Saturday, December 28, 2019

Indigenous Interpreting Issues in Western Australian Courts - Free Essay Example

Sample details Pages: 10 Words: 2990 Downloads: 9 Date added: 2017/06/26 Category Law Essay Type Narrative essay Did you like this example? Indigenous Interpreting Issues in WA Courts Central to the concept of justice in Australia is a fair trial. An essential feature of this is that the defendant à ¢Ã¢â€š ¬Ã‹Å"not only be physically present but should also be able to understand the proceedings and the nature of the evidence against him or herà ¢Ã¢â€š ¬Ã¢â€ž ¢.[1] Therefore, if a witness is not sufficiently skilled in English to do this, a court interpreter is vital to ensure justice is done. The Western Australian Chief Justice Wayne Martin sets this out clearly in his letter to the Equal Opportunity Commissioner: If the trial of an alleged offender occurs in circumstances in which that person is unable to comprehend the course of the trial because, for example, of an inability with English and the lack of an interpreter, the trial process is unfair and any judgement obtained would be set aside.[2] The absence of an interpreter in such situations would therefore be tantamount to a miscarri age of justice, as would the employment of an incompetent interpreter with no appreciation of the witnessà ¢Ã¢â€š ¬Ã¢â€ž ¢s cultural background. Don’t waste time! Our writers will create an original "Indigenous Interpreting Issues in Western Australian Courts" essay for you Create order This is necessary if they are to breach the communication divide between the witness and the court. In Western Australia interpreting issues are of particular concern regarding Indigenous Australian witnesses. Indigenous people are vastly over-represented in the prison population. In fact, WA has the highest ratio of indigenous to non-indigenous incarceration rates in Australia à ¢Ã¢â€š ¬Ã¢â‚¬Å" 20 times higher for indigenous people.[3] The number is even greater for juvenile offenders in detention.[4] According to the WA Department of Indigenous Affairs, there are at least 80 language groups in the state, and in 35 per cent of Indigenous communities the main language spoken is an Aboriginal language.[5] With such a disproportionate level of contact with the legal system, issues of indigenous witness communication are of the utmost importance. The first scenario where a miscarriage of justice can occur is where there is a lack of any interpreter at all. There is no automatic r ight in WA to an interpreter, the matter being left instead to the discretion of the court.[6] Judges and other judicial officers however do not generally have the expertise to accurately assess a witnessà ¢Ã¢â€š ¬Ã¢â€ž ¢s level of English competency, and often overestimate it.[7] A witness may be able to understand complex utterances but not produce them him or herself, or they may mask their shortcomings by replying with stock phrases or scaffolding their replies around the questions and prompts directed to them.[8] Additionally, some judges are reluctant to allow an interpreter to be used where the witness has some command of English due not only to a preference to speak directly to a witness if possible, but also arising from a view that it would bestow an unfair advantage upon them or allow them to somehow use the interpreter à ¢Ã¢â€š ¬Ã‹Å"as some sort of propà ¢Ã¢â€š ¬Ã¢â€ž ¢ in manipulating the court.[9] It has even been suggested that a capable speaker might have a à ¢Ã¢ ‚ ¬Ã‹Å"field dayà ¢Ã¢â€š ¬Ã¢â€ž ¢ in drawing out the questioning process by communicating through an interpreter.[10] Kirby J in the case of Adamoloulos v Olympic Airways SA criticised this approach, as: The mere fact that a person can sufficiently speak the English language to perform mundane or serial tasks or even business obligations does not necessarily mean that (s)he is able to cope with the added stresses imposed by appearing as a witness in a court of law.[11] Dr Michael Cooke provides many examples illustrating this statement, in which indigenous witnesses deemed competent to give evidence without an interpreter subsequently found themselves struggling to manage. One witness became confused by the rapidly changing subject matter of the questions put to him, while another confused miles with yards, and gave an absurd estimation of an important distance.