Saturday, March 14, 2020
Prehistoric Stone Tools Categories and Terms Stone tools are the oldest surviving type of tool made by humans and our ancestorsthe earliest date to at least 1.7 million years ago. It is very likely that bone and wooden tools are also quite early, but organic materials simply dont survive as well as stone. This glossary of stone tool types includes a list of general categories of stone tools used by archaeologists, as well as some general terms pertaining to stone tools. General Terms for Stone Tools Artefact (or Artifact): An artifact (also spelled artefact) is an object or remainder of an object, which was created, adapted, or used by humans. The word artifact can refer to almost anything found at an archaeological site, including everything from landscape patterns to the tiniest of trace elements clinging to a potsherd: all stone tools are artifacts. Geofact: A geofact is a piece of stone with seemingly human-made edges that resulted from naturally broken or eroded, as opposed to one that was broken by purposeful human actions. If artifacts are products of human behaviors, geofacts are products of natural forces. Distinguishing between artifacts and geofacts can be tricky. Lithics: Archaeologists use the (slightly ungrammatical) term lithics to refer to allÃ artifacts made of stone. Assemblage: Assemblage refers to the entire collection of artifacts recovered from a single site. An artifact assemblage for an 18th century shipwreck might include artifact groups such as arm s, navigational equipment, personal effects, stores; one for a Lapita village might include stone tools, shell bracelets, and ceramics; one for an Iron Age village might include iron nails, fragments of bone combs and pins. Material Culture:Ã Ã Material culture is used in archaeology and other anthropology-related fields to refer to all the corporeal, tangible objects that are created, used, kept and left behind by past and present cultures. Chipped Stone Tool Types A chipped stone tool is one that was made by flint knapping. The tool maker worked a piece of chert, flint, obsidian, silcrete or similar stone by flaking off pieces with a hammerstone or an ivory baton. Arrowheads / Projectile Points: Most people exposed to American western movies recognize the stone tool called an arrowhead, although archaeologists prefer the term projectile point for anything other than a stone tool fixed to the end of a shaft and shot with an arrow. Archaeologists prefer to use projectile point to refer to any object affixed to a pole or stick of some kind, which has been fashioned for use as a weapon, out of stone, metal, bone, or other material. One of the oldest tools of our sad race, the projectile point was (and is) primarily used to hunt animals for food; but was also used to fend off enemies of one sort or another. Handaxes: Handaxes, often referred to as Acheulean or Achuelian handaxes, are the oldest recognized formal stone tools, used between 1.7 million and 100,000 years ago. Crescents: Crescents (sometimes called lunates) are moon-shaped chipped stone objects which are found fairly rarely on Terminal Pleistocene and Early Holocene (roughly equivalent to Preclovis and Paleoindian) sites in the Western United States. Blades: Blades are chipped stone tools which are always at least twice as long as they are wide with sharp edges on the long edges. Drills/Gimlets: Blades or flakes which have been retouched to have pointed ends may be drills or gimlets: they are identified by the usewear on the working end and are often associated with bead making. Chipped Stone Scrapers Scrapers: A scraper is a chipped stone artifact that has been purposefully shaped with one or more longitudinal sharp edges. Scrapers come in any number of shapes and sizes, and may be carefully shaped and prepared, or simple a pebble with a sharp edge. Scrapers are working tools, made to help clean animals hides, butcher animal flesh, process plant material or any number of other functions. Burins: A burin is a scraper with a steeply notched cutting edge. Denticulates: Denticulates are scrapers with teeth, that is to say, small notched edges that protrude out. Turtle-Backed Scrapers: A turtle backed scraper is a scraper that in cross-section looks like a turtle. One side is humped like a turtles shell, while the other is flat. Often associated with animal hideworking. Spokeshave: A spokeshave is a scraper with a concave scraping edge Ground Stone Tool Types Tools made from ground stone, such as basalt, granite and other heavy, coarse stones, were pecked, ground and/or polished into useful shapes. Adzes: An adze (sometimes spelled adz) is a wood-working tool, similar to an axe or hachet. The shape of the adze is broadly rectangular like an axe, but the blade is attached at a right-angle to the handle rather than straight across. Celts (Polished Axes): A celt is a small axe, often beautifully finished and used to shape wooden objects. Grinding Stones: A grinding stone is a stone with a carved or pecked or ground indentation in which domesticated plants such as wheat or barley or wild ones such as nuts and were ground into flour. Making a Stone Tool Flint Knapping: Flint knapping is the process by which stone (or lithics tools were and are today made. Hammerstone: A hammerstone is the name for an object used as a prehistoric hammer, to create percussion fractures on another object. Debitage: Debitage [pronounced in English roughly DEB-ih-tahzhs] is the collective term used by archaeologists to refer to the sharp-edged waste material left over when someone creates a stone tool (knaps flint). Hunting Technology Atlatl: The atlatl is a sophisticated combination hunting tool or weapon, formed out of a short dart with a point socketed into a longer shaft. A leather strap hooked at the far end allowed the hunter to fling the atlatl over her shoulder, the pointed dart flying off in a deadly and accurate manner, from a safe distance.
