The answer is yes! I’ll explain the details in the article here. I’ll also give you a few ideas about fixing your dog’s pink eye. I’m guessing you might need them since you clicked this post!
What Is Pink Eye, AKA, Conjunctivitis
The word Conjunctivitis means a condition of inflammation in a specific part of the eye. With pink eye, this inflammation occurs in the conjunctiva. It’s ok if you don’t know what that is. I bet most people don’t.
Let me clear that up first. The conjunctiva resides inside the eyelids. It is a thin
It's no fun at all and contagious as all get out!
This is how common pink eye affects humans. It doesn't answer the question that brought you here today, however.
So, can dogs get pink eye? Is it the same condition as in humans? What’s the deal!?
Let's move on to get to that.
Can Dogs Get Pink Eye?
Can dogs get pink eye? They sure can. Conjunctivitis affects both dogs and cats also. The source of the inflammation can come from bacteria. Additionally, conjunctivitis may be viral, contracted from an infected dog.
The list of common causes of Canine Conjunctivitis include the following circumstances.
- Trauma to your dog’s eye area.
- Bacterial infections in your
- Your dog contracted a fungal infection.
- Your dog was exposed to a dog or human with a viral infection.
- The affected dog was recently around chemicals, smoke, mold, or a new shampoo or grooming product.
- Your friend already suffers from a tear production problem. An underlying problem like this means they are more prone to eye issues in general.
Symptoms of Canine Conjunctivitis include the following presentations.
- The moist tissue in your dog’s eye looks red or pink.
- You notice any discharge in your dog’s eye, including clear fluids or pus.
- Your dog’s eyeballs are swollen.
- Something looks different about your dog’s eyes, but you can’t put your finger on it. Conjunctivitis can cause follicle formation, which is a tissue accumulation on the surface of the eyes. It will look like cobblestone and occurs as an immune response to eye irritation.
- Your dog is scratching at it’s eyes. Conjunctivitis feels itchy, so this could be a sign of problems.
- Other cold like symptoms are present in your dog’s behavior. Upper respiratory infections can also cause pink eye.
You can even give your dog pink eye if you have it yourself. This is not the sort of treat you want to share, however. It’s an unfortunate way to relate to your dog!
This video gives a little more detail about spotting eye issues your dog may be having. It isn’t limited to pink eye or conjunctivitis. It will help you recognize other eye problems your dog may suffer from as well.
My Dog Has Pink Eye- Help!
Do the symptoms above sound familiar to you? Since the question, can dogs get pink eye brought you here, I’m afraid they
This is a treatable condition and your dog is only in minor discomfort.
That being said, we hate to see our dog friends in pain of any kind. Therefore, your next move must be a call to your vet. Tell your vet about the symptoms you see in your dog and that you suspect pink eye.
Another important reason to call your vet right away is that some other more serious conditions can look like pink eye. Keratitis, uveitis, and glaucoma all display symptoms that you might also mistake for pink eye. These are things you must address right away or your dog could go blind.
So, you’re going to call your vet now, right? That’s an excellent idea.
You’ll receive immediate advice over the phone or your vet will suggest that you bring your dog in for an appointment. Like I always say, there is no substitute for professional medical advice when it comes to your dog.
My heart goes out to you and your dog in this situation, however. I’m here to help and hope your friend feels better soon!
There are a few things you can do to help your dog right now, and I’ve done some research for you to lay that out. Keep in mind, most of these treatments will soothe your dog but may not actually heal the pink eye.
How To Treat Canine Conjunctivitis
The first thing you can do to help your dog is to change its bedding. Pull out a clean sheet or blanket for your dog to rest on and wash whatever he or she has been using. If you have a hypoallergenic detergent handy, use it to wash new bedding for your dog.
Next, a warm or cool compress could help your dog relax. This also provides relief from the pain and itching that pink eye brings to the table. Make sure the cloth isn’t too hot or too cold, however! That certainly won’t be soothing at all.
Instead of using a cloth as a compress, you can use a warm bag of chamomile tea. Before you do this, read all of the ingredients in the tea. For instance, it would be terrible to put anything like cinnamon in your dog’s eye. Therefore, you must be sure the tea is not blended with irritating ingredients.
After you steep the tea bag, let it cool down until it is warm to the touch before applying it to your dog.
Additionally, you can make an eyewash out of chamomile tea and use it as an eye rinse on your dog. The recipe I’m linking you to contains apple cider vinegar, which I do not recommend. Honey is safe to add to the mixture, however, and is also soothing.
I’m a realist, though. I’m not sure how easy it is to get a dog to sit still for an eyewash. You can fall back on giving your dog plenty of fluids and lots of quiet rest time so its body can recover and heal itself. If you make your dog very comfortable while he recovers, you’re doing something right.
Administer any antibiotic eye drops your vet may prescribe you exactly as the vet instructs you. It may not be safe to mix any home made eyewash with antibiotic drops, so be sure to question your vet about this before you do it.
Tips On Effectively Administering Eye Drops To Your Dog
If you do have to administer eye drops or want to try any of these tips for the home remedy eyewash, this video could help. It provides a great step-by-step method that you can use to calm and steady your dog. It also reviews how to actually administer the drops or ointment your vet prescribed you.
I’ll summarize it for you, too.
- Get your pet into a calm state. Your dog can sit or comfortably recline. You want to discourage movement.
- Have all of your tools ready beforehand so you don’t have to leave your dog and risk him getting fidgety. This equipment includes something to wipe your dog’s eye with when you are done and the drops or ointment you are putting into your dog’s eyes. You can also have a treat ready to thank your dog for behaving.
- Clean the eye area gently with the cloth before administering the medication. Wipe your dog’s eye area with a warm, clean cloth or cotton ball. These are soft and safe near your dog’s eyes.
- Tip your dog’s face upward and gently pull back their eyelid to administer the medication. This will help the drops or ointment stay in your dog’s eye and not run down the fur.
- Wipe the area around your dog’s eye again to keep it clean. This will also reduce your pet’s inclination to rub or try to clean the area.
Can Dogs Get Pink Eye? You Bet- Here’s How To Prevent It.
Prevention is the first important part of dog care. I bet you’d like some information on how to keep your dog from getting pink eye in the first place. The best part is, it’s pretty easy to do.
If your dog is prone to pink eye, keep his eye area clean. Use a warