune-ca presents and maginterga, are still parts of marriage customs, likewise the gala is, sine qua non especially in rural wedding. III. GEOGRAPHY/ TERRAIN ?The Ibanag are concentrated on the Provinces of Cagayan, Nueva Vizcaya, Isabela. The Ibanag are among the minority of Filipino people that live along the banks of the Cagayan River. They are the most ass imilable and adaptable among groups of the Filipino people.On Cagayan, Ibanag are more found in Tuguegarao, Abulug, Pamplona, Camalaniugan, Lal-lo, Amulong, Iguig, Penablanca and Aparri towns. 7. THE MANOBO I. CULTURE ?An occupation that figures as entertainment for the Manobo is bee hunting, the procedure for which the basis of the comic bee-hunting dance. Bees appear during the season when the tress start to bloom. The hunter waits for them along the creek banks and trails them to their hive. If he catches a bee, he ties a fluff of cotton to it and then releases it. When the bee reaches the hive, the other bees raise such a buzzing noise, that a hunter is led to the location of their hive.He builds a fire to smoke out the bees and then climbs the tree to get the empty bee hive. However, the hunter faces hazards, such as the tree catching fire or the bees attacking him. II. CUSTOMS/ TRADITIONS †¢Farming ?The upland Manobo practise swidden or slash-burn farming whereas those in habiting the valleys practise wet-rice farming. Rice culture is so central to the Manobo way of life that there are more than 60 different names for rice varieties, and all agricultural rituals center on it. †¢Marriage ?Intervillage relationship is based on upakat or reciprocity.Village members, usually belonging to kinship group or groups allied by marriage, expect assistance from each other in matters of subsistent labor, defense, and support in crises. Marriage is traditionally by parental arrangement, which begins when each of two families chooses a spokesperson, preferably a datu or bai, who is known for eloquence and knowledge of custom law. The ginsa (â€Å"asking†) begins with the girl's representative offering betel chew, which the boy's representative politely refuses until negotiations for the kagun (bridewealth) begin.All the groom's relatives, especially the datu/bai related to the groom's family, will contribute to the kagun. The wedding date is determined by the length of the groom's family will need to raise the kagun. In the meantime, the bride's relatives are preparing the apa (wedding feast), consisting of rice, meat, fish, and rice wine. On the wedding day, the groom – wearing a white handkerchief – and his party walk to the bride's home. The bride is kept hidden behind a curtain in another room with someone guarding her.The groom's party knocked at the doorway y the ed-ipal, two or more of the bride's relatives who may ask the groom's party for a gift, such as clothing or money. After the feast, the elders sit on a large mat for the edteltagan he rirey, to display the symbols for the bride's value. Ten piles of corn kernels each are laid out in rows. Each pile symbolizes remuneration for the pains taken by the bride's family in rearing her. For example, one pile represents the purangan (to keep awake at night), the sleepless nights the parents spent over her; another pile represents the tugenan (viand), the nouris hment they have given er. Then the groom's family presents the items of the kagun which may consist of a house, a piece of land, clothing, money, articles made of iron, brass, and animals. These items are distributed to members of the bride's extended family, especially her aunts and uncles and those who contributed to the bridewealth given by her father when he married the bride's mother. The negotiations over, the groom's family presents the tenges (headcloth), which symbolizes that the arrangements must be wrapped up tightly to ensure a happy life for the young couple. The seru ritual follows: the bride and groom sit before a dish of rice.Each of the spokespersons takes a fistful of rice, molds it into a ball, and gives it to the couple, who feed each other. Then the guests join in the eating, with much revelry. The bride's mother prepares betel chew and hands it to her daughter, who offers it to the groom. This gesture symbolizes her tasks and duties as a wife. The couples are t hen given advice by the elders while the guests leave for home. The groom's parents stay for three more days, during which a purification ritual of chickens and rice is performed for the couple's gimukod (soul-spirit), whose approval of the marriage is sought.The groom goes home with his parents to call his gimukod in case it stayed there while he was away. He does not stay away too long from his bride's home because, for every day that he is gone, he must gift his in-laws with an article of clothing. Marriage is an alliance system in which reciprocity and mutual obligation between the groom's and bride's kinship groups are expected. It is, therefore, a means of maintaining peace and oder, for the Manobo's practice of retaliation does not extend to one's kindred or allies. Incest taboo is strictly followed up to a common great-great-great grandparent on both the mother's and father's side. Polygamy, although rarely practised, was allowed. A datu might resort to it, usually for econo mic and political reasons. Several wives allowed for more fields that could be cultivated, since the Manobo women did all the work in the fields. Polygyny also multiplied one's alliances and expanded them to several communities. However, the man could take another wife only if the first wife and her parents consented. The fist wife remained the head wife. †¢Burial ?When death occurs, lapuy, death messengers, are sent to inform relatives and friends.The body is washed, dressed in best clothes of the deceased, laid on mat at the exact center of the floor directly underneath the peak of the rooftop, and completely covered with a blanket. Objects, such as a bolo sword that the dead must take with it on its journey to the afterlife, are placed near the body. A clothesline is strung parallel to the body, and the clothes of the family or the dead person's personal possessions are hung there. There is much wailing and shouting and the agung (gong) is constantly beaten to announce the d eath to everyone within the hearing distance.The number of beats indicates the dead person's age, status and social position. After the grave has been dug, someone stands guard by the pit to keep the busaw away. Burial rites begin in the house with the â€Å"cutting the strand† ritual: an elder blackens half of a strand of manila hemp. This blackened end is held by the family while the white end is tied to the corpse. The strand is cut to signify the cutting of ties of affection between the family and the dead. A man