Verbs And Adverbs Essay Example for Free

Verbs And Adverbs Essay An action verb is underlined in each sentence. Write the number of the Circle the adverb that describes the verb. 1. My grandpa snored loudly. 2. Chloe played on the beach yesterday. 3. I will visit my friend tomorrow. 4. George, will you come here? 5. My sheepdog sat lazily in the pool. 6. Neil slowly placed a card on the card house. 7. Neil stopped suddenly and listened. 8. Nathan stamped his feet angrily. 9. I carefully glued the last piece onto the model. 10. Sam accidentally slipped on the ice. 11. Yesterday, they played a game. 12. The truck grumbled loudly. 13. We will go to the concert soon. 14. Jen waited patiently for the computer to load. 15. Kayla finally arrived at the park. 16. My mother nicely reminded me to do my homework. 17. The astronaut easily fixed the problem. 18. I usually hug my mother when I get home. 19. My dog always barks. 20. Peter neatly wrote a shopping list. An action verb is underlined in each sentence. Write the number of the Circle the adverb that describes the verb. 1. My grandpa snored loudly. 2. Chloe played on the beach yesterday. 3. I will visit my friend tomorrow. 4. George, will you come here? 5. My sheepdog sat lazily in the pool. 6. Neil slowly placed a card on the card house. 7. Neil stopped suddenly and listened. 8. Nathan stamped his feet angrily. 9. I carefully glued the last piece onto the model. 10. Sam accidentally slipped on the ice. 11. Yesterday, they played a game. 12. The truck grumbled loudly. 13. We will go to the concert soon. 14. Jen waited patiently for the computer to load. 15. Kayla finally arrived at the park. 16. My mother nicely reminded me to do my homework. 17. The astronaut easily fixed the problem. 18. I usually hug my mother when I get home. 19. My dog always barks. 20. Peter neatly wrote a shopping list.

Post World War Two Immigrants :: history

Post World War Two Immigrants During World War Two Australians finally realised just how vulnerable they were to enemy attacks. The reality of this possibility hit home hard when the Japanese attacked Darwin and when Japanese midget subs penetrated Sydney harbour. We now realised that our island was not an impenetrable fortress. They government also realised that our country was dangerously under-populated. The fact was that we had too much space and only 7 million people living in it which once again made us very vulnerable to attack. The government realised something must be done. In 1947, during a historical speech made by the minister for immigration, Arthur Augustus Calwell announced that Australia was opening its doors to European immigrants, preferably British. Refugees and immigrants from all over Europe rushed to apply for visas. While many different cultures migrated to Australia the two we are going to focus on are the Italians and the British. At the conclusion of the war Italian soldiers and POW’s returned to a destroyed Italy. The only thing worse than the immense destruction was the human suffering. The displaced Italians sought refuge in communal camps while dreaming of escape to countries such as Canada, the USA and Australia. Italy had been looking for an overseas country that would accept its unemployed, homeless Italians and when Australia opened her doors to them Italy’s President encouraged his people to â€Å"learn a foreign language and emigrate†. Meanwhile the Britain was also in ruins and although they had won the war, it had come at a big loss. Luckily though for the British, Australia was very keen for British refugees to make up a large part of Australia’s refugee take-in. In Arthur Augustus Calwell’s initial speech he said, â€Å"It is my hope that for every foreign migrant there will be ten people from the United Kingdom.† So from the start it was obvious that 'White Australia' was the cornerstone of the immigration policy. Australia established schemes to attract immigrants from post war Britain and they created Australian Citizenship in 1948 so that ‘Australians’ were no longer British subjects. Meanwhile, much stronger and stricter restrictions were imposed against the Italians. They were only permitted to immigrate if they already had close family already resident in Australia. The Italians suffered because they were not a priority group. The British had been given assistance and had been allowed to bring their families with them into Australia.

