To practice following the law of least intervention and develop the Essay

To practice following the law of least intervention and develop the habit of nipping potential misbehavior in the bud - Essay Example entails the introduction of an aversive stimulus, which more often than not inflicts physical or psychological harm on the victim, with the sole intention of deterring undesired behaviors. In light of this, it is possible for teachers to deter their students from engaging in disruptive behaviors. As outlined in the Module 4’s text, a hierarchy of intervention strategies exists for teachers to use to deter unwanted behaviors (COMP 4.22). Almost two years ago, I happened to be interning at an elementary school in the district, when I came across the most bizarre disruptive behavior from a student. Approximately ten minutes into the lesson, this young boy would start tapping his pencil on the desk rapidly. As time elapsed, the tapping got louder, which caused students seating near him to lose their concentration. At first, I wrote this behavior off because I simply assumed that it was the student’s way of internalizing taught concepts. It was only when students started complaining about the behavior, that I decided to intervene. Immediately the boy began tapping his pencil ten minutes into the lesson, I first ignored him for a minute. However, as the tapping got louder, I made eye contact with the student, and soon increased the physical proximity between the student and I. This did not seem to deter this bizarre behavior, and I could tell that the student was unaware of my intention. Therefore, I decided to touch his hand gently, an action, which forced him to spontaneously stop the behavior. Excited that I had achieved what I had set out to do, I walked away from the student. By the time I got to the front of the classroom, the tapping commenced. This prompted me to engage the student directly whereby, I deliberately asked him a question hoping that the destruction would pull his attention from the undesirable behavior, and in turn help me assess whether he had grasped the course content. He answered correctly, which made me aware that his behavior was

Psychology of nature and nurture debate Essay Example for Free

Psychology of nature and nurture debate Essay The nature and nurture debate investigates the importance of individual natural characteristics and personal experience in explaining the causes in difference in physical behavior. Then the question is; is nature more influential than nurture or vice versa. The debate explains that some behavioral traits are acquired naturally while others are acquired from experience. Physical characteristics are known to be hereditary while individual’s behavior and personality is genetic. The debate has never created boundaries yet on what within us is described by the DNA and what part is through life experience, though it’s obvious that both play great roles in molding us. The nature theory of human development states that the way people behave and think is due to genetic hereditary while the nurture theory according to scientist, the way people think and behave is as result of education; they were are trained to do. Both the theories are correct in explaining the development of human beings; â€Å"nature provides us with inborn traits and abilities and nurture takes the genetic tendencies and molds them as people learn and mature†(Fausto, 1992 p, 269). This is not the end of debate but scientists are ever trying to determine what percentage of we is molded by genes and how much by environment. Biological explanations associate human behavior with â€Å"brain structure hormones or genes†. Development of brain structure is influenced by hormones which are instructed by genes, hence our behavior are genetically molded. In some senses the exact opposite of biological essentialism is the notion that the individual is a vessel waiting for culture and environment to fill it† (Dyer, 1977 p, 330). Socialist believes that human conduct is social in origin, that is individuals learn everything from environment as they mature. Gender difference is due to training and social forces with only sex difference being inborn. Gender difference is the biological and physiological aspects of males and female that makes each group distinct from the other in all species. The gender difference in human beings could be as result of nature or environmental influence (nurture). Every time a baby is born, everybody would ask whether, a boy or a girl. This is to say that gender difference is evidenced from birth. The biological difference is associated with nature while the physiological difference in male and female is attributed to