is buried facing the east so that the sunrise will signal to him that it is time to work.A woman is buried facing the west so that the sunset will remind her that it is time to cook. As the dirt is thrown back into the pit, all turn their backs to avoid temptation of accompanying the dead person. The grave marker is a low wooden frame. Tree cuttings are stuck around the grave. After the burial, the mourners go to an unfrequented part to wash themselves and the to ols used to dig the grave. When they return to the house, they spit on a burning woo or a fire by the doorway. Everyone takes a small bite from the small meal that has been placed on the mat where the corpse had lain in state.The last person coming in takes the glowing piece of wood and the meal out of the house and throws it in the direction of the grave. Everyone, including the soul of the dead, is invited to eat. A mourning period of 8 to 12 days is set, depending on the stature of the dead person. A baby is mourned only for one day; a datu, seven days. There is singing and dancing but no instrumental music is allowed. †¢Music ?Manobo music differs from one group to another. The variance can be observed in the gong ensembles, which may consist of 8 to 10 agong (gongs) as in the ahong of Magpet, or five small hand-held gongs as in the sagagong. Dressing ?Before the Spanish colonial period, the Manobo wore bark cloth to cover their genitalia. Today they wear Western clothes: t he skirt and blouse or dress for the women, trousers and sports shirt for men. The heavily embroidered traditional Manobo costume is now worn only on special occasions. †¢Livelihood/ Handicraft ?Traditional fabric for clothes was abaca or hemp, weaved by the ikat process, but is now cotto cloth obatained through trade. Dyes were acquired from plants and trees: the tagum plant and the bark of the lamud treee produced lack, the turmeric root, yellow, and the keleluza plant, red.Ginuwatan are inwoven representational designs such as flowers. If cotton trade cloth is bought, big floral designs are preferred. Typical colors are red, black, yellow, green, blue and white. III. GEOGRAPHY/ TERRAIN ?Most Manobo inhabit the river valleys, hillsides, plateaus, and interiors of Agusan, Bukidnon, Cotabato, Davao, Misamis Oriental, and Surigao Del Sur. The whole Manobo population numbers 250,000. The subgroup Manuvu inhabits a contiguous area along southern Bukidnon, northeastern Cotabato, an d northwestern Davao. The Ilianon, Livunganen-Arumanen, and Kirintekan are in northern Cotabato.The Tigwa/Tigwahanon are concentrated in Lindagay and scattered all over the town of San Fernando, Bukidnon, close to the border of Davao Del Norte. Tigwa may have derived from guwa (scattered) or the Tigwa River, whose banks they inhabit. The Umayamnon are scattered around the town of Cabalangsan, Bukidnon, and the interiors of Agusan Del Sur. The western Bukidnon Manobo inhabits the southwestern quarter of Bukidnon province. 8. TIRURAY I. CULTURE ?Their language is structurally related to those of the Malayo-Polynesian family. But when spoken, it is unintelligible even to their immediate neighbors.II. CUSTOMS/ TRADITIONS †¢Religious practices and beliefs ?According to the Tiruray, the world was created by the female deity Minaden, who had a brother named Tulus, also called Meketefu and Sualla. Tulus is the chief of all good spirits who bestow gifts and favors upon human beings. He goes around with a retinue of messengers called telaki. Tulus is said to have rectified some errors in the first creation of theworld and of human beings. †¢Livelihood/ Handicraft ?The Tiruray have not developed the arts of traditional cloth weaving, metal craft, and pottery, but have excelled in basketry.They are, in fact, one of the most accomplished basket weaving groups among the country's cultural communities. III. GEOGRAPHY/ TERRAIN ?They live in the upper portion of a river-drained area in the northwestern part of South Cotabato, where the mountainous terrain of the Cotabato Cordillera faces the Celebes Sea. The Tiruray call themselves etew teduray or Tiruray people, but also classify themselves according to their geographic location: etew rotor, mountain people; etew dogot, coastal people; etew teran, Tran people; and etew awang, Awang people, or etew ufi, Upi people. . TAUSUG I. CULTURE ?Tausugs are experienced sailors and are known for their colorful boats or vintas. They are also superb warriors and craftsmen. They are also famous for the Pangalay dance (also known as Daling-Daling in Sabah), in which female dancers wear artificial elongated fingernails made from brass or silver known as janggay, and perform motions based on the Vidhyadhari (Bahasa Sug: Bidadali) of pre-Islamic Buddhist legend. II. CUSTOMS/ TRADITIONS †¢Religious practices and beliefs ?The Tausug follows standard Islamic beliefs and practices.The Quran is considered by all Muslims as the words of Allah (God), revealed to the prophet Muhammad through archangel Gabriel, and as the source of all Islamic Law, principles and values. Aside from the Quran and the Sunnah and Haddith (literally, â€Å"a way, rule, or manner of acting†), other Islamic sources of law include Ijtihad (independent judgment) and Qiyas (analogy). The Five Pillars of Islam are dec-laration of beheb in the oneness of God and the prophethood of Muhammad and the four obligations of praying, almsgiving , fasting, and pilgrimage to Mecca at least once in one's lifetime. Marriage ?Marriage is ideally arranged by parents. Contacts between the sexes are restricted and marriageable women are kept in relative seclusion to protect their value to their family as political and economic assets. First and second cousins are favored spouses (with the exception of the children of brothers). A series of negotiations precedes marriage, concluding with an agreement on the amount of bride-wealth and other expenses to be paid by the boy's family. In addition to arranged marriages, wives may be obtained by elopement or abduction, both common alternatives.Weddings are held in the groom's parents' house immediately upon payment of bride-wealth and are officiated by an imam. Newly married couples generally reside uxorilocally for the first year, or until the birth of a child, after which they are free to join the husband's family, remain with the wife's family, or, preferably, build a new house of thei r own, typically close to the husband's natal community. Independent residence is the eventual ideal. Relations between husband and wife are characteristically close and enduring.Divorce is permitted but is infrequent, occurring in less than 10 percent of all marriages and, although polygamy is allowed, few men take more than one wife. †¢Burial ?Four acts must be performed at death: bathing the corpse, enshrouding