Thursday, February 27, 2020
Enterprise Rent-A-Car A Market-Driven Company - Case Study Example In order to ensure that it meets it aim, the Enterprise relates to other institutions such as insurance toward providing proper services to its customers. The case analysis makes use of customer value funnel in order to realize the way the company relates to its macorenvironmental and microenviromental. The company acts as the biggest company offering the rental cars to the public. The macroenvironmental drivers include Society and subcultures, Demographics and Psychographics, Economic Factors, Natural-Physical Factors, Political-Legal Factors, Technological Factors while the microenviromental drivers include, Collaboration, Competition, Suppliers and Regulators.The company must always put proper strategies towards manipulating the macroenvironmental factors to help in delivering continuous value to the customer.Society and subcultures.The society and the existing subcultures is important when studying how the Enterprise strive towards ensuring continuous value to the customer. The E nterprise have to consider the essential needs of the society, which always affect the taste of the individuals about the product or service they consume. For instance, the company maintain the need for a friendly environment to ensure that it does not interfere with everyday activities of the residents. The company has established a fuel efficient rental car opportunity which is a step towards offsetting the amount of carbon released in the atmosphere. Demographics and Psychographics Study of demographic is significant since it helps in showing how the company is striving to serve its potential customers in a given geographic location. The company also consider the need to reach a wider part of the market in order to provide services for all their potential customers. The case study shows that the enterprise has established branches and is in the process of increasing its size in order command larger part of the market (Weinstein, 2012). This have allowed the company to offer local ized response to its potential customers. Economic Factors This refers to how the company relates to the global economy towards achieving profits. The case analysis shows that the Enterprise has been able to gain control in the North American rental car industry. This is a step towards enlarging the market share of the company which ultimately led to improvement in the profit. Technological Factors This refers to how the company is striving to improve its services to the customers through application of technological advancements. Technological advancement is significant for every contemporary firm especially when there is need to avoid becoming obsolete (Weinstein, 2012). The company looks forward to develop iPhone application
Tuesday, February 11, 2020
King James I of England (VI of Scotland) - Research Paper Example This paper seeks to explain why King James sought to the rigorous witch hunts particularly throughout Scotland and also why he did not rally the same in England. The paper starts with a brief introduction about King JamesÃ¢â¬â¢s road to monarchy, followed by the reasons behind his interest in demonology and witchcraft. This paper also explains some of the torture tactics that were used by the King and his company in order to persecute the witches and how the witch hunts initially began. Some of the content of the KingÃ¢â¬â¢s book on the subject is also covered in the research paper in order to prove certain points from history and the KingÃ¢â¬â¢s obsession with the idea and persecution of witches. Introduction King James I of England and VI of Scotland had had a rough past before he was crowned as the King of England in 1603, following the demise of Queen Elizabeth. Following the death of his mother, Queen Mary, at the age of thirteen months he was crowned as the King of Scotla nd. It is said that King James was amongst the most learned Kings in history, he knew a vast variety of languages due to which he did not need translators in order to perform trade deals. The fact that he ruled England and Scotland both comes as a surprise to many, since it is obvious that the Scott and the English have always remained at odds. Yet a Scott ruled England for a considerable period of time and was quite loved by the English, therefore it is said that King James united the English and Scott and was responsible for reducing the animosity that existed between the two (Mabry , 30-31). King JamesÃ¢â¬â¢s Interest in Demonology Demonology has been defined as the study of demons or of demonic belief (Merriam-Webster). Demonology was a topic that had gained immense popularity by the 16th century. Therefore at the time when King James started his scholarly career in the study of demonology, a lot of literature regarding the topic already existed to provide assistance. As a sub ject, demonology was restricted to the elite while the poor merely stuck to their beliefs regarding the devil and its worshippers. King JamesÃ¢â¬â¢s interest in Demonology is said to have its roots in his visit to Denmark, when he was going to see his future wife. On his visit, he met with the famous Danish demonologist Niels Hemmingsen, in 1589-1590. The idea of demonology was only remotely