nurture. Psychologists believe that gender is influenced by environment; the way our parent, friends and relative treats us. â€Å"Our gender is consequences of the nurture we receive as children† (Deaux, 1993 p, 126). Some human attributes are nature created (physical body), others are due to nurture (naming people) while others are either natural or environmentally caused. Many theories explain differently on the causes of the difference between women and men. Evolutionary theory of sex suggests that the gender difference has long way ranging from generation inheritance and environmental variability. The gender theory advocates that boys and girls grown in different families and cultures thus they learn much on behaviors and attitude from their families and society, hence gender difference are outcome of socialization. Therefore we can conclude that gender difference is partially due to nature and to some extend environmentally instigated. From biblical readings, we learn that gender difference is God’s creation since he created a man and a woman in his likeness. Some feminist believe that gender difference is as result of discrimination of society against the female gender. Over time women have been oppressed, discriminated and harassed in many cultures. Men and women differ from each other in skills behavior and attitudes. Most cultures have molded men and women in different forms with some cultures viewing men being great than women although this views are changing with socialization. Gender difference, is evidenced as people mature and grow under various environments. Various studies show that there in greater difference between men and women in places of work, abilities and adaptations to situations. You will find that in schools boys are better than girls in certain subjects such mathematics. Researchers believe this is due to ability of student but not gender issues as it is thought to be. According to sociologist men are more aggressive, physically strong and are more likely to take risks than women. As result of men risk taking tendency you will find that their jobs are more risky than those of women. â€Å"Men are more aggression than women† (Secherpr Constantine, 1993) and men are likely to show their aggression physically than women. Some researches show that women are also aggressive but tend to show their aggression in less physical ways. In most case you find that more men are convicted in crimes especially crime with violence than women. In communication men tend to talk less in public than women. Men are shy when it comes to talking g while facing each other; that is, men to men and women to women perspective. It has been generalized that women are; emotionally expressive and responsive, more sensible to others feelings and pay a lot of attention on their bodies. Women also express more love, fear and sadness, laugh and smile more and â€Å"anticipate negative consequences for expressing hunger† (Kreeger, 2000 p, 25). On other hand men have been generalized to; express more anger, control their feelings and try to content with their feelings. Many studies have been carried out on gender difference when expressing emotions in different cultures. The difference according to many is attributed to different â€Å"social roles that women and men play in their society† (Maccoby Jacklin, 1974), status and power each group hold in their cultures. â€Å"Popular stereotype has it that women are more emotional than men† (Lippa, 2005 p, 24). Emotions people express is usually due to their relationship and interactions. Men and women tend to express varying degrees of emotions when under certain situation. Male players’ displays more masculine emotions while female players express feminine emotions† (Shields, 2000 p, 4). Women are more likely to identify others emotions fast than men. Researchers suggest that, this woman ability is more innate than caused by socialization. â€Å"Women are more accurate than men in judging emotions meaning from nonverbal cues than men† (Lippa, 2005). Nonverbal expressions include looking on eyes, lips and eyebrows. Some scientists believe this difference is due to biological explanations while others suggest it as result of organizations of roles in the society. In fact, many researches finds have found very small differences† (Deaux, 1993 p, 126). Our bodies display many biological differences in mind both in metabolism and genetic expressions. Again it’s true that there is great difference between men and women in modern society, therefore these differences should not be basis for isolation of certain group. Even though, there exist gender difference in our societies every woman is expected to behave like woman and men as men.