it, reciting the prayer for the dead, and burial. Burial is followed by a seven-day vigil. Depending on a family's economic circumstances, commemorative feasts may be held on the 7th, 20th, 40th, and 100th day, and on the first, second, and third anniversaries of death. Each person is believed to have four souls that leave the body at death.The body goes to hell, where the length of punishment it suffers is determined by the misdeeds and accumulated religious merit of the deceased. On the fifteenth day of the month of Shaaban, one of the souls of the dead is sent back to earth: here the deceased is honored with prayers and on the following day graves are cleared. †¢Music ?Various musical instruments played solo or as an ensemble, provide the Tausug with music. Most notab-le is the kulintangan ensemble consisting of two gandang (drums), a tungallan (large gong), a duwahan (set of two-paired gongs), and the kulintangan (a graduated series of 8 to 11 small gongs).At least five players are needed to play the ensemble which is used to accompany dances or provide music during celebrations. Other popular instruments are the gabbang (na-tive xylophone) and the biyula (native violin). With 14 to 24 keys divided into seven-note scales, the gabbang has become the most popular musical instrument in Sulu. It is used to accompany Tausug vocal music such as the sindil. The tune produced when the gabbang is played solo by a man or woman is called tahta'. The biyula is similar to but larger than the western violin. It consists of four strings played by a bo w made of horsehair.Traditionally played by men, the biyula, with the gabbang, accompany the sindil (Kiefer 1970:2) Flute music is associated with peace and travel. It represented by the following less popular instruments: the saunay (reed flute), suling (bamboo flute), and kulaing (jew's harp). The saunay is essentially a six-holed slender bamboo, 1. 5 mm in diameter, capped by a sampung simud (mouthguard). A resonating chamber made of palm leaves is housed in the mouthguard. The suling is a larger version of the saunay. It is a 60-cm long bamboo with a 2-cm diameter. Like the saunay, it has six fingerholes (Kiefer 1970:4).The repertoire for Tausug instrumental music in-clude: the gabbang tahtah (gabbang with biyula accompaniment); the kasi-lasa, lugu, and tahtah (biyula songs); the sinug kiadtu-kari (kulintangan); the tiawag kasi (saunay music), the tahtah (suling music); and others. Kalangan or Tausug vocal music can be divided into narrative and lyric songs, and further into the lugu and the paggabang traditions. The luguh traditio-n denotes unaccompanied religious songs, while the paggabang tradition applies to â€Å"more mundane† songs that are accompanied by the gabbang and biyula. †¢Dancing The most well-known dance of the Tausug is the pangalay. It is the basic style from which the move-ments of various dances in Sulu and Tawi-Tawi are derived. The pangalay is danced by either sex, alone or together, and is usually accompanied by the kulintang ensemble. The movement of the pangalay is concen-trated on the thighs, knees, ankles, toes, waist, shoulders, neck, elbows, wrists, and fingers. The torso is usually kept rigid, moving upward or downward as the flow of the dance demands. The feet is firmly planted on the ground and move in small shuffling steps (Amilbangsa 1983:14, 62).The pangalay dances are distinctive in their use of the janggay (metal nail extenders) to underscore hand movements. The extended fingers are stiff and set apart from the thumbs. †¢Livelihood/ Handicraft ?Tausug visual arts are represented by carvings, metalworks, woodworks, tapestry and embroidery, mat making and basketry, textile and fashion, pottery, and other minor arts. III. GEOGRAPHY/ TERRAIN ?Mainly in the Philippines Region: Jolo, Sulu Archipelago. Palawan Island, Basilan Island, Zamboanga City. 10. BADJAO I. CULTURE ?The Badjaos are itinerant travelers.Their paintings and carvings are integral to their life cycle. In wedding ceremonies, the wedding beautician must be adept at applying the special makeup on the bride and groom. With a razor blade tied with thread to a split bamboo twig, the beautician shapes the bride’s eyebrows into a triangle and carves tiny bangs on her forehead. Lampblack is used to outline a rectangle on her forehead and is emphasized by a yellow ginger juice. Black dots are outlined horizontally above the eyebrows and/or beneath the eyes with the pointed end of a coconut midrib.Another beautician attends to the groom and his face is made up the same way. II. CUSTOMS/ TRADITIONS †¢Marriage ?In wedding ceremonies, the wedding beautician must be adept at applying the special makeup on the bride and groom. With a razor blade tied with thread to a split bamboo twig, the beautician shapes the bride’s eyebrows into a triangle and carves tiny bangs on her forehead. Lampblack is used to outline a rectangle on her forehead and is emphasized by a yellow ginger juice. Black dots are outlined horizontally above the eyebrows and/or beneath the eyes with the pointed end of a coconut midrib.Another beautician attends to the groom and his face is made up the same way. †¢Music ?The Badjaos have five types of songs: the leleng, binoa, tenes, panulkin, and lugu. Except for the last two, the lyrics are improvised and sung to a traditional tune. The â€Å"leleng† is sung in most occasions. Anyone can sing the leleng. †¢Dancing ?The Badjao’s dance traditions are simila r with the other ethnic groups of Sulu, particularly the tribes in Samal. The basic traditional dance movement is the igal or pangalay performed by the female.The dancer’s hair is preferably pulled back in a bun, although it may also be allowed to hang loose. Either a drum or a gabbang accompanies the dance. †¢Dressing ?The traditional attire of the Badjao consists of either everyday wear or elaborately embroidered costumes for special occasions. The patadjung/tadjong has many uses. Among the Badjao it is large enough to fit any person and is worn by both men and women as a skirt or gown tucked at the chest level. It can serve as putung (headcover), waistband, sash, blanket, hammock, shoulder bag, cradle, pouch, hood, or pillow. Livelihood/ Handicraft ?Metal craft designs can be classified into three kinds: the repousse, relief hammered from the reverse side; arabesque, incision of interlocking curves; and filigree, tracing with thin gold, silver, or brass wires.III. GEO GRAPHY/ TERRAIN ?Sulu-Tawitawi, Siasi, Tabawan, Bonggao Sitangkai, Cagayande Tawitawi (Mapun); Basilan, Maluso, Malamawi, Bohe’ Lobbong; Zamboanga del Sur, Rio Hondo, Batuan Lumbayaw, Taluk Sangay, Sanggali; Zamboanga del Norte, Olutangga; Davao City, Isla Verde, Sasa; Cagayan de Oro; Visayas, Cebu, Tagbilaran; Palawan, Puerto Princesa; Batangas.