[12] Complicated linguistic constructions such as negative questions can often confuse indigenous witnesses. If as ked à ¢Ã¢â€š ¬Ã‹Å"you couldnà ¢Ã¢â€š ¬Ã¢â€ž ¢t see the gun, could you?à ¢Ã¢â€š ¬Ã¢â€ž ¢ a native English speaker would probably answer à ¢Ã¢â€š ¬Ã‹Å"noà ¢Ã¢â€š ¬Ã¢â€ž ¢, meaning they couldnà ¢Ã¢â€š ¬Ã¢â€ž ¢t see it, whereas a typical indigenous response would beà ¢Ã¢â€š ¬Ã‹Å" yesà ¢Ã¢â€š ¬Ã¢â€ž ¢ to confirm the truth of the negative statement.[13] The misleading appearance of English competency is particularly pertinent to indigenous people, as they may speak pidgins and kriols which seem similar enough to English, but in fact contain crucial differences.[14] There is a à ¢Ã¢â€š ¬Ã‹Å"danger of attempting to interpret what a person is saying by assuming that recognisably English words mean the same as they do in Englishà ¢Ã¢â€š ¬Ã¢â€ž ¢.[15] For example, kinship terms can have different and very complex meanings when used by an indigenous person, and in some Aboriginal English varieties such as the widely-spoken Kriol, the word à ¢Ã¢â€š ¬Ã‹Å"killà ¢Ã¢â€š ¬Ã¢â€ž ¢ means à ¢Ã¢â€š ¬Ã‹Å"hità ¢Ã¢â€š ¬Ã¢â€ž ¢ or à ¢Ã¢â€š ¬Ã‹Å"injureà ¢Ã¢â€š ¬Ã¢â€ž ¢ rather than à ¢Ã¢â€š ¬Ã‹Å"kill deadà ¢Ã¢â€š ¬Ã¢â€ž ¢.[16] This could obviously impact hugely on a witnessà ¢Ã¢â€š ¬Ã¢â€ž ¢s testimony. The second situation is where there is an interpreter, but they are not suitable. Finding an appropriate interpreter can be particularly problematic for indigenous languages. There are simply not enough accredited interpreters; for some languages there are none at all.[17] In fact, in a à ¢Ã¢â€š ¬Ã‹Å"deplorable state of affairsà ¢Ã¢â€š ¬Ã¢â€ž ¢, WA has no accredited indigenous interpreter training courses and no state-wide, properly qualified and adequately resourced interpreter service for indigenous languages.[18] The National Accreditation Authority for Translators and Interpreters (NAATI) does not even have a test for indigenous interpreters beyond the paraprofessional level.[19] Magistrates working in the Goldfields revealed that they à ¢Ã¢â€š ¬Ã‹Å"could count on one hand the number of times they had access to trained interpreters for Indigenous people in the last four yearsà ¢Ã¢â€š ¬Ã¢â€ž ¢, despite requiring them on a weekly basis.[20] WAà ¢Ã¢â€š ¬Ã¢â€ž ¢s vast distances and the fact that cultural nuances will vary from community to community can also impact heavily on the provision of interpreter services.[21] Where traditional languages are involved, any interpreter is likely to come from the same clan as the witness and be personally connected to the parties in question. It is therefore difficult for them to remain objective and detached.[22] Many interpreters are unwilling to interpret for very serious matters as their role is often misunderstood by the community, and they are frightened of being accused and blamed when proceedings do not turn out favourably.[23] In extreme cases, à ¢Ã¢â€š ¬Ã‹Å"lives could be at risk just by trying to fulfil their task of interpreting.à ¢Ã¢â€š ¬Ã¢â€ž ¢[24] There are also complicated issues of w ho can interpret for whom à ¢Ã¢â€š ¬Ã¢â‚¬Å" for example, an interpreter may not be able to speak to or about those in a particular kinship relationship to them, or a female interpreter may be unable to interpret for a male regarding some matters such as rape.[25] The lack of indigenous interpreters available has sometimes forced courts to use unqualified family, friends or even other prisoners as interpreters, even in trials for charges as serious as murder.[26] Clearly this is a very dangerous practice, as research has shown that even NAATI accreditation is alone not sufficient for legal interpreters to perform competently. Rigorous special training of highly competent bilinguals is the only way to acquire the necessary skills.[27] The commonly held fallacy perpetuating such unacceptable standards is that any bilingual person will do, with à ¢Ã¢â€š ¬Ã‹Å"no preparation required [as] they are simple translating literally what is said in courtà ¢Ã¢â€š ¬Ã¢â€ž ¢.