known in Scotland till it was taken interest in by King James; rather many of the scholars say that King James was the one who introduced the idea of Demonology in Scotland (Ryynanen , 1-39). King James was the only monarch in history to have studied and written a book on the subject of demonology. The title of the book was Daemonologie. Many scholars see the political inclinations of the book and argue that the third part of the book, with descriptions of the demons seems somewhat different than the first two parts and is thought to have been influenced by the political turmoil he had to face during the 1590s. On his visit to Denmark, King James was stuck in a terrible storm and that is what triggered his belief in the idea of witchcraft and demonology. The Witch Hunts While on his way to Denmark, the KingÃ¢â¬â¢s ship was stuck in a dangerous storm, which was later confessed to have been a witch plot to take the life of King James. It was this confession in the 1590 that led to the rigorous witch hunt throughout Scotland in 1590 (Normand and Roberts). Amongst the very first instances of the persecutions during the witch hunt was that of Geillis Duncane, the maidservant of David Seaton - a deputy bailiff. Duncane was skilled in medicinal treatment through herbs. This skill led to her curing many of the people who came to her with various ailments. This
Friday, January 31, 2020
Describe Risks and Possible Consquences Essay There are many risks involved for children using the internet. this may be that the child has innocently mistyped on the keyboard and are exposed to porongraphic images. Parents have the option to block certain things popping up on the computer screen Children use networking sites, such as facebook, they will state their name, their age, address etc, they will also post photos of themselves onto the wall. They should go onto the privacy settings and set to friends only this means that no frien that is on the list can see their profile. This is because a paedophile will pose as a teenager with similar interests and hobbies to gain friendship. They will try to gain your trust and want to meet you in person. They could also lie in wait for you if you have stated that you will be meeting friends in a certain park at a certain time. Paedophiles, groom children. Children can be bullied, either on the internet or by the use of a mobile phone Could be a lone person doing the bullying or a group of people. They can torment, threaten, tease etc anytime of the day or night. Always keep a copy of the types of messages and day and time thay were sent and inform an adult. This type of bullying will probably lower the childs self esteem and cause them to become depressed. Children can also be hooked on cult websites or a suicidal site where they make pacts with each other to end their own lives
Wednesday, January 22, 2020
Prose as Poetry in The English Patient "Never again will a single story be told as though it is only one." John Berger. The English Patient consists of the stories of its four characters told either by themselves or by Ondaatje. Two stories, the accounts of Kip's military service and the many-layered secrets of the patient, are developed while Hana's and Caravaggio's stories are less involved. However, none of these stories could stand alone. The clash of cultures and changing relationships between the characters provide the texture for the novel. They create a complex web in which everyone becomes entangled. Ondaatje uses an extremely complex structure and poetic language to further the interweaving of the characters' lives. According to one critic, "The author's four stories are not a story that gathers momentum from start to finish. They are the widening and fading circles on a pond into which history has plunged like a cast stone." (Eder 203). "The overall structure of the book is circular and allusive, advancing, rounding back on itself, coming to endings that are not necessarily resolutions, and which may be connected to other starting points." (Draper 204). The novel begins en medias reis with the burned English patient already installed in an upper room of the villa. It is near the end of the war. The other doctors and nurses have left leaving only the patient and his nurse. He can only give short, vague descriptions of exploring the Liberian desert. When Kip and Caravaggio enter Ondaatje interlaces flashbacks to give the reader glimpses of their pasts. The novel has third person, but often characters revert to the first person to tell their own story. The least is learned about Hana's past. Most of what is known about her childhood in Toronto is given by Caravaggio. As the novel progresses the English patient's flashbacks become longer, more detailed and coherent. The farther into the novel the farther into the past he recalls. Ondaatje moves toward the denouement obliquely, avoiding standard conventions of plot and narrative voice. The English patient's story is the oldest narrative material, the center around which the rest of the book builds. His story lies at the center of the book, just as the patient himself lies at the center of the villa. " The dialog is pften not substantial enough to carry the deep emotions of the characters, so Ondaatje often relies on intierior monologue.