Evaluate Critical Thinking

My perception of our team’s metaphors as a whole is that we all are capable of expressing our thoughts about things in our lives as we see them through metaphors. Each of our metaphors allowed others to identify with our thoughts by connecting words with our senses. The metaphors that my team members have written are descriptive and easy to understand. The metaphors that the team members have written were very good and descriptive in my opinion. Personal Barriers None of our metaphors seemed to have any thinking errors in them such as, egocentric thinking, polarized thinking, or over-generalizations. Personalized barriers such as, enculturation was present in some of our metaphors and did affect the way we critically thought them through. Because most of our metaphors were based on things in our lives it was not surprising that these sources produced metaphors with enculturation. I think everyone, especially myself, has to be careful not to allow personal barriers get in the way. By not allowing their personal barriers to get in the way they were able to create easily understood metaphors. I think that the team did a good job in doing this. Language The next tool is language I think that the way the team constructed their metaphors through the use of language was clear and interesting. I do not really understand how someone could accurately communicate using metaphors. We as a society do not communicate this way and I find that it would be tough to communicate in this manner. We are meant to speak a certain way in order to communicate accurately for instance in America we speak English and in Germany they speak German. It would be difficult to go to Germany and speak English and communicate effectively if they only understood a little English. I personally could not communicate using metaphors to communicate accurately. The language in which we write, talk, and think helps for the individuals listen understand the message that we are trying to convey to them. So we must be clear in the message and the wording that we use to get our message across. The team did this well when contrasting their metaphors. I was able to understand what they were saying in most of their metaphors. One example is from Stephens metaphor about family â€Å"Constant and Changing; Joy and happiness; Frustration and confusion,† The language that he used describes the emotions that a family goes through and the language describe it well. Feelings The majority of our metaphors reflected our feelings towards family, events, and places. Our feelings were put into our metaphors to help connect our words to their meaning. In my opinion this is where the metaphor becomes powerful. It seems to me that there is a lot of feeling in many of their metaphors. One can feel it as it is read. The next tool is creativity check I believe that most of the metaphors exhibited a lot of creativity while remaining clear. Like feeling I think that creativity plays a very important role in the metaphors. The next tool used is that of organization. Creative Thinking I feel that all of our metaphors were creatively thought through. We successfully transformed our thoughts into a language that everyone could understand and appreciate. From what I can tell most of the metaphors created exhibited some kind of order. The last tool was logic. I also feel that the team’s metaphors seemed to follow this well. I would say that over all the metaphors that the team created was very creative, and fun to read. I would also say that some seemed to contain a lot of feeling, which also made them more enjoyable to read. By putting their feelings behind the metaphors and made the metaphors originally and showed that creative thinking was utilized when writing the metaphors.

Elections Essay Example | Topics and Well Written Essays - 1250 words - 1

Elections - Essay Example e map conducted by the Fix ( Chris , and Aaron Blake ) Obama starts the general election with 15 states (plus the District of Columbia) and 196 electoral votes strengthen him while Romney begins with 21 states and 170 electoral votes firmly in his corner. (One of the states sturdily for Romney is Indiana, where Obama won in 2008 but no one expects a repeat performance in 2012). Another three states — Pennsylvania (20 electoral votes), Michigan (16) and New Mexico (5) — incline toward Obama while Arizona (11) and Missouri (10) lean toward Romney. Adding them up lends Obama 237 electoral votes and Romney 191 electoral votes. (Chris, and Aaron Blake) While Obama was a much likely candidate than Romney, victory will be decided by the nine swing states — Colorado, Florida, Iowa, Nevada, New Hampshire, North Carolina, Ohio, Wisconsin and Virginia — which are the real toss ups and comprise 110 decisive electoral votes and Obama won because he gained majority of the seats of these swing states, the victory was a clear, clean sweep by Obama in these swing states (Chris, and Aaron Blake). Other factors that were critical to the results of the Presidential race were the Swing states, ethnicity, Race, affect of the debates made by candidates’ income and unemployment and solid, fix strongholds also had a profound impact on the outcome, Obama proved to be a strong figure head, he inherited two wars, but the way he handled war on terrorism is praiseworthy. Currently the way he handled the storm was also a strong plus point for him, and increased his favorability ratio. (Andrews et al ) 5) If I could vote, I would have voted for Mitt Romney, for that would be what I call â€Å"Real Change† as that was the slogan the two candidates were vying for. Things in Obama’s last tenure were not all that satisfying and room was still there for improvement. Romney’s debates were oozing with confidence and his promises were more believable and real. His