[28] The case in real ity is much more complicated than this. If a competent interpreter is in fact obtained, there are still issues to be solved. Firstly, there is confusion about the actual role of the interpreter. The attitude that an interpreter is simply a word-for-word translation conduit might appear facilitative to upholding objective interpreter standards, but in fact it is not only unhelpful but often impossible. As one Pitjantjatjara interpreter puts it: à ¢Ã¢â€š ¬Ã‹Å"When white fellow talk in big words there is no way of putting that across to [the witness] in the language, because Pitjantjatjara is only a straightforward languagewhen they come with big words and make a big sentence out of it you have got no way of trying to talk to them in the language.à ¢Ã¢â€š ¬Ã¢â€ž ¢[29] A single word may sometimes require a whole story to explain it, resulting in objections to what sounds like the interpreter adding in extra material.[30] In particular, technical legal terms often do not have exact equivalents in indigenous languages and thus may be stripped of important legal significance in the struggle to convey them to a witness.[31] A true interpretation must preserve not only the pure linguistic content, but also all of the nuance, meaning and significance with which it was intended. Thus interpreting is not strictly limited to language skills. A good interpreter must also have an appreciation of the cultural background of the witness, as meaning is heavily defined by cultural contexts. In a simple illustration of this, Dr Diana Eades discusses a witness who gave evidence that on a particular night there was a à ¢Ã¢â€š ¬Ã‹Å"half moonà ¢Ã¢â€š ¬Ã¢â€ž ¢ shining. The cross-examining counsel asserted that this was a lie, whereupon the interpreter was able to avert a serious undermining of the witnessà ¢Ã¢â€š ¬Ã¢â€ž ¢s credibility by explaining that what the witness called a à ¢Ã¢â€š ¬Ã‹Å"half moonà ¢Ã¢â€š ¬Ã¢â€ž ¢ was what court would call a à ¢Ã¢â€š ¬Ã‹Å"crescent mo onà ¢Ã¢â€š ¬Ã¢â€ž ¢.[32] This is a straightforward example, but culturally ingrained perceptions, assumptions, beliefs and understandings can be much harder to isolate and explain. Additionally, despite the potential gravity of such situations, there is a lack of protocol regarding what an interpreter should do if they believe there to be a possible cultural misunderstanding. In a national survey of interpreting practices in Australian courts, 24% of the respondent interpreters said that they would not be willing to alert the court to such situations, and a further 21% did not provide an answer, perhaps due to uncertainty about what they should do.[33] Even if an interpreter does wish to notify the court, how they ought to interrupt proceedings to do this is unclear.[34] How far to go when explaining cultural differences is also difficult à ¢Ã¢â€š ¬Ã¢â‚¬Å" if an interpreter tried to explain every aspect of culture which may be affecting a witnessà ¢Ã¢â€š ¬Ã¢â€ž ¢s testimony it co uld be an impossible task. However competent and culturally aware an interpreter is, sometimes the cultural gulf is simply too wide to be addressed at individual points. The question-and-answer style of witness testimony in WA courts may not serve to elicit a full and accurate story from an indigenous witness. This interview form of speech is not a feature of traditional indigenous societies.[35] In fact, direct and unequivocal questions, answers and opinions may be actively avoided, as central to much indigenous social interaction is the à ¢Ã¢â€š ¬Ã‹Å"important element ofà ¢Ã¢â€š ¬Ã‚ ¦indirectnessà ¢Ã¢â€š ¬Ã¢â€ž ¢.[36] Silence in indigenous conversation is accepted and valued, whereas in Australian courts it may be taken as a sign of evasion or guilt. It may also be assumed that a silence in an indigenous personà ¢Ã¢â€š ¬Ã¢â€ž ¢s speech shows that they have finished speaking, and the questioner will therefore interrupt them before they have given their entire answer.[37] Phe nomena such as gratuitous concurrence arise when indigenous witnesses attempt to align their methods of communication with those of non-indigenous Australians. Gratuitous concurrence in indigenous witnesses has been well documented and involves answering à ¢Ã¢â€š ¬Ã‹Å"yesà ¢Ã¢â€š ¬Ã¢â€ž ¢ to a question (or à ¢Ã¢â€š ¬Ã‹Å"noà ¢Ã¢â€š ¬Ã¢â€ž ¢ to a negative question) regardless of whether this is actually correct.[38] Kriewaldt J, formerly of the NT Supreme Court, said of Aboriginal witnesses: An answer in the affirmative could indicate that the Aboriginal witness is trying to understand the question, that he has understood it, that he has understood part of it, that he may not have understood it at all, or that he does not want the question to go unanswered, or that he thinks that an affirmative answer is more likely to be acceptable to the questioner than a negative answer.