Education :: English Literature

Education Education in Nervous Conditions. Education is often regarded as beneficial for people and necessary for advancement where people willingly accept to get educated. However in the case of Africa, education was forced on the population, especially western education. Although the Africans had an established medium of education, western education came to replace it and this education under the faà §ade of benefiting the society was there to exploit the people. Western education destroyed the people’s culture exploiting their intellect and their labor. The African’s medium of education was there to inculcate the values and culture of the tribes and this way of educating people was seen as inferior and the Europeans believed in an eradication of that type of education: â€Å"The traditional African educational systems, in their various forms, served the needs of the African people much more than the colonial educational system ever could.† Colonial education brought forward by missionaries was intended to make the local people westernized and follow or corporate with the western government: â€Å"colonial African education was not based on a desire to educate the African people, but a desire to have the ability to control the African people.† Students who follow colonial education are torn between the western world and their own African world and they have this feeling of not belonging to either culture. They don’t want to follow their own culture as they feel superior to it and the white world does not accept them either. The Africans have adopted alongside with the colonial education, the values of the western world and this makes these students move away from the traditional world of Africa. The young generation would feel that through this education they had acquire too many skills to be able to get a proper gob in their society which they consider as backwards and when they leave their country for the colonial empire they are rejected. In Dangarembga's Nervous conditions, we are presented with the westernization of various characters through education. British education plays a great role in the novel where Tambu, Babamukuru, Nhamo and Nyasha, all bear the impact of this education. Dangarembga’s gives weight to Kachru’s ‘alchemy of English’ where: â€Å"Tambu tells us that "white wizards" from the south who were "well versed in treachery and black magic" educated her uncle Babamukuru (18-9)† Tambu knows that the British education is an important way to enable her to evade her two major biological roles, that of being a woman and of being black, which have imprisoned her in her culture. When the novel starts Tambu is seen as being happy at her brother’s death as this is enabling her to go to a western school where the colonial education

Quakers Case Essay

This research paper will argue that the evangelicals were embraced mostly by blacks not only because it’s the nearest imitation of their African nature rituals but because they have given support to the abolition of slavery in the United States. Quakers were known to be the most vocal concerning their opposition to slavery; there were also other denominations that did not favor slavery. George Fox, founder of the Quaker group â€Å"Society of Friends†, preached against slavery in the late 16oo’s, but never really took action against it. Even though Fox, a major Quaker leader, was opposed to slavery, other Quaker leaders owned slaves. This was because they interpreted the doctrines of their religion to exclude slaves. The institution of slavery became a divided issue among Quakers in the Society. Benjamin Lay, for example, was against slavery. Methodists, Baptists, and Presbyterians were very vocal concerning their dissatisfaction with slavery. (1) However, the main concern was that large amounts of the population were not being exposed to God. They had to resolve whether the larger concern was to end slavery and thus allow many â€Å"unchristian† people to go to hell after death, or to evangelize the slaves while letting the issue of slavery slide under the carpet. Subsequently, Methodists and Baptists also became the two denominations to achieve the earliest successes in proselytizing slaves (Lane 184). The first third of the nineteenth century was a significant time for antislavery. Haitian slaves had risen up and freed themselves from French rule in 1803. In England, decades of antislavery agitation led Parliament to abolish slavery in the British Empire by 1834 In the United States, sectional friction related to slavery began in earnest with the Missouri crisis of 1820. Nor were black voices silent. Free African American ministers sermonized against slavery’s cruelties. Periodic fears of slave violence came to a head in 1822 with the discovery of Denmark Vesey’s planned slave uprising (2). As the conflict over slavery heated up, and as news of the Vesey conspiracy broke in 1822, and word spread about the rebellion of Nat Turner in 1831, a great fear enveloped whites (5).   All these factors caused a few whites to begin to renew the spiritual struggle against slavery. The Reverend George Bourne, an Englishman who headed a Presbyterian congregation in Virginia, refused communion to slaveholders and excoriated slaveholding ministers. Way back 1784 Methodists were so bold as to say that they â€Å"promised to excommunicate all Methodists not freeing their slaves within two years† (5). Opposing racism is definitely amongst the strongest reasons for the abolition of slavery. This argument seems quite feasible, considering the fact that only Negroes were slaves. That is to say, skin color was the most deciding factor in whether somebody was a slave or a slaveholder (1). Catherine Meeks, professor of African American studies at Mercer University in Macon, Georgia, says, â€Å"It was the white control of the worship [on slave-holding plantations], the inability to accept blacks as equals, and the negation of black personhood that led to the separation of the black church from the white church and to the emergence of a black religious community.