The Western Culture Of Thinness Architecture Essay

Every society has a manner of tormenting its adult females, whether bybinding their pess or by lodging them into baleen corsets.What modern-day American civilization has come up with is designerjeans. † Anorexia nervosa ( AN ) is an eating upset most normally impacting adolescent adult females. The diagnostic standards for anorexia is defined by the Diagnostic and Statistical manual of the American Psychiatric Association 4th erectile dysfunction ( DSM-IV ) as inordinate dieting or exercising taking to extreme weight loss for age, tallness and gender, a refusal to derive weight, perturbation in organic structure form perceptual experience and amenorrhoea. The implicit in cause of AN is believed to be psychopathic, with recent biomedical research stressing a biological position, where a specific cistron, molecule or encephalon part is sought out to lend to the biological footing of AN. Subsequently there is much attempt put into the development and licensing of possible ‘anti-anorexic ‘ pharmaceutical drugs. However, the general deficiency of success of effectual drugs for handling AN points to more than a simple biological cause to AN. It has been suggested ( Bordo ) tha t the abnormal psychologies behind AN are a set of peculiarly symptoms that arise from within a cultural model, viz. the Western civilization. In kernel, AN may be labeled a psychiatric upset that manifested as a consequence of the influence of Western ideals of beauty and organic structure types. Western society ‘s immature adolescent adult females are peculiarly vulnerable to these portraitures of organic structure types and therefore demo the highest incidence of AN. Furthermore, in recent old ages AN has become a transcultural upset, impacting civilizations influenced by Western civilization or presently undergoing Westernization such as the Chinese, Nipponese, Fijians and African Americans, where AN had one time been unheard of. Yet, it has been argued that AN can non be seen purely as a Western culture-bound syndrome as there have been more and more studies of eating upsets bearing diagnostic resemblance to AN afflicting adult females in non-Western civilizations and eve n certain groups of people within Western civilizations. The separating feature of these fluctuations of AN is their cause, which is extremely individualised, changing from personal hurt to traditional and spiritual grounds. Importantly, these fluctuations do non associate to a deformed perceptual experience of the organic structure nor an irrational fright of deriving weight, proposing that the current definition for AN is limited and assumes that AN is a cosmopolitan experience. Therefore, although AN is considered a psychiatric upset, it can non be viewed entirely from a biological or psychological position, but instead from within a transcultural context, one which encompasses the influences of Western civilization on perceptual experiences of the organic structure every bit good as the particular, individualised grounds that arise from within other civilizations.Paragraph 1: The Western Culture of ThinnessAnorexia is considered a Western culture-bound phenomenon as a consequenc e of the current sociopolitical demands placed upon adult females in respects to the ideals of beauty, organic structure forms, and feminism, every bit good as the typical feeding behavior found in most households and the excess of available nutrient. The term culture-bound denotes a limitation of a phenomenon within a peculiar cultural group due to specific societal, political, civilization and psychological factors from within that civilization. It has been shown that most American adult females are preoccupied with their weight. Subsequently, anorexia has been presented as an extreme to the nation-wide preoccupation with weight and organic structure image ( Banks ) . Historically, the construct of the ideal female organic structure was unstable, altering with the political and economic clime, which affected cultural values and therefore attitudes toward female organic structures. During the colonial epoch, the battle to last in a rough environment favoured strong, fertile, able-b odied adult females who were capable of helping with jobs every bit good as bearing many kids to increase household size. Timess changed in the nineteenth century, nevertheless, with the debut of a more comfy life-style, the fraility of adult females and the innovation of the girdle. Womans who appeared vulnerable, thin and frail were considered to hold the ideal lady-like properties that were desirable. This tendency changed in the twentieth century when the waifish expression became popular, where adult females balked at long frocks and subservience to work forces in favor of short hair, bloomerss and an androgynous, thin, waifish expression that represented their freedom. Since so, there has been a cultural tendency towards tenuity, with celebrated theoretical accounts such as Twiggy going family graven images, climaxing in today ‘s nation-wide compulsion with ‘weight-watching, ‘ ‘calorie-counting ‘ and ‘dieting. ‘ It is the mass media po rtraiture of the ideal thin female organic structure as attractive, desirable and healthy that has farther perpetuated the ‘culture of tenuity. ‘ The chief marks of these cultural ‘fads ‘ are adolescent and adolescent adult females, who besides have the highest incidence of anorexia. Recently, the incidence of AN has increased in pre-teen and adolescent misss, as they are frequently the chief mark audience for a assortment of media, which present unrealistic outlooks of their organic structure forms. Dysfunctional kineticss within a household have besides been attributed for this tendency of increasing AN incidence in younger misss. Fashion magazines frequently depict thin adult females to be desirable and healthy, telecasting ads promote the latest technological innovation that helps a adult female lose weight and the Internet offers infinite web sites with tips on ‘eating healthy, ‘ maintaining off the ‘fat, ‘ appetite suppressants a nd ‘0 calorie ‘ dietetic addendums. Particularly noteworthy are the ‘pro-anorexia ‘ web sites that proclaim AN to be a lifestyle pick, offer advice on weight direction, effectual dieting schemes and community support promoting AN. This barrage of societal and cultural outlooks to be thin in order to be attractive has predominated Western civilization since the nineteenth century. The coming of mass media has exacerbated these outlooks, ensuing in the addition of incidence of AN every bit good as other eating upsets, peculiarly in immature misss and adult females. Thus the psychiatric jobs behind anorexia may be described as a set of peculiar symptoms that arise from within a cultural model – the Western civilization of tenuity. Futhermore, there have been an increasing figure of studies of AN in non-Western