[39] Similarly, one indigenous interpreter explained that à ¢Ã¢â€š ¬Ã‹Å"people will say things that a white person wanted to hear, and its not necessarily what he really means.à ¢Ã¢â€š ¬Ã¢â€ž ¢[40] This even extends to a tendency to plead guilty, even when they have done nothing wrong.[41] It is difficult to see how an interpreter could overcome these issues while still upholding their duty to convey what is said as faithfully as possible. Even more impossible to address are metalinguistic issues such as body language. When assessing the truthfulness or integrity of a witness, demeanour is very influential. In indigenous societies, making direct eye contact can be a sign of disrespect, while in western culture evading eye contact may be taken as a sign of shiftiness and dishonesty.[42] The lack of understanding about the role and importance of interpreters can also create more basic problems for them in the court room. Interpreters must at times battle inadequate working conditions and a lack of respect for their position.[43] Interpreting is highly mentally taxing work, and it has been shown that an interpreterà ¢Ã¢â€š ¬Ã¢â€ž ¢s skill level begins to decline even before they realise they are tired.[44] Despite this, interpreters have reported instances such as being forced to speak or stand for hours, having to sit in the dock with a charged criminal and no security guard between them, and not being provided with essentials such as a table, chair, and water.[45] One interpreter asks: à ¢Ã¢â€š ¬Ã‹Å"How can we be respected as a professional when not treated as such? How can we be expected to do our best when our working conditions are so non-conducive?à ¢Ã¢â€š ¬Ã¢â€ž ¢[46] The lack of briefing or preparation materials is also a problem which impacts on an interpreterà ¢Ã¢â€š ¬Ã¢â€ž ¢s capability.[47] An interpreter cannot accurately convey meaning when they are operating in a complete vacuum of context. Being thrust into the midst of a complicated situation they know nothing about and being expected to enable smooth communication is described as à ¢Ã¢â €š ¬Ã‹Å"walking blindà ¢Ã¢â€š ¬Ã¢â€ž ¢.[48] An interpreter may also suddenly be expected to have an entire vocabulary dealing with a specific technical area which they have never encountered before and which they have had no chance to look over.[49] The absence of a competent interpreter with an appreciation of the cultural background of the witness is tantamount to a miscarriage of justice as the basic elements of a fair trial will not be met, and serious misunderstandings can and do occur. However, even the best of interpreters cannot address all of the cultural differences and misunderstandings which may arise when an indigenous witness is in court. The intimidating, foreign and interrogatory style of the courtroom does not suit indigenous people. In WA, Indigenous Sentencing Courts established at Norseman and Kalgoorlie have had some success in making the process more culturally appropriate, but are very limited in application and jurisdiction.[50] There is definitely a need for greater quality and quantity of legal interpreters for indigenous languages, along with a better understanding of the role, needs and importance of the interpreter, and a greater understanding of indigenous culture by legal professionals and the public. It is easier for non-English speakers from overseas to access an interpreter in Australian courts than it is for Australiaà ¢Ã¢â€š ¬Ã¢â€ž ¢s own indigenous people.[51] In its Inquiry into Access to Justice Arrangements, The Aboriginal Legal Service of Western Australia concludes that there are à ¢Ã¢â€š ¬Ã‹Å"two tiers of civil justice in WA: that afforded to mainstream society, and that afforded to Aboriginal peopleà ¢Ã¢â€š ¬Ã¢â€ž ¢.[52] It should be a matter of national urgency to ensure that indigenous people are not à ¢Ã¢â€š ¬Ã‹Å"subjectedà ¢Ã¢â€š ¬Ã‚ ¦to second-class justiceà ¢Ã¢â€š ¬Ã¢â€ž ¢. The provision of competent interpreters to indigenous witnesses is definitely an important step in addressing this, but there are more deeply rooted issues underlying the over-representation of Indigenous people in Australian courts which must also be faced. [1] Ebatarinja v Deland (1998) 194 CLR 444 [26] per Gaudron, McHugh, Gummow, Hayne and Callinan JJ. [2] Letter from Wayne Martin CJ to the Equal Opportunity Commissioner, 27 February 2007, quoted in Equal Opportunity Commission Western Australia, Indigenous interpreting service: Is there a need? (2010), 16. [3] Australian Bureau of Statistics, Prisoners in Australia Catalogue No 4517.0 (2012), 50. [4] Australian Bureau of Statistics, The Health and Welfare of Australiaà ¢Ã¢â€š ¬Ã¢â€ž ¢s Aboriginal and Torres Strait Islander Peoples Catalogue No 4704.0 (2008), 228 . [5] Kate Allingham, and Dennis Eggington, à ¢Ã¢â€š ¬Ã‹Å"WA Calls for a Statewide Aboriginal Interpreter Serviceà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2006) 6(22) Indigenous Law Bulletin 6, [2]. [6] Dairy Farmers Cooperative Milk Co Ltd v Acquilina (1963) 109 CLR 458, 464; Commonwealth AttorneyÃÆ' ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬Ãƒâ€šÃ‚ Generalà ¢Ã¢â€š ¬Ã¢â€ž ¢s Department, Access to Interpreters in the Australian Legal System: Repo rt (Australian Government Publishing Service, 1991) 39. [7] Michael Cooke, Indigenous Interpreting Issues for Courts (Australian Institute of Judicial Administration, 2002) 9. [8] Ibid 9-10. [9] Ibid 9, 16 . [10] Gradidge v Grace Bros (1988) 93 FLR 414, 426 per Samuels JA. [11] (1991) 25 NSWLR 75, 78. [12] Cooke, Indigenous Interpreting Issues for Courts, above n 7, 12, 16. [13] Ibid 18. [14] Ibid 2. [15] Ibid 5. [16] Ibid 3. [17] Sandra Hale, Interpreter Policies, Practices and Protocols in Australian Courts and Tribunals: A National Survey, (The Australasian Institute of Judicial Administration Incorporated, 2011) 18. [18] Aboriginal Legal Service of Western Australia, Submission to the Productivity Commission, Inquiry into Access to Justice Arrangements, November 2013, 6. [19] Equal Opportunity Commission Western Australia, Indigenous interpreting service: Is there a need? (2010) 20. [20] Ibid 18. [21] Ibid 5. [22] Michael Cooke, La w Reform Commission of Western Australia, Caught in the Middle: Indigenous Interpreters and Customary Law, Project 94, Background Paper 2, 2006, 89. [23] Ibid 100, 84-87, 116. [24] Ibid 112. [25] Ibid 102. [26] Allingham and Eggington, above n 5, [5]; Equal Opportunity Commission Western Australia , above n 19, 18. [27] Hale, above n 17, 3. [28] Ibid 2. [29]Australian Law Reform Commission, Recognition of Aboriginal Customary Laws, Report 31 (1986) s598. [30] Cooke, Caught in the Middle, above n 22, 86. [31] Australian Law Reform Commission, above n 29, s598. [32] Diana Eades, à ¢Ã¢â€š ¬Ã‹Å"Telling and Retelling Your Story in Court: Questions, Assumptions and Intercultural Implicationsà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2008) 20(2) Current Issues in Criminal Justice 209, 220. [33] Hale, above n 17, 45. [34] Ibid 44. [35] Ibid 218. [36] Eades, Diana, à ¢Ã¢â€š ¬Ã‹Å"Communicative Strategies in Aboriginal Englishà ¢Ã¢â€š ¬Ã¢â€ž ¢ in Suzanne Romaine (ed), Language in Australia (Cambridge University Press, 1991) 84, 87. [37] Eades, à ¢Ã¢â€š ¬Ã‹Å"Telling and Retelling Your Story in Courtà ¢Ã¢â€š ¬Ã¢â€ž ¢, above n 32, 220. [38] Ibid 219; Cooke, Indigenous Interpreting Issues for Courts, above n 7, 14. [39] R v Aboriginal Dulcie Dumaia (1959) NT 274, quoted in Eades, à ¢Ã¢â€š ¬Ã‹Å"Telling and Retelling Your Story in Courtà ¢Ã¢â€š ¬Ã¢â€ž ¢, above n 32, 219. [40] Cooke, Caught in the Middle, above n 22, 91. [41] Cooke, Caught in the Middle, above n22, 109; Equal Opportunity Commission Western Australia, above n 19, 19. [42] Eades, à ¢Ã¢â€š ¬Ã‹Å"Telling and Retelling Your Story in Court, above n 32, 224. [43] Hale, above n 17, 23-34. [44] Judicial Commission of NSW, Equality Before The Law Bench Book (2006) 3306. [45] Hale, above n 17, 24; ABC Radio National à ¢Ã¢â€š ¬Ã‹Å"Interpreters in the Courtroomà ¢Ã¢â€š ¬Ã¢â€ž ¢, The Law Report, 16 September 2008, (Damien Carrick), Sandra Hale. [46] Hale, above n 1 7, 23. [47] Ibid 28. [48] Ibid 31, 32. [49] ABC Radio National, above n 44, Tony Foley. Ludmilla Stern [50] Kathleen Daly and Elena Marchetti, à ¢Ã¢â€š ¬Ã‹Å"Indigenous Sentencing Courts: Towards a Theoretical and Jurisprudential Modelà ¢Ã¢â€š ¬Ã¢â€ž ¢ (2007) 29 Sydney Law Review 415, 435. [51] Aboriginal Legal Service of Western Australia, Submission to the Productivity Commission, Inquiry into Access to Justice Arrangements, November 2013, 7. [52] Ibid 9.