† (4) Independent black churches—most of them Baptist or Methodist—†were not separating themselves from whites because they held a different doctrinal view of Christianity,† notes James H. Cone of Union Theological Seminary. â€Å"Without exception, blacks used the same articles of faith and polity for their churches as the white denominations from which they separated. Separation, for blacks, meant that, they were rejecting racism that was based on the assumption that God created blacks inferior to whites.† (5) Even though white Protestant denominations in the 1840s split over the issue of slavery, the congregations of northern Protestants remained just as closed to blacks who moved north. Given the increasing racial proscription in the mid-1800’s, (9) Many Black preachers developed a significant following across the South among both whites and blacks. John Jasper of Virginia was one such man. Slaves would defer funeral ceremonies for as long as necessary to bring him to the plantation for the service. And Jasper was equally popular among whites. During the Civil War, Jasper won a warm response from the Confederate wounded to whom he preached and offered solace (9). A long history of antislavery and political activity among Northern black Protestants had convinced them that they could play a major role in the adjustment of the four million freed slaves to American life. In a massive missionary effort, Northern black leaders such as Daniel A. Payne and Theophilus Gould Steward established missions to their Southern counterparts, resulting in the dynamic growth of independent black churches in the Southern states between 1865 and 1900 (10). Predominantly white denominations, such as the Presbyterian, Congregational, and Episcopal churches, also sponsored missions, opened schools for freed slaves, and aided the general welfare of Southern blacks, but the majority of African-Americans chose to join the independent black denominations founded in the Northern states during the antebellum era. Within a decade the African Methodist Episcopal (AME) and the African Methodist Episcopal Zion (AMEZ) churches claimed Southern membership in the hundreds of thousands, far outstripping that of any other organizations. They were quickly joined in 1870 by a new Southern-based denomination, the Colored (now â€Å"Christian†) Methodist Episcopal Church, founded by indigenous Southern black leaders (11). The relentless evangelist figures were catalysts of the constitutional abolision of the slaves. They fought for the freedom through the exposure to God’s theoretical equality. Emancipation from slavery in 1863 posed distinctive religious challenges for African Americans in the South. When the Civil War finally brought freedom to previously enslaved peoples, the task of organizing religious communities was only one element of the larger need to create new lives–to reunite families, to find jobs, and to figure out what it would mean to live in the United States as citizens rather than property. Melville J. Herskovits has advanced the thesis that the success of Baptists in attracting blacks was rooted in the appeal of immersion which suggests a connection in the slaves’ mind with the river spirits in West African religions. Others have attacked this position including, the black scholar E. Franklin Frazier who argues that enslavement largely destroyed the social basis of religion among blacks, and that the appeal of Baptists to blacks concerns the emotional content of their worship. Stanley Elkins (whose views were heavily influenced by what took place in the concentration camps of World War II Europe), has argued–like Frazier–that slavery was so demeaning that blacks (like the Jews in the camps) were eventually stripped of every shred of dignity and humanity, including their faith. John Blassingame, on the other hand, has provided a significant body of evidence that blacks hung on to their religion as a form of resistance (11). African-American religion dealt with life as blacks lived it. It was about pain and sorrow, sin and shortcoming, pardon and joy, praise and thanksgiving, grace and hope. This version of Evangelicalism provided a wonderful benefit; it was able to accomplish great things in their lives that were frequently shouted about. This transition coincided with the period of intense religious revivalism known as â€Å"awakenings.† In the Southern states beginning in the 1770s, increasing numbers of slaves converted to evangelical religions such as the Methodist and Baptist faiths. Many clergy within these denominations actively promoted the idea that all Christians were equal in the sight of God, a message that provided hope and sustenance to the slaves (12). Slave Spirituals became the creative group expression of these aspirations. The Ring Shout was the most distinctive expression of religious worship in the praise service, with African-derived dancing and body movement emphasized. The invisible religion of the slave quarters also included conjure, a system of spiritual influence that combined herbal medicine with magic and sometimes gave surprising authority to slave practitioners who believed they could affect whites as well as blacks (6). They also encouraged worship in ways that many Africans found to be similar, or at least adaptable, to African worship patterns, with enthusiastic singing, clapping, dancing, and even spirit-possession. It was here that the spirituals, with their double meanings of religious salvation and freedom from slavery, developed and flourished; and here, too, that black preachers, those who believed that God had called them to speak his Word, polished their â€Å"chanted sermons,† or rhythmic, intoned style of extemporaneous preaching. The closest replication of their religious belief was the evangelicals’ approach. African Americans, often termed as ‘blacks’, was so closely intertwined with their total life experience that the starting point in understanding the meaning of that religious life must be the total life experience. For them, before they were forced to become unwilling participants in one of the most oppressive systems of slavery that the world had witnessed, the ancestors of the African Americans in Africa were very much a religious people. In their native land the totality of their lives was informed by what in western Europe was defined as â€Å"religion,† but what, to them meant as a basic and integral part of life (Jones 1991).Thus, they brought that â€Å"religion† with them. Blacks responded to the evangelical message, though, for different reasons than those advanced by slave owner-sanctioned preachers. The potential for spiritual equality, and even the hope for earthly liberty, could be taken from evangelicalism, and that was a powerful appeal to slaves. (8) Evangelicalism’s informal, spirit-driven style of worship could evoke remembrances of the religious ecstasies of African dance religions, another reason to embrace the faith. Nowhere else in southern society did African Americans find the status that they could achieve as in churches. Some African Americans worshipped in separate black churches, but black Baptists and Methodists had shaped evolving Evangelicalism in general since the earliest revivals. Most slave worship was in biracial churches. Evangelicalism took root among African-Americans. Large numbers underwent conversion, baptism, instruction, worship, and lived the life of Christian even in face of oppression. Although, the development of their own religious institutions would await Emancipation and the war’s end, there were many thousands of Negro Baptists and Methodists by 1850. Emancipation brought many tangible rewards. Among the most obvious was a significant increase in personal freedom that came with no longer being someone else’s property: whatever hardships they faced, free blacks could not be forcibly sold away from their loved ones. But emancipation did not bring full equality, and many of the most striking gains of Reconstruction — including the substantial political power that African Americans were briefly able to exercise — were soon lost. In the decades after Reconstruction African Americans experienced continued poverty and exploitation and a rising tide of violence at the hands of whites determined to re-impose black subordination. They also experienced new forms of discrimination, spearheaded by a variety of state laws that instituted rigid racial segregation in virtually all areas of life and that (in violation of the 14th and 15th Amendments) effectively disfranchised black voters. The struggle to overcome the bitter legacy of slavery would be long and arduous. Many abolitionists belonged to the African Methodist Episcopal Zion (AMEZ). AMEZ became a platform for preaching against slavery. â€Å"The ministry was by far the most common occupation of the black leaders in the abolitionist movement† (Sorin 101). AMEZ enabled people like Denmark Vesey to plan revolts. Pennington traveled as far as Europe to preach against slavery. He wrote, â€Å"If the New Testament sanctions slavery, it authorizes the enslavement of whites as well as us† (Voices of Triumph 127). Ward was born into a slave family that escaped in 1820. He lived in upstate New York and was an agent for the American Anti-slavery Society. Ward actively protested the Fugitive Slave Law of 1850. He was also an assistant to fugitive slaves (Voices of Triumph 145) (9). Over one hundred and thirty years after Nat Turner was hanged, black theology emerged as a formal discipline. Beginning with the â€Å"black power† movement in 1966, black clergy in many major denominations began to reassess the relationship of the Christian church to the black community. Black caucuses developed in the Catholic, Presbyterian, and Episcopal churches. The central thrust of these new groups was to redefine the meaning and role of the church and religion in the lives of black people. Out of this reexamination has come what some have called a ‘Black Theology’. (10) The secret meetings of â€Å"praise† of the former slaves was later institutionalized and these assemblies gave rise to independent churches. The first religious institution primarily controlled and administered by blacks was established at Silver Bluff, South Carolina in the 1770s.The Free African Society of Philadelphia, established in 1778 by two former slaves, Richard Allen and Absalom Jones was an example of one of the earliest formal organizational activity- more frequent among the free blacks in the urban North (Woodson 1922). Most of such groups were quasi-religious bodies and churches frequently came into existence from the membership of these societies. The Free African Society of Philadelphia, that newly created independent body, was the mother of two African Amertican churches- St. Thomas African Episcopal Church (later named the St. Thomas Protestant Episcopal Church) established in 1794, and the Bethel African Church (later becoming an independent organization known as the African Methodist Episcopal Church), which was the first black congregation in the Philadelphia Methodist Conference. In 1894 black Baptists formed the National Baptist Convention, an organization that is currently the largest black religious organization in the United States. There may be several reasons that evangelist were able to convert slaves, some would argue that this may be attributed to the verity that the slaves saw religion as the nearest observable fact to freedom. Still, it is quite notable that the evangelist were able to gather members not only because the African- Americans see their way of teaching as the nearest to their old rituals but also because of the evangelists’ unerring efforts to abolish slavery in the United States.