Flight Simulators Research Paper Example | Topics and Well Written Essays - 1250 words

Flight Simulators - Research Paper Example However, before any flight simulator is used for any aviation purpose, it must be evaluated and certified by various authorities like the National Aviation Authority (3). In Canada, this responsibility falls within the mandate of the National Certification Authority and Transport Canada (TC). The device is normally evaluated against a given set of criteria focusing on different aspects. Despite the presence of several types of simulators in the aviation field, the aviation regulators have classified these simulators into three major classes. Full- flight simulators (FFS) flight training devices (FDT), and flight navigation and procedure trainers (FNPT). The full flight simulators are the most comprehensive and consist of completely closed cockpits which create the impression of real aircraft (4). They use very accurate 3D simulations in the training process. The FFS produced by cueSim is certified by the Transport Canada TC and given Level B qualification. This simulator is effective in the training of pilots for S76C++ aircraft types (4). CueSim has been awarded several qualifications for most of its simulators. FFS simulators play a very important role in the initial and recurrent training of the pilots in order to enhance their skills. In this regard, the FSS is granted certifications by different authorities in different countries. While dealing with the flight simulators, the authorities normally differentiate between the technical ability of the simulator and its use in the training process. The evaluation is meant to ascertain the replication of the simulator for training purposes (4). On the other hand, the flight navigation and procedure trainers (FNPTs) offer most of the services realized in the FFS but without the six-axis moving the base. These simulators are normally used in certain levels of flight training and recertification purposes.  

Armenian Genocide Annotated Bibliography Example | Topics and Well Written Essays - 1000 words

Armenian Genocide - Annotated Bibliography Example He tells how he was able to evade all the killing and the many times he meet with death. The film is entertaining and full of Turkish information on genocide which is ideal for watching to college students who are interested with information on Turkish political nature during the time. This is a well written and researched historical account of all whole series of persecutions and massacres that made up of the Armenian genocide. This is a non fiction book which is ideal for those people who like being informed and have the facts of the Turkish massacre. The author of the book is lecturer in twentieth-century history. He addresses the origins, developments and the aftermath of the Armenian genocide in a more wide range which is based on secondary and primary sources from the parties which were involved in the genocide. Particular interest is paid to the international context of ethnic polarization that was far culminated in the massive life and property destruction of 1912-1923 in Turkey, and obliteration of Armenian. Additionally, the book finds its interpretation of the Armenian genocide in the interaction with the Ottoman Empire in its period of terminal decline. Nevertheless, if finds out that the self-interested policies of the existing European imperial powers and the agenda of Armenian nationalists and beyond ottoman victory. The books is a good source of information of the twentieth century history in Europe and more specifically Armenia it can be used from high school studies all the way to college level The author of the book was a survivor of the Armenian genocide. According to him, Talaat who was a minister of interior and the main mastermind of the genocide fled fro turkey to seek refuge in Germany where he carried on and also laboured for pan-Turkism. Talaat was tried in absentia by Turkish authorities and was also

'Tourism education and training in China Essay Example | Topics and Well Written Essays - 2500 words

'Tourism education and training in China - Essay Example This figure continued to rise in subsequent years, as depicted by the figure below1. The total number of inbound tourists and growth rates between 1996-2000 were respectively as follows: 51.1275 million in 1996, with an increase of 10.2% over the previous year; 57.5879 million in 1997, a rise of 12.6%; 63.4784 million in 1998, up 10.2%; 72.7956 million in 1999, up 14.7%; and 83.4439 million in 2000, increasing by 14.7%. But the real impetus came after China joined the WTO regime in December 2001. Thereafter European tourists also headed towards China in big numbers, as they wanted to unravel the mystery called China, the land of billions. Business community from Europe and America now wanted to explore the market potential of China. This further helped the Chinese tourism industry, which too started realizing the need for bringing in more professionalism in the industry. Tourism education forms a basic component for managing the industry more professionally. Tourism education began in a big way in 1978 when Nanjing Tourism School was first established and Shanghai Tourism College the year after. China National Tourism Administration (CNTA) set up tourism departments in seven colleges and universities in the 1980s to meet the needs of developing managerial personnel for the tourism industry. To prosper, tourism requires participation of the industry, the government and the public in good measure. Me anwhile, many other colleges and schools began to set up their own tourism education departments or specialties (Zhang et al, 2001). In addition, some organizations, like international hotel chains, tourism companies also started taking interest in setting up their own training system, providing on the job training, various management trainings etc. From Chinese government statistics, in 1986, there were only 27 universities and colleges offering hospitality and tourism programs with 4,800 students. The number increased to 69 universities with 8,551 students in 1989. Subsequently in 1998 there were 936 tourism schools and colleges having 29,566 students (Huyton et al, 1999). Before the onset of the liberalization era Chinese government was known for keeping a firm control on almost all service sectors. But gradually the public sector units with the government are being handed over to private management and government has started concentrating on governance. A report by United Nation s' World Tourism Organisation, at the end of the year 2004, China stands as the fourth largest international tourist destination in the world with 109m inbound visitors in 2004.that brought in a foreign exchange of around US$25.7bn. The Global Competitive Report 2006-2007, brought out by the World Economic Forum, places China at 71st place in terms of Travel and Tourism Competitive. The report states that2, "Although China is ranked 3rd in terms of World Heritage sites, and 11th in terms of price competitiveness, it has a policy environment that is not at all conducive for T&T development (ranked a low 97th), with property rights that are not sufficiently protected, strong foreign ownership restrictions and stringent visa requirements." That effectively means that there's still a lot for China to encourage tourism in the country. Providing, tourism education to the