Tuesday, January 14, 2020
The Book of Margery Kempe certainly provoked an intense amount of controversy, not least in the present but in her own time as well; a debate that centred on her position as a mystic. This position entailed having true knowledge of God, to work towards a union with him where they would essentially become one. Margery Kempe, at the very least views herself to be one of GodÃ¢â¬â¢s vessels through which He can allow her to experience spiritual visions and feelings. It is in her book that Kempe conveys through words what she considered to be the most significant of these experiences, in order that those who read them would derive Ã¢â¬Ëgreat comfort and solaceÃ¢â¬â¢. It is KempeÃ¢â¬â¢s Ã¢â¬Ëindividual and brilliant adaptation of what was originally a discipline for cloistered elitesÃ¢â¬â¢1 that draws attention to her. Yet it is this individual voice, the style she uses, and her firm relationship with the market world that questions her experiences of higher contemplation. Certainly Kempe does not conform to the solitary life of a conventional mystic, much like Richard RolleÃ¢â¬â¢s statement of Ã¢â¬Ërunning offÃ¢â¬â¢ into the woods, and at one point she is even Ã¢â¬Å"sorrowful and grievingÃ¢â¬ because she has no company. Yet she uses many of her interactions with others to confirm her position as a mystic. She visits the revered mystic Julian of Norwich to seek advice as to whether her visions were genuine or not (Chapter 18), and receives confirmation from Thomas Arundel, Archbishop of Canterbury. Essentially what it has been suggested that Kempe experiences is a higher level of contemplation Ã¢â¬â positive mysticism. This was the search for God through human imagery, which Ã¢â¬Ëinsists on the physical as a legitimate means of access to the spiritualÃ¢â¬â¢.2 Certainly one of the standard patterns in mystical experience were the feelings of love between the mystic and God which is often described as fire, hence RolleÃ¢â¬â¢s Ã¢â¬ËIncendium AmorisÃ¢â¬â¢. Kempe notes that there was an Ã¢â¬Ëunquenchable fire of love which burnt full sore in her soulÃ¢â¬â¢, and that Christ had set her soul Ã¢â¬Ëall on fire with loveÃ¢â¬â¢. Thus the intensity of her visions can not be brought into question as Ã¢â¬Ëshe certainly shares with [the tradition] a mystical sense of God at work in human experiencesÃ¢â¬â¢.3 These human experiences included her own body, as she suffers illness and indulgences in self-mutilation, wearing a haircloth, fasting and even biting her hand so violently that she has to be tied down. However, the visions that Kempe experiences, as mystics viewed them as gifts, are not a product of studious praying and meditating. In most ways what she conveys is an imitation of what many female European mystics experienced, like Bridget of Sweden and Dorothy of Montou or Catherine of Siena. She seeks justification for her mystical standing by linking herself closely to others and, though illiterate receives much of her inspiration from such mystical texts as Ã¢â¬ËIncendium AmorisÃ¢â¬â¢, Ã¢â¬ËStimulus AmorisÃ¢â¬â¢, and Walter HiltonÃ¢â¬â¢s Ã¢â¬ËScale of PerfectionÃ¢â¬â¢. However, as Glasscoe has pointed out, her spiritual experiences were not an easy thing for Kempe to meditate on. Whereas Hilton focused on inner spiritual growth, Kempe can only explain her transcende nce through what was familiar to her Ã¢â¬â the body.4 She even says that Ã¢â¬Ësometimes, what she understood physically was to be understood spirituallyÃ¢â¬â¢. Thus, whereas her visions may at many points seem extreme and even distasteful it does not necessarily mean that she was experiencing anything less than what is considered mystical. What also inspires Kempe, whilst also bringing into question her status as a mystic is the fact that she was a woman who was firmly placed in the world. David Aers describes her as an independent businesswoman, who before her initial vision was active in the market economy, investing money, organising public work and employing men.5 Mysticism was overwhelmingly contemplative, and there was not much spoke about the Ã¢â¬Ëactive lifeÃ¢â¬â¢, with the exception of Walter HiltonÃ¢â¬â¢s positive description of the Ã¢â¬Ëmixed lifeÃ¢â¬â¢. However instead of accepting that she is Ã¢â¬Å"too busy with worldly occupations that must be attended toÃ¢â¬â¢6, like Hilton proposed, Kempe integrates the economic world into her mysticism. Shelia Delany proposed that in her work Ã¢â¬Ëone is constantly aware of the cash nexusÃ¢â¬â¢. 