populations, disputing the impression that AN is a Western culture-bound syndrome. This tendency is attributed to the exposure of non-Western civilizations to Western civilization via mass media ( Nasser, 1994 ) . One survey has shown that Hispanic and African American misss exhibit AN, influenced by their exposure to Western media, proposing that AN is a psychiatric upset that transcends cultural and socioeconomic boundaries. It was originally believed that the mentioned group of people were ‘protected ‘ by modern Western influences, due to their tradition of encompassing larger, racy adult females. Yet, a survey conducted by Becker found that the Fijians ‘ construct of the female organic structure has been to a great extent influenced by the Western civilization of tenuity. There were no studies of eating upsets in the Fijian population until 1995, when an international telecasting st ation was broadcasted for the first clip, picturing Western media. Three old ages subsequently, studies of dissatisifation with organic structure image, attempts to command weight such as dieting and self-induced emesis were seen, proposing that these Fijian adult females were influenced by the Western cultural ideals of the perfect organic structure and possibly could non separate between the world telecasting presented and true world. Despite a tradition of favorably sing racy adult females, a few old ages exposure to Western cultural and perceptual experiences of beauty have significantly impacted the Fijians. Similarly, a survey conducted by Nasser on the prevalence of AN in teenage Egyptian misss in Cairo indicated that despite traditional Egyptian values of larger, fertile adult females, handiness to Western constructs of the ideal organic structure type through mass media has culturally assimilated immature Egyptian adult females. These findings highlight a phenomenon known a s planetary civilization, where the universe is connected via media, leting cultural values to be readily accessible by other civilizations across the Earth. Such a phenomenon points to the significance of handling AN as non merely arising from Western civilizations, but a upset that transcends cultural boundaries. As good, surveies have indicated that assimilation of immigrants into the Western civilization and version to the expected norms and values on organic structure image and constructs of beauty has contributed to the addition in incidence of AN in non-Western groups. In contrast, other surveies have shown that those who live by their ain civilization whilst life in a Western civilization compared to those who have acculturized show an increased incidence of AN. The coincident being of two civilizations consequences in a ‘culture clang, ‘ which has been theorized to lend to greater internal struggle with respects to self-identity and therefore higher sensitivity to anxiety about self-image and addition in incidence of AN. Mumford and Whitehouse have shown that Asiatic misss in the United Kingdom that have non acculturated are less satisified with their organic structure image and later more susceptible to eating upsets, such as AN. These findings interestingly point to the i nfluence of a non-Western civilization non as protective, but exacerbative of eating upsets. Another study by Bryant-Waugh and Lask confirm this theory of civilization clang by describing specific AN instances in more traditional Asiatic kids populating in the UK. They claim that the more traditional the household kineticss are and imposed traditional cultural values, the higher the hazard of sociocultural struggle. It has been argued that the values portrayed by Western civilization, specifically the nexus between slim, thin organic structure forms to attractiveness and wellness, typify socioeconomic patterned advance, societal position, societal credence every bit good as self-denial, release and self-denial to less developed states every bit good as states presently undergoing Westernization. There is a preoccupation with the Western civilization in these states as it is believed that following their values and beliefs will let them to place with socioeconomic patterned advance, higher societal position and societal credence. Streigel-Moore points out that African American groups within the United States have shown increasing incidence of AN, stemming from a desire to take part in the ‘white universe, ‘ despite traditional values of fuller-figured adult females.Paragraph 3: Simpson. Kleinman.The prevalent biomedical definition of anorexia as a psychiatric upset characterized by fa t phobic disorders and deformed position on organic structure image has been argued to itself be a cultural building within the confines of the Western civilization. This suggests a demand to follow a culturally-sensitive definition of AN. Fat-phobia is the specifying symptom in AN, but at that place have been histories of those with an eating upset really similar to AN, except for the obvious deficiency of fat-phobia. Simpson argues that the belief that Western civilization influences the constructs of organic structure image of other cultural groups suggests cultural homogeneousness and that civilization is the exclusive factor in AN. She presents studies of Chinese adult females enduring from AN who do non describe fat-phobia. Rather, they attribute chronic epigastric bloating and a loss of appetency to their disinclination to eat. In another instance, a adult female refuses to eat after being separated from her fellow, mentioning abdominal uncomfortablenesss and a neutrality in nutrient. These psychosomatic symptoms are a consequence of somatization ( Kleinman ) , where the unwellness symptoms of AN manifests from societal jobs, instead than dissatisfaction of organic structure form and a desire to lose weight. Psychosomatic symptoms are normally reported in the Chinese population and contribute to the etiology of AN, although they are non included in the DSM-IV standards for AN. Furthermore, some adult females from conservative spiritual fundamentalist backgrounds have been cited to abstain from nutrient, as a consequence of their beliefs about nutrient, the organic structure, muliebrity and spiritualty. This points to the thought that AN is non a cosmopolitan experience. AN is non merely defined by Western cultural values and explicating it within a culture-bound context establishes a limited position of the upset that does non take into history the personal factors that contribute to AN. Thus, AN must be understood within a holistic model that includes the influence of local biological sciences in Decisions:Definitions of anorexia must embrace single grounds for anorexia and non presume fat phobic disorder. Diagnoses must be more culturally sensitive and take into history the cultural context of anorexia. Local biological sciences act upon how anorexia arises as a psychological disease. Decision:

How Do Mood Rings Work Thermochromic Crystals

The mood ring was invented by Joshua Reynolds. Mood rings enjoyed fad popularity in the 1970s and are still around today. The stone of the ring changes color, supposedly according to the mood or emotional state of the wearer. The stone of a mood ring is really a hollow quartz or glass shell containing thermotropic liquid crystals. Modern mood jewelry is usually made from a flat strip of liquid crystals with a protective coating. The crystals respond to changes in temperature by twisting. The twisting changes their molecular structure, which alters the wavelengths of light that are absorbed or reflected. Wavelengths of light is another way of saying color, so when the temperature of the liquid crystals  changes, so does their color. Do Mood Rings Work? Mood rings cant tell your emotional state with any degree of accuracy, but the crystals are calibrated to have a pleasing blue or green color at the average persons normal resting peripheral temperature of 82 F (28 C). As peripheral body temperature increases, which it does in response to passion and happiness, the crystals twist to reflect blue. When you are excited or stressed, blood flow is directed away from the skin and more toward the internal organs, cooling the fingers, causing the crystals to twist the other direction, to reflect more yellow. In cold weather, or if the ring was damaged, the stone would be dark gray or black and unresponsive. What the Mood Ring Colors Mean The top of the list is the warmest temperature, at violet, moving to the coolest temperature, at black. violet blue - happy, romanticblue - calm, relaxedgreen - average, not much going on with youyellow/amber - tense, excitedbrown/gray - nervous, anxiousblack - cold temperature or damaged ring