Language and psycholinguistics method for research Essay

Language and psycholinguistics method for research - Essay Example A fully fledged research was carried out among 28 students in this study. Our results states phonological awareness plays an important role in word reading and the non words arranged similar to the actual words do stimulate the correct word reading extensively. We all read several words daily, from film posters to the major office documents. The ability to understand words is important in every persons life as it is an important factor affecting ones knowledge. Lexical decision checks the ability of the person to differentiate between words and non words and identify phonological and semantically primed words. There are a series of experiments conducted to test a person’s lexical decision. This results correlated are used for several different purposes from understanding how people with disabilities in hearing and the normal humans intercept words to determining how the people lexical decision ability influences their reading skill. Human brain processes millions of words every day. How does it identify the meaning of each different word? Collins and Loftus (1975) stated knowledge is stored and processed in the form of nodes. A semantic network stores millions of nodes. One stimulus arouses several related nodes. For example when a person hears the word "car" he automatically associates it with related nodes like "driver", "road" and "speed" rather than other totally different nodes like "dress" and "television". The experiments carried out by various people like McClelland and Rumelhart (1986) have confirmed this concept of relative nodes awakening. The process is termed as "Priming". The researchers also proposed the Parallel Distributed Processing model to enhance the studies about priming. The concept "Priming" helps us understand the mechanism behind understanding words. Pamela Markek says "a concept is represented by a pattern of activation, rather than by activation of a single node". A person’s brain

Sikhism Essay Example | Topics and Well Written Essays - 1250 words

Sikhism - Essay Example Some Sikhs believe their religion to be a purified Hinduism, but most consider it to be a direct revelation from God, with no connection to any other religion (Robinson, 2005). Whatever be its’ origins, Sikhism has emerged as a religion in its’ own right, with its’ unique history, beliefs, prayers, practices and concept of God. The word ‘Sikh’ in Punjabi is defined as ‘disciple’ and connotes a disciple of God. ‘Guru’ is a Sanskrit word for teacher. In Sikhism, the Gurus are considered to be Enlightened Masters. The Reht Maryada, the official Sikh Code of Conduct, defines a Sikh as any man or woman who believes in One Immortal Being, the ten Gurus, the Guru Granth Sahib- the holy book of the Sikhs, the teachings of the Gurus and the baptism introduced by the tenth Guru and does not owe allegiance to any other religion. The history of Sikhism is mirrored in the life of its’ Gurus. The first Guru was Guru Nanak Dev (1469 – 1539), who founded the Sikh religion. He was born into a Hindu family. He attained enlightenment at the age of thirty, while bathing in the river Bain and proclaimed the immortal words, â€Å"There is no Hindu, no Muslim.† He traveled extensively through the Indian subcontinent and the Persian Gulf, spreading his message of one, tr ue God through the medium of hymns and stories that would reach the common people. He was followed by Guru Angad Dev (1504 – 1552), who popularized the Gurmukhi script among the Sikhs and advocated a casteless society. He was succeeded by Guru Amar Das (1479 – 1574), who institutionalized the free Sikh communal kitchen, or langar, opposed the subjugation of women through the purdah and sati and supported widow remarriage. Through trained apostles, called Masands, he spread Sikhism throughout the country. The Fourth Master was Guru Ram Das (1534 – 1581), who founded the holy city of

American superiority of products Essay Example for Free

American superiority of products Essay Looking beyond the military reasons for continuing such a relationship, one must consider how the export relationship is offering benefits to the United States in terms of research and development. Understanding this point requires one to understand the very nature of the American-Chinese export relationship. With high-technology products, it is not a simple question of dictation. The U. S. companies are not just sending over products for the sake of pure profit. Instead, the two countries work together to develop better technologies, and each has taken a more active role in pursuing new technologies. It is important to keep in mind that there is much we can learn from the Chinese industry leaders, and they understand the mutual benefits, as well. The Chinese Ministry of Commerce indicated this fact in an address on the importance of its American relationship. They wrote, â€Å"Despite the frictions in bilateral trade, the two governments are increasingly mature in dealing with Sino-US economic and trade ties. Strengthened cooperation and equal consultation are becoming the keynote of Sino-US economic and trade ties. Trust is the foundation of cooperation. Thus in developing high-tech trade with China, the US side should regard the Chinese side as a partner that it could sincerely cooperate with† (Chinese Ministry of Commerce, 2010). This quotation indicates the level of mutual respect that seems to exist between the two countries, and offers an enlightened view on what seems to be a symbiotic relationship. As that address goes on to state, the relationship between American and Chinese companies is an important one both in practice and in theory. Consumer confidence and shareholder confidence is bound to be at an all-time high when these mutually beneficial export relationships are at play, at least in the opinion of the Chinese. That same address goes on to say, â€Å"MOFCOM and DOC have signed the Guidelines on the Development of China-US High Technology and Strategic Trade to guide and regulate bilateral high-tech and strategic trade development. According to the Guidelines, MOFCOM and DOC have agreed to take civil aviation and aerospace and information technology as the first batch of priority areas of expanding bilateral high-tech trade, and meanwhile the two sides are drafting cooperation plans† (Chinese Ministry of Commerce, 2010). The issue of promoting cooperation with a powerful country is one that the United States should be interested in moving forward. The United States must also take a broad view at the global markets in today’s world, seeing the realities for what they are. Though China has jumped up to third on the list of US export destinations, it still lags behind to some extent in high-technology products. According to a report by the Global Times, this is because American high-technology export controls are restricting the types of items that can be shipped to China. That report stated that â€Å"digital machine tools, certain fiber materials, and electronic devices† (Global Times, 2010) were among those items that could not be shipped without tight licensing practices. The American regulations are being reconsidered, but at current time the government is looking to restrict how much technology China has to work with for military purposes. What the American government needs to recognize is two-fold. First, the current global climate and American-Chinese relationship is such that neither country could ever afford to go to war with the other. Secondly, the products that the United States is restricting are available through other sources around the world, meaning that China has the ability to import them from places other than the United States. This is hurting American companies, who would otherwise be able to take advantage of a huge potential market in China. The Global Times article states, â€Å"The US is no longer the sole owner of many technologies. Many items in the export control list are being sold freely elsewhere in the world by non- US competitors† (Global Times, 2010). The article goes on to note the fact that the Chinese would be much more willing to import American goods in these categories than goods from other countries, both because of the previously stated working relationship and the American superiority of products. It states, â€Å"China has a large appetite for US exports in almost every area where the US has a competitive advantage, such as machinery, aerospace, new materials, biotechnology, agriculture, and services† (Global Times, 2010).