Mind over Matter

Mind over matter The concept of the connection between the brain and body has been discussed around the world for quite a while. Many people have used holistic medicine and find it better than traditional medicine. I do believe that these techniques are legitimate, effective methods of therapy due to its positive results without using pills and the variety of options in its treatments. It is proofed that is possible to reduce or even eliminate  pain, illness and disease by using the  natural powers it process. According to Psysoma Clinic, people are seeking holistic medicine because they are concerned about their physical bodies.There are many options in holistic medicine that elicits changes in your body and its efficiency proven by its results gain all over the years. For example: Focus your mind in meditations and positive thoughts and feelings; Set time aside to do something that you like to do even when you are busy doing activities for the purpose of pleasure; Set one achie vable goal for each day and congratulate yourself on your success and so on. By using these techniques you will have greater effective results in curing diseases and pain.While medical professionals are focus on identifying and treating symptoms through physical means such as drugs and surgery, the Holistic therapy will address the underlying emotional and psychological connection between mind-body connections. To most doctors, the immune system was regarded as an autonomous entity, operating independently of the mind and behavior, which is the opposite of holistic medicine. In conclusion, holistic medicine is the best treatment option than conventional medicine; its efficiency is proven by the results and it is demonstrated all over the years. Mind over Matter Mind over matter The concept of the connection between the brain and body has been discussed around the world for quite a while. Many people have used holistic medicine and find it better than traditional medicine. I do believe that these techniques are legitimate, effective methods of therapy due to its positive results without using pills and the variety of options in its treatments. It is proofed that is possible to reduce or even eliminate  pain, illness and disease by using the  natural powers it process. According to Psysoma Clinic, people are seeking holistic medicine because they are concerned about their physical bodies.There are many options in holistic medicine that elicits changes in your body and its efficiency proven by its results gain all over the years. For example: Focus your mind in meditations and positive thoughts and feelings; Set time aside to do something that you like to do even when you are busy doing activities for the purpose of pleasure; Set one achie vable goal for each day and congratulate yourself on your success and so on. By using these techniques you will have greater effective results in curing diseases and pain.While medical professionals are focus on identifying and treating symptoms through physical means such as drugs and surgery, the Holistic therapy will address the underlying emotional and psychological connection between mind-body connections. To most doctors, the immune system was regarded as an autonomous entity, operating independently of the mind and behavior, which is the opposite of holistic medicine. In conclusion, holistic medicine is the best treatment option than conventional medicine; its efficiency is proven by the results and it is demonstrated all over the years.