Friday, December 20, 2019

Gun Control Regulations Should Be Banned Essay - 1535 Words

Gun violence in recent years has increased significantly in various parts of the word. Most often the ones caught in the crossfire are children and young adults; who are also perpetrators. The question every wants to know is: Are gun laws, strict enough and what else can be done to reduce such violence from occurring. This is the debate that lobbyist and government officials have been arguing over for years. With more lives being affected on a regular basis, the increase concerns arise as to how to keep people safe. We need to know how to live safe lives when guns are being used in increasing numbers. Gun violence is not only affecting people in their local community, but around the world. The availability of guns isn’t the only factor that causes gun violence, making more responsible gun control regulations is a step in the right direction towards making a difference. This is the reason I believe more gun control regulations should be in place to ensure the safety of our citi zens. In other countries less people own a firearms and gun control is stricter than the United States. According to Heather Rogers in civil rights, â€Å"in japan almost all guns are illegal, and very few citizens own a gun. This is due to one of the strictest gun control laws in the world. A lot of people say, well I move to Israel because guns are everywhere and are easy to obtain. This is not true in Israel when a male turns 18 they are by law required to enter the military. They don’t just hand them aShow MoreRelatedAmerica Needs Gun Control Essay1149 Words   |  5 PagesFor years proposals for gun control and the ownership of firearms have been among the most controversial issues in modern American politics. The public debate over guns in the United States is often seen as having two side. Some people passionately assert that the Second Amendment protects an individuals right to own guns while others assert that the Second Amendment does no more than protect the righ t of states to maintain militias. There are many people who insist that the Constitution is a livingRead MoreThe Argument Against Gun Control Essay1141 Words   |  5 Pagesthis paper, I consider the topic of gun control. First, I present Dixon’s argument in support of gun control, which is that all personal guns should be banned. Second, I introduce Huemer’s argument against the regulation of guns, which is that banning personal firearms is not justified. Third, I critique Huemer’s argument against gun control on the grounds of three claims. First, the right to own a gun is nullified by its negative repercussions. Second, gun control does not violate an individual’s rightRead MoreGuns Are Necessary For Hunting, Protection, And Military Involvement Essay1620 Words   |  7 PagesAnderson Composition English 101 12/5/16 Guns Are Needed in America The Constitution of the United States gives the reason why Americans can own guns; â€Å"A well-regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed† (Amendment II). The Second Amendment of the Constitution was ratified on December 15, 1791 because the Founding Fathers of the United States of America understood that guns were necessary for hunting, protectionRead MoreEssay about Too Much Gun Control in the United States1630 Words   |  7 Pages   Ã‚  Ã‚  Ã‚  Ã‚  Do you like guns or would like to own a gun? Would like to have a gun for self protection if the time comes? If so the gun control laws could cause you not to be able to. For that reason gun control laws are way too strict. Some of the elderly that live alone look to guns as self defense. That is way is why I believe there shouldn’t be so much gun control.   Ã‚  Ã‚  Ã‚  Ã‚   Approximately 2.5 million times a year guns are used in self defense. There is about 62,200 victims of violent crimes one percentRead MoreThe Second Amendment Of The United States1367 Words   |  6 Pagestherefore, people fear guns and want to enact gun control laws. Recent attacks from terrorist groups spark the question of who should have the right to own guns. Controversies over interpreting the Second Amendment date back to the turn of the twentieth century because so many viewpoints and regulations have accumulated; it is all in the manner of which interpretation citizens subscribe to- loose verses strict interpretation. Due to the controversies, certain gun regulations have been enacted andRead MoreThe Debate Over Gun Control1210 Words   |  5 Pagesgovernment should not be involved in gun control. The second amendment to the United state s constitution says A well regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed. Is this not enough can the bill of rights say this anymore clear. Many might state that the way this statement is worded is the point of debate and it should be interpreted differently. This is the root of all the hot debate over gun control. DoesRead MoreThe Pros And Cons Of Gun Control897 Words   |  4 PagesGun control is an on going debated rather guns should be allowed or to be banned. Gun control, politics, legislation, and enforcement of measures intended to restrict access to, the possession of, or the use of arms, particularly firearms. Gun control is one of the most controversial and emotional issues in many countries, with the debate often centring on whether regulations on an individual’s right to arms are an undue restriction on liberty and whether there is a correlation between guns andRead MoreThe Effects Of Gun Control On The United States Essay1742 Words   |  7 PagesGun control has become a very important topic within the United States after the past couple of months. There have been many issues that have occurred to make people think that banning guns is something we need to invest in, even though that just would not be the greatest option. There are many parts to winning a debate on gun control. One always needs to be sure to view both sides of the issue, look at the causes and the effects of the issue, and being sure one has enough facts and statistics toRead MoreThe Debate Over Gun Rights984 Words   |  4 Pagesstrengthen gun laws had been in place, many mass shootings, such as the one in Aurora Colorado, could have been prevented. The United States needs to implement stricter gun laws. The controversial debate over gun rights is as old as the history of the United States. It is time for lawmakers to create and enforce stronger restrictions on guns. There have been too many high profile/ mass shootings in the recent years for people to continue ignoring the problem of people’s easy access to guns. With a richRead MoreSecond Amendment : The Right Of Bear Arms Essay970 Words   |  4 Pagesself-defense. With the second amendment has come with a controversial topic when it comes to regulating guns in our country. This topic affects the United States nationally, as well as local state to state as they try to regulate how guns should be handled. From the core amendment values such as the second amendment have changed how the amendment is viewed overtime, so has the evolution of guns and how they are viewed in today’s society. On December 15th, 1791, the US constitution passed the first

Thursday, December 12, 2019

The Half Way Covenant free essay sample

The Halfway Covenant was a form of partial church membership created by New England Puritans in 1662. It was promoted in particular by the Reverend Solomon Stoddard, who felt that the people of the English colonies were drifting away from their original religious purpose. First-generation settlers were beginning to die out, while their children and grandchildren often expressed less religious piety, and more desire for material wealth. Full membership in the tax-supported Puritan church required an account of a conversion experience, and only persons in full membership could have their own children baptized. Because the second and third generations, and later immigrants, did not have the same stresses of leaving their home country to follow their faith, they did not have the same conversion experiences. These individuals were thus not accepted as members despite leading otherwise pious and upright Christian lives. It was significant because after years, wealth grew stronger and just about anyone could become a member. We will write a custom essay sample on The Half Way Covenant or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page In response, the Halfway Covenant provided a partial church membership for the children and grandchildren of church members. Those who accepted the Covenant, and agreed to follow the creed and rules of the church, could become church members without claiming a spiritual experience. These half-members could not vote on any issues within the church, although all members could participate in the sacrament of the Supper. Puritan preachers hoped that this plan would maintain some of the churchs influence in society, and that these half-way members would see the benefits of full membership, be exposed to teachings and piety which would lead to the born again experience, and eventually take the full oath of allegiance. Many of the more religious members of Puritan society rejected this plan as they felt it did not fully adhere to the churchs guidelines, and many of the target members opted to wait for a true conversion experience instead of taking what they viewed as a short cut. Overall, religious piety began to decrease and secular values began to become more prevalent in colonial society. Response to the Halfway Covenant may have sown the seeds for the First Great Awakening in the 1730s, launched by Stoddards grandson Jonathan Edwards. Along with Calvinist George Whitefield, he preached that God is in the now, and there must be a urgent call for lanquid will, in response to the half will that the Halfway Covenant allows the.

Wednesday, December 4, 2019

A Hopeless Quality Essay Research Paper Tenets free essay sample

A Hopeless Quality Essay, Research Paper Dogmas of Tenneyson in Tithonus ? Tithonus? was written by Alfred, Lord Tennyson. The verse form? s scene is the ancient narrative of Tithonus. Tithonus fell in love with Eos, goddess of the morning, and asked her for immortality. Unfortunately for Tithonus he did non inquire for ageless young person, merely ageless life. He, hence, grows old but neer dies while Eos non merely neer dies but besides neer grows old. What makes Tithonus? s state of affairs worse is that? the Gods themselves can non remember their gifts? ( 49 ) . This dramatic soliloquy is characteristic of Tennyson. Tithonus is an first-class illustration of a dramatic soliloquy. There is a talker, Tithonus, who is non the poet. There is an audience? the Gods. Another feature of a dramatic soliloquy found in Tithonus is an exchange between the talker and the audience: ? I asked thee, ? Give me immortality? ? ? ( 15 ) . A character survey is when the talker speaks from an extraordinary position: Tithonus is looking back on his determination, a determination which the reader will neer be able to do but can merely woolgather of doing. His portraiture of his determination causes the common response to be rejected: most people would desire ageless life, but Tithonus proves this short-sighted. Tithonus proves the want for immortality vain by saying that: Why should a adult male desire in any manner To change from the charitable race of work forces, Or base on balls beyond the end of regulation Where all should hesitate, as is most meet for all? ( 29-31 ) . Another trait of the dramatic soliloquy is the dramatic, or critical, minute. In Tithonus this minute is when Tithonus decides that he does non desire immortality: ? take back thy gift? ( 27 ) . ? Tithonus? has all of the basic traits of a dramatic soliloquy: a talker who is non the poet, an identifiable audience, an exchange between the two, a critical minute, and a character survey of the talker. One other trait of a dramatic soliloquy is a dramatic tenseness. This tenseness is between rough judgement and understanding. This tenseness makes the audience see objectively instead than subjectively. The audience has sympathy for Tithonus, because he suffers: ? strong hours indignant worked their volitions, and crush me down and scarred and wasted me? ( 50 ) His stating the narrative besides conveying understanding from the audience. The audience must judge Tithonus negatively, because he has made an mistake. His mistake was his will? to change from the charitable race of work forces? ( 29 ) . The dramatic tenseness in? Tithonus? is caused by the clang of the audience? s understanding with the gt ; demand to judge Tithonus? s actions. ? Tithonus? has many of the traits feature of Tennyson. One such dogma is universe fatigue and the look for remainder, this is portrayed by Tithonus? s desire to turn old and dice. Didacticism, or instructiveness, is found in the statement, ? happy work forces. . . have the power to decease? ( 70 ) . Another dogma of Tennyson nowadays is it is a signifier of a narrative, a soliloquy. ? Tithonus? besides contains the fulfilment of the duty as a poet to learn the multitudes: Tennyson Teachs that adult male? s mortality is a approval. The great Romantic and Victorian subject of the yesteryear is besides prevalent in Tithonus? s will to undo the expletive of immortality: ? take back thy gift? ( 27 ) . One really obvious dogma of Tennyson is the rewording of ancient myths: Tennyson tells the ancient narrative of Tithonus. Isolation and alienation, another dogma of Tennyson, is present in Tithonus? s portion adult male and portion God position which alienates him from both: ? immortal age beside immortal young person? ( 22 ) . Tennyson besides uses elevated, stately, mediaeval enunciation: ? thine, ? ? thy, ? and? thee? ( 6, 27, 53 ) . In? Tithonus? Tennyson shows that he is a poet of advancement and alteration: ? the forests decay, the forests decay and autumn? ( 1 ) . Tennyson besides portrays societal consciousness of the importance his message has to the civilization: he shows the societal significance of immortality, a dream many people hold, and the disaffection it causes by changing adult male? from the charitable race of work forces? ( 29 ) . This verse form indirectly suppresses gender by demoing a negative result of lecherousness between two persons. This esoteric verse form offers a didactic statement of the poet? s moral and societal committedness: ? Where all should hesitate, as is most meet for all? ( 31 ) . ? Tithonus? has an implicit in sense of escape in that Tithonus wishes to get away the eternal defeats of life: ? let go of me, and reconstruct me to the grave? ( 72 ) . Through this quotation mark, Tennyson besides shows his longing for permanency, the permanency of decease. Tennyson besides depicts his nationalism, nationalism to the ? race of work forces? by seeking to learn others non to wish to change from it ( 29 ) . ? Tithonus? contains most of the major dogmas of Tennyson. In the terminal, this verse form is about determination devising and the ageless effects of determinations. Through Tithonus? s mishaps of immortality, the audience learns that immortality is non for adult male, and it is through the dramatic tenseness that the audience sees this objectively. Tennyson stresses the art of good determination devising and the importance of our determinations because of the perchance ageless significance they have. 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