7 This is true in the sense that Kempe even strikes a deal with Jesus, in the sense that he becomes the mediator between KempeÃ¢â¬â¢s social responsibilities as a wife and her desire to lead the spiritual life. Through ChristÃ¢â¬â¢s help she can lead the chaste life by buying off her husband, hence paying off all his debts (Chapter 11. p.60). Atkinson, commented that what Kempe creates is a Ã¢â¬ËGod, who controlled the economy of salvation, [and] functioned as a great banker of a merchant princeÃ¢â¬ .8 Also KempeÃ¢â¬â¢s drive for Ã¢â¬ËmoreÃ¢â¬â¢ is also indicative of her market drive values, in the same sense that she sees that by giving charity to her fellow Christians she will receive in heaven Ã¢â¬Ëdouble rewardÃ¢â¬â¢. This unusual market driven line of thought is not the only factor that distinguishes her from her predecessors. Her style of writing is different and her visions are certainly unique. She actively takes part in many of the experiences, using speech, as Carol Coulson has suggested to inject herself into the holy narrative,9 even at one point acting as the handmaiden to God, and as a replacement to the biblical figure Ã¢â¬â Mary Magdalene. Her first vision is also very personal, and in some ways domesticated. Jesus is said to have appeared Ã¢â¬Ëin the likeness of a manÃ¢â¬ ¦clad in a mantle of purple silk, sitting upon her bedsideÃ¢â¬â¢. The Incarnation is taken to the extreme, where her visions sometimes sit outside the historical moments of the Bible and become part of her own world. Despite distancing herself by calling herself the Ã¢â¬ËcreatureÃ¢â¬â¢ throughout the text many have accused her work of being self-absorbed Ã¢â¬â Ã¢â¬ËI have told you before that you are a singular lover of God, and therefore you shall have a singular love in heaven, a singular reward and a singular honourÃ¢â¬â¢. Certainly her relations with God are very personal, and in many ways conveyed in sexual terms, as when Christ says to her Ã¢â¬ËDaughter, you greatly desire to see me, and you may boldly, when you are in bed, take me to you as your wedded husbandÃ¢â¬â¢. However, again this Ã¢â¬Ëgreat pomp and prideÃ¢â¬â¢, is said to emerge from her experience as a female within an urban class which fostered within her a strong sense of class identity and self-value.10 A self-value that she never really agrees to give up, thus because she refuses to traditionally quieten the self, Kempe does not sit comfortably as a mystic. Similarly she never really abandons her desire for worldly goods. She even admits in the first chapters that after her initial vision she refused to give up her worldly leisureÃ¢â¬â¢s, and still took delight in earthly things. This earthiness continues throughout the book. At one point she explains that she was embarrassed Ã¢â¬Ëbecause she was not dressed as she would have liked to have been for lack of money, and wishing to go about unrecognised until she could arrange a loan she held a handkerchief in front of her faceÃ¢â¬â¢. This embarrassment does not hold well with the lower stage of mysticism in which the visionary is to dispel themselves of all earthly matters so that their soul is open to heaven. Her mysticism is driven to accumulate. She refuses to Ã¢â¬Ëbe content with the goods that God has sent herÃ¢â¬â¢, whilst Ã¢â¬Ëever [desiring] more and moreÃ¢â¬â¢. From God she can attain spiritual status, whilst through her (fatherÃ¢â¬â¢s) social position she maintains earthly