Gunshot Forensic Analysis

Gunshot Forensic Analysis School of Chemistry MM4EOX: Electron-optical and X-ray Techniques Pages 12: Forensic investigation: trace evidence analysis for gun-shot residue Page 3: Phase identification : characterization of nanostructured materials Page 4: Enviromental safety: characterization of fine scale particle distribution Forensic investigation: trace evidence analysis for gun-shot residue Introduction The ability to identify gunshot residue has provided solution to the problems encountered in the resolution of forensic science, legal medicines, and for shooting distance determination. Visually comparing the casework powder residue pattern on the garment or on the skin of the victim with the pattern obtained from a series of test firings at known distances, using the same gun and ammunition has been used as a method for routinely estimating gunshot range. Burned and unburned powder grains, carbonaceous particles, bullet jacket debris, shaving and dirt have been shown to be examples of materials ejected from the bore of the weapon around the entrance hole of the bullet and have been used as materials for analytical determination in order to obtain a more and accurate result.1 An issue that has become very important in criminal investigation is trace evidence. Very often it come into place after the commission of a crime, well after the charges have been filed and well after the completion of forensic examination. Trace evidence can usually take the form of fibers, paint chips, soil, building materials, glass, gunshot residue, seeds, feathers, animal hair, human hair, wood fragments and other material. It has been proved that these substances are usually transferred between individuals during physical contacts and can also be transferred from individuals to environments and from environment to individuals.2 This report shows how complementary analytical techniques ranging from batch injection analysis (BIA) method, based on differential pulse anodic stripping voltammetry (DPASV), scanning electron microscopy/ energy dispersive X-ray analysis (SEM/EDX), capillary electrophoresis, can been used to identify trace evidence for gun-shot residue. Batch Injection Analysis Batch injection analysis (BIA) method, based on differential pulse anodic stripping voltammetry (DPASV) can been use to carry out forensic analysis of lead in gunshot residues (GSR). The design consist of a simple â€Å"J† shaped adaptor which is being used to direct the flux of the analyte injected with a micropipettor onto the hanging mercury drop electrode of any commercial electrode stand. Lifting with adhesive tape is usually selected for field use and pasting of the tape is done on polyethylene screens and stored in capped vials. Sampling is usually done with multiple strips and thus provides coarse mapping of the distribution of the Lead on the shooters hand following the dissolution/extraction step with chloroform/aqueous HCl. Certain volume of this aqueous phase is then injected for few seconds for accumulation of the Lead on the HMDE at a certain volt (vs. Ag/AgCl). A detection limit of 20 ng/mL of Pb(II), outreaching for GSR analysis can be achieved without oxygen r emoval, at a frequency of 20 injections per hour. Quantitative analysis has shown the detection of over 90% of lead residues.3 Scanning electron microscopy/ energy dispersive X-ray analysis Elemental analysis using SEM/EDX can be carried out in order to understand bullet structure and major elemental composition. Datas produced from elemental composition of bullets can be used in deciding the exact methods most appropriate for the identification of bullet hole and the determination of firing distance. Bullets and shots are usually collected from unfired cartridges and subsequently brushed with detergents and cleaned using tap water, distilled water, and acetone. Double-sided carbon tape can be used as a means of mounting jackets, lead cores and lead bullets and shot onto the sample stub on subjection to SEM/EDX analysis. The external surface, cross section of lead core, lead bullet, or lead shot can be subjected to elemental analysis using EDX. The internal surface and cross section of the jacket can also be subjected to elemental analysis in order to understand its structural composition. EDX measurement conditions can be set from the SEM unit with regards to spectral measurement, multi-point measurement, mapping, and display of analysed elements on the SEM monitor. The image data obtained from the SEM can be used as basic data for the EDX, while the setting conditions for the SEM units are automatically transferred to the EDX unit. The function which provides the strongest backup for elemental distribution is the Smart Map. The Smart Map operates by recording the X-ray spectral data for all analysis points on the test sample together with the positions of analysis, thus providing the user to recall valuable data as needed. Backscattered electron imaging mode in SEM is able to reveal layers of metals on the jackets cross-section and its subsequent compositions while on the other hand, EDX analysis is able to reveal the coating elements detected on the external surface of lead bullet.4-5 At the moment, this technique is widely accepted due to the morphological (SEM) and elemental (EDX) determination of the metal residue. Capillary electrophoresis Capillary electrophoresis can be used for the analysis of organic and inorganic components of gunshot residue in order to study sampling methodology, selectivity, reproducibility, quantification and the enhancement of the bulk analysis. A typical P/ACE MDQ Beckman capillary electrophoresis system is being used with polymide bare fused silica capillaries. A diode detector is usually used as a means of carrying out direct UV detection. A temperature of 25oC, with a positive voltage of 30KV and hydrodynamic injection of 5s and 0.5 p.s.i is usually used. The conditioning of new capillaries is usually done by rinsing with ethanol, HCL, NaOH at specific time and temperature. Between runs, the capillary is usually rinsed with deionised water, NaOH, and again with deionised water and background electrolyte at specific times. The sample is usually ejected into the capillary by temporal replacement of one of the buffer reservoir (usually at the anode) with a sample reservoir upon application o f either an electric potential or external pressure for a few seconds. Upon replacement of the buffer reservoir, an electric