Profile of Serial Killer Debra Brown

Profile of Serial Killer Debra Brown In 1984, at age 21, Debra Brown became involved in a master-slave relationship with the serial rapist and killer  Alton Coleman. For two months, during the summer of 1984, the couple left victims across several Midwestern states, including Illinois, Wisconsin, Michigan, Indiana,  Kentucky, and Ohio. Alton Coleman and Debra Brown Meet Prior to meeting Alton Coleman, Brown showed no violent tendencies  and had no history of being in trouble with the law. Described as being intellectually disabled, possibly due to a head trauma suffered as a child, Brown quickly came under Colemans spell and a master-slave relationship began. Brown ended a marriage engagement, left her family and moved in with 28-year-old Alton Coleman. At the time, Coleman was facing trial on sexual assault charges of a 14-year-old girl. Fearing that he would likely go to prison, he and Brown decided to take their chances and hit the road. Blended Into Local Communities Coleman was a good con man and a smooth talker. Rather than target victims outside of their race, where their chances of being noticed were greater, Coleman and Brown stayed close to predominately African-American neighborhoods. There, they found it easier to befriend strangers, then assault and sometimes rape and murder their victims, including children and the elderly. Vernita Wheat was the 9-year-old daughter of Juanita Wheat from Kenosha, Wisconsin, and the first known victim of Coleman and Brown. On May 29,  1984, Coleman abducted Juanita in Kenosha and took her 20 miles away to  Waukegan, Illinois. Her body was discovered three weeks later in an abandoned building located close to where Coleman was living with his elderly grandmother. Juanita had been raped and strangled to death. After conning their way through Illinois, they headed to Gary, Indiana, where on June 17, 1984, they approached 9-year-old Annie Turks and her 7-year-old niece  Tamika Turks. The girls were headed home after visiting a candy store. Coleman asked the girls if they wanted free clothing, to which they answered yes. He told them to follow Brown, who led them to a secluded, wooded area. The couple removed the younger childs shirt and Brown ripped it into strips and used it to tie up the girls. When Tamika began to cry, Brown held the childs mouth and nose. Coleman stomped on her stomach and chest, then threw her lifeless body into a weeded area. Next, both Coleman and Brown sexually assaulted Annie, threatening to kill her if she did not do as they instructed. Afterward, they choked Annie until she lost consciousness. When she awoke, she discovered her attackers were gone. She managed to walk back to a road, where she found help. Tamikas body was recovered the following day. She had not survived the attack. As the authorities were uncovering Tamikas body, Coleman and Brown struck again. Donna Williams, 25, of Gary, Indiana, was reported as missing. Almost a month later, on July 11, Williams decomposing body was found in Detroit, along with her car parked a half a mile away. She had been raped and the cause of death was ligature strangulation. The couples next known stop was  on June 28, in Dearborn Heights, Michigan, where they walked into the home of Mr. and Mrs. Palmer Jones. Mr. Palmer was handcuffed and severely beaten and Mrs. Palmer was also attacked. The couple was fortunate to survive. After robbing them, Coleman and Brown took off in the Palmers car. The couples next attack happened after their arrival in Toledo, Ohio on the holiday weekend of July 5. Coleman managed to worm his way into the home of Virginia Temple, who was the mother of a household of small children. Her oldest was her 9-year-old daughter Rachelle. The police were called to Virginias home to do a welfare check after her relatives became concerned after they did not see her and she did not answer her phone calls. Inside the home, the police found Virginia and Rachelles bodies, who had both been strangled to death. The other younger children were unharmed but frightened from being left alone. It was also determined that a bracelet was missing. Following the Temple murders, Coleman and Brown did another home invasion  in Toledo, Ohio.  Frank and Dorothy Duvendack were tied up and robbed of their money, watches, and their car. Unlike others, the couple was fortunately left alive. On July 12, after being dropped off in Cincinnati by the  Reverend and Mrs. Millard Gay of Dayton, Ohio, Coleman and Brown raped and murdered Tonnie Storey of  Over-the-Rhine (a working-class neighborhood of Cincinnati). Storeys body was discovered eight days later. Underneath it was the bracelet that was missing from the Temple home. Storey had been raped and strangled to death. FBI Ten Most Wanted On July 12, 1984, Alton Coleman was added to the FBI Ten Most Wanted list as a special addition. A major national manhunt was launched to capture Coleman and Brown. More Attacks Being on the most wanted FBI list did not seem  to slow down the couples murder spree.  On July 13, Coleman and Brown went from Dayton to Norwood, Ohio on a bicycle. Not long after arriving, they managed to get inside the home of Harry and Marlene Walters on the ruse that they were interested in buying a trailer that Harry Walters was selling. Once inside the home, Coleman struck Harry Walters over the head with a candlestick, rendering him unconscious. The couple then viscously raped and beat Marlene Walters to death. It was later determined that Marlene Walters had been beaten on the head at least 25 times and Vise-Grips had been used to lacerate her face and scalp. After the attack, the couple robbed the home of money and jewelry  and stole the family car. Kidnapping in Kentucky The couple then fled to Kentucky in the Walters car and kidnapped a Williamsburg college professor, Oline Carmical, Jr. They placed him in the trunk of the car and drove to Dayton. There, they left the stolen car with Carmical  inside the trunk. He was later rescued. Next, the couple returned to the home of  Reverend and Mrs. Millard Gay. They threatened the couple with guns, but left them unharmed. Coleman and Brown stole their car and headed back close to where they started their killing spree in Evanston, Illinois. Before their arrival, they carjacked and murdered  75-year-old Eugene Scott in Indianapolis. Capture On July 20, Coleman and Brown were arrested without incident in Evanston. A  multi-state coalition of police formed to strategize on how to best prosecute the couple. Wanting the pair to face the death penalty, authorities selected Ohio as the first state to begin prosecuting them both. No Remorse In Ohio, Coleman and Brown were sentenced to death in each case of the aggravated murders of Marlene Walters and Tonnie Storey. During the sentencing phase of the trial, Brown sent the judge a note which read, in part, I killed the bitch and I dont give a damn. I had fun out of it. In separate trials in Indiana, both were found guilty of murder, rape, and attempted murder. Both received the death penalty. Coleman also received 100 additional years and Brown received an additional 40 years on charges of kidnapping and child molesting. Alton Coleman was executed on April 26, 2002, by lethal injection at the Southern Ohio Correctional Facility in Lucasville, Ohio. Browns death sentence in Ohio was later commuted to life because of her low IQ scores, her non-violent history prior to meeting Coleman, and her dependent personality that made her susceptible to Colemans control. Currently in the Ohio Reformatory for Women, Brown still faces the death penalty in Indiana.

Conflict and Struggle in Everyday Use Essay Example

Conflict and Struggle in Everyday Use Essay Example Conflict and Struggle in Everyday Use Essay Conflict and Struggle in Everyday Use Essay In the short story, â€Å"Everyday Use† by Alice Walker, the author presents a recurrent theme of conflict and struggle within African-American Culture, especially with the specific set of time. The specific element of this story that is most significant is characterization and symbolism, which Walker uses to express concern for the differences between these interpretations and uphold one of them, showing that heritage and culture affect the characters everyday life. An encounter used in â€Å"Everyday Use† which could be interpreted as two different approaches or interpretations of African-American Culture, takes place during Dee (One of the daughters of the narrator) returns to visit her mother (Narrator), and younger sister Maggie, â€Å"Everyday Use† focuses on this encounter between the Johnson Family, an argument over the family quilt, leaving the reader with abstract interpretations. Characteristics like appearance, behavior, and decisions help to distingu ish the characters of the story, yet walker uses the same characteristics to give the reader an abstract understanding of the theme. The story is constantly involved on the characterizing of Dee, Maggie, and Mama. The first impression the reader is given of Maggie is her awkward looking appearance and shy nature, described by her mother remarks, â€Å"showing just enough of her thin enveloped in pink skirt and red blouse for me to know shes there, almost hidden by the door† (pg 1126). However, Maggie is, like her mother, she honors the memory of her ancestors, she is the only daughter in the family who has learned how to quilt from her grandmother. However that could be because of Maggies introverted nature as noted by Mama â€Å"she will stand hopelessly in corners, homely and ashamed of the burn scars down her arms and legs, eyeing her sister with a mixture of envy and awe† (pg.1126). Mama then compares Wangara beauty to Maggies look, she says â€Å"Dee (Wangero) is lighter than