standing, thus she is caught between two (masculine) worlds. As David Aers has noted the market world never really receives rebuke in her mystical world, in fact it remains a natural part of it.11 Yet to see her as the victim of a capitalist society is, as Glasscoe maintains, to ignore her avowed purpose.12 Yet it is hard to ignore the element of hysteria in her work. She certainly experiences the traditional mystical dilemma that her visions will never be truly conveyed to those who stand outside it, that Ã¢â¬Ëherself could never tell the grace that she felt, it was so heavenly, so high above her reason and her bodily witsÃ¢â¬ ¦that she might never express it within her world like she felt it in her soulÃ¢â¬â¢. However her Gift of Tears, in which she cries Ã¢â¬Ëabundantly and violentlyÃ¢â¬â¢, break quite brutally this silence of contemplation. It may be however that her loud screams and cries convey her devotion and justify her higher state. Certainly tradition showed that mystics Ã¢â¬Ëthought of themselves as vehicles for suffering and their broken voices and lacerated bodies reflected the stress under which they labouredÃ¢â¬â¢.13 Her crying brought attention to her being, even in her own time when crowds flocked to see her, becoming somewhat of a spectacle. These tears are almost a sign of her fertility in her contemplative life, and also justified in the Bible Ã¢â¬â Psalm cxxvi, 5-6 says that Ã¢â¬Ëthey that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicingÃ¢â¬ ¦Ã¢â¬â¢ Her tears therefore, although extreme and lead many throughout her work to rebuke her, are essentially a sign of grace demonstrating that the Incarnation for Kempe was an ever-present reality.14 Ursula Peters suggested that female mystics, through mysticism Ã¢â¬Å"turned inward and [discovered] ways to describe their own experiencesÃ¢â¬ .15 In fact the role Kempe plays as a woman is very important to her whole mystical experience, and in some ways may even bring it into question. In her experiences with God she plays the wife, the mother, the sister and the daughter. When her husbands exclaims that she is Ã¢â¬Ëno good wifeÃ¢â¬â¢ it again demonstrates that Kempe struggled between two worlds, that of the spiritual and that of her family commitments. St Bernard once proclaimed that natural human feeling doesnÃ¢â¬â¢t have to be suppressed but channelled into God, and in some ways this is exactly what Kempe achieves. By using the idea that she is a holy vessel she is able to assert herself as a woman in the highly competitive world quite drastically. She refuses to abandon her personality and quite forcefully, hence her adamant desire to be chaste, asserts who she is. The Church even attempted to denounce her as a Lollard, which shows that she was a threatening (female) voice and the only way to quieten her was to denounce her as a heretic. Rather than being a mystical treatise, The Book of Margery Kempe is a narrative account, almost a story, or even an autobiography as many have stated it to be, in which she attempts to adopt the contemplative ideal of piety.16 In fact it is more than mysticism, it is the experiences of a woman trying to find her voice in a masculine social world, and the only way that she can achieve this is through having spiritual authority. Certainly her devotion can not be questioned, and she canÃ¢â¬â¢t even predict herself when the intensity of ChristÃ¢â¬â¢s Passion will overwhelm her, be it Ã¢â¬Ësometime in the church, sometime in the street, sometime in the chamber, sometime in the fieldÃ¢â¬â¢. Yet her extreme metaphors and use of language certainly bring into doubt her status as a mystic. As Susan Dickman has suggested prayers and visions certainly occupy the text, yet they are embedded in a larger structure17, namely how she was Ã¢â¬Ëpainfully drawn and steered, [her pilgrimage acting as a metaphor for her mystical journey] to enter the way of perfectionÃ¢â¬â¢. Certainly Ã¢â¬ËpainfullyÃ¢â¬â¢ is an apt