potential is applied between the capillary and the separation is performed. Optical UV-detection of the separated GSR component can be obtained directly through the capillary wall near the opposite end (usually near the cathode). Swabbing technique has been used as a means of obtaining samples from gunshot. This technique is however not too good in detecting important organic residue such as barium and antimony. Figure 1, shows a typical zone of sampling for gunshot residue.6-7 Figure1 Typical zones of sampling for gunshot residue. (A) web and (B) palm.7 Phase identification: characterization of nanostructured materials Complementary analytical techniques such as X-ray diffraction (XRD), electron microscopies such as TEM SEM, and EDX spectrometry can be employed as a set of tools in characterizing a one-dimensional inorganic nanostructure in order to investigate the crystal structure, particle size distribution, morphology, composition and aggregate state. XRD The technique of XRD can be used to deduce the lattice parameter of inorganic nanostructures which can be used to provide information on the thermal properties of the material, strain state or an analysis of the defect structure. The diffraction pattern of the material can be indexed appropriately if the crystal structure of the material is known. For example, in a cubic system, the d spacing which correspond to each diffraction pattern is related to the lattice parameter a following the equation a2 = d2 / (h2 + k2 + l2) in which hkl are the miller indices. This is however used in indexing the diffraction pattern. This technique is however subject to systematic error in the position of the diffraction peaks and random error in the individual calculation of the lattice materials.8 The calculated lattice parameter value is usually compared with the experimental value and this can further be used for appropriate interpretation of result. SEM/EDX Nanostructured materials can be characterized by SEM integrated with an EDX analyzer in order to determine the particle morphology and chemical composition of the sample. The SEM column forms a focused probe of electrons on the sample while the beam current and probe current are usually adjusted as required. An image is formed by scanning the probe in a raster pattern on the sample, detecting some excited radiations from the sample, and storing the result either as a pattern of varying intensity levels on a cathode ray tube (CRT) screen or an a pattern of digital values in electronic memory for later manipulation and display. SEM images are usually formed by detecting either the secondary (low-energy) electrons emitted from the sample, or the backscattered (high-energy) electrons.9 Secondary electron images can provide information on the sample topography thus revealing information about the grain size distribution of the material. TEM/EDX TEM/EDX investigation of nanostructured materials can provide a more detailed information about the smallest particle. When the selection area diffraction (SAD) pattern is projected onto the viewing screen, we can use this pattern to perform the two most basic imaging operations in the TEM. In order to form an image in TEM, we either use the central spot, or we use some or all of the scattered electrons. The way we choose which electron forms the image is to insert an aperture into the back focal plane of the objective lens, thus blocking out most of the diffraction pattern except that which is visible through the aperture. If the direct beam is selected the resultant image is a bright-field (BF) image and if the scattered electrons are selected then the resultant image is the dark-field (DF) image.10 The dark-field imaging and digitization of particles can be used to extract size distribution of the grains through thresholding and measurement of the projected areas. Enviromental safety: characterization of fine scale particle distributions Appraisal of the fine scale particle distributions emitted from a waste disposal furnace can be carried out using SEM/EDX to investigate the particle morphology, composition and chemistry, while TEM/EDX can be carried out to give a more detailed information about the particle size distribution and SIMS to determine isotopic ratios. SEM/EDX SEM equipped with an energy dispersive X-ray (EDX) spectrometer can be used determine the elemental composition, morphology and chemistry of emitted particle in a waste disposal furnace. In order to determine the emitted particle containing the heavy metals, the sample is subjected to backscattered electron imaging while emitted particle containing salts can be imaged in the secondary electron mode. The detected backscattered electrons originate from the larger volume of the sample than do secondary electrons, and thus form an image of lower resolution. Focusing of a small spot on the high Z area followed by analysis of the X-ray signal with EDX allows the resulting X-ray lines to be detected and the elemental composition determined. TEM/EDX TEM images of the sample which comprises DF and BF can be coupled with EDX analysis and chemical mapping can be carried out. Both DF and BF imaging in TEM can be used to investigate the metal speciation in the fine fraction of the emitted particle furnace. DF imaging and digitization of the particle can be used to extract size distribution through thresholding and measurement of project areas. Elemental composition of the emitted particle could be detected in small aggregates upon analysis by EDX and selected area electron diffraction. SIMS Secondary ion mass spectrometry (SIMS) can be used to determine isotopic ratios of the heavy metals from within emitted particles. It operates by switching between masses and it possesses two microfocus ion sources. Sputtering is usually done with a primary O2+ and the intensity controlled by tuning the primary ion beam. The instrument can operate with a mass resolution power (MRP) of 25000.11 REFERENCES [1] Roberto G, Anna P and Salvatore, J Forensic Sci, March 2008, Vol. 53, No. 2. [2] Douglas D, Crime Scene, United States Attorneys Bulletin, 2001Vol. 49 No. 5. [3] Adriana D, Ivano G and R. Gutz, Electroanalysis 2005, 17, No. 2. [4] Hsien-Hui M, and Yen-Lin C, Forensic Science Journal 2006 5:21-34. [5] Toshikazu Y, Sukehiro I, Yoshinori N, Keith S, Readout, 2001 No. 22. [6] Richard A, Jennifer M, Harry E, Background theory and principles of capillary electrophoresis. [7] Ernesto B, Alma L. Revilla V,J. Chromatography A, 1061 (2004) 225-233