description, leading many to criticise her as a charlatan, a Ã¢â¬Ëterrible hystericÃ¢â¬â¢ and even one who was possessed by the devil. Yet this account is from a very independent and highly spirited woman, who although struggled with her identity and sought the higher state to explore that larger structure of herself through God, was deeply devoted to her faith. In the end her piety was very ordinary, it is her style of conveyance however, the lack of the abstract vocabulary of Julian of Norwich, Rolle and the Cloud author18 that brings her status as a mystic int o controversy. Bibliography Aers, David., Community Gender and Individual Identity in English Writing, 1360-1430 (London, 1988) Bancroft, A., The Luminous Vision: Six Medieval Mystics and their Teachings (London, 1982). Evans, Ruth and Johnson, Lesley (eds.)., Feminist Readings in Middle English Literature: The Wife of Bath and All Her Sect (London, 1994) Klapisch-Zuber, C (ed.)., Silences of the Middle-Ages (London 1992),447 Glasscoe, Marion (ed.)., The Medieval Mystical Tradition (Exeter, 1980) http://www.anamchara.com/mystics/kempe.htm http://www.ccel.org/h/hilton/ladder/ladder-PART_I.html http://www.sterling.holycross.edu/departments/visarts/projects/kempe/index.html Knowles, D., The English Mystical Tradition London (London, 1961) Meale, Carol. M., (ed.)., Women and Literature in Britain 1150-1500 (Cambridge, 1993) 1 C. Klapisch-Zuber, Silences of the Middle Ages (London 1992),160 2 J.Long., Ã¢â¬ËMysticism and hysteria: the histories of Margery Kempe and Anna OÃ¢â¬â¢, in Feminist Readings in Middle English Literature, ed. R.Evans et al. (London, 1994),100 3 M. Glasscoe, English Medieval Mystics: Games of Faith (London, 1993),268. 4 M. Glasscoe, English Medieval Mystics: Games of Faith (London, 1993), 268. 5 D. Aers, Community, Gender and Individual Identity Ã¢â¬â English Writing 1360-1430 (London, 1988), 112. 6 http://www.ccel.org/h/hilton/ladder/ladder-PART_I.html 7 J.Long., Ã¢â¬ËMysticism and hysteria: the histories of Margery Kempe and Anna OÃ¢â¬â¢, in Feminist Readings in Middle English Literature, ed. R.Evans et al. (London, 1994), 87-111 8 D. Aers, Community, Gender and Individual Identity Ã¢â¬â English Writing 1360-1430 (London, 1988), 106 9 http://www.anamchara.com/mystics/kempe.html 10 D. Aers, Community, Gender and Individual Identity Ã¢â¬â English Writing 1360-1430 (London, 1988),115. 11 Ibid. 12 M. Glasscoe, English Medieval Mystics: Games of Faith (London, 1993), 275. 13 C. Klapisch-Zuber, Silences of the Middle Ages (London 1992),446 14 M. Glasscoe, English Medieval Mystics: Games of Faith (London, 1993), 276. 15 C. Klapisch-Zuber, Silences of the Middle Ages (London 1992),447 16 http://www.anamchara.com/mystics/kempe.htm 17 S. Dickman., Ã¢â¬ËMargery Kempe and The English Devotional TraditionÃ¢â¬â¢, in The Medieval Mystical Tradition, ed. M. Glasscoe (Exeter, 1980), 156-172 18 M. Glasscoe, English Medieval Mystics: Games of Faith (London, 1993), 272.
Monday, January 6, 2020
Materials Management Matrix Learning Team B Jessica Berry, Andrew Brogan, Silvia Hammond, Erica Priscella Maintaining an Effective Learning Climate 520 Keith Jarrett February 10, 2013 Materials Management Matrix Learning Team B Issues requiring documentation | Current tools used | Additional technology options available | Documentation methods for staff review | Documentation methods for parent review | Calendars | MicrosoftÃ ® OutlookÃ ® Blackboard calendar Desk calendar Wall calendar | Google calendar Yahoo calendar Famundo.com Calendars.net | Update information on school calendar.Provide link to online monthly calendar. | Paper calendars sent home with students Classroom website E-mail | Grades | Power SchoolWeeklyÃ¢â¬ ¦show more contentÃ¢â¬ ¦Select two issues requiring documentation and compare the systems used by each team member. What are the benefits and challenges of each system? Two of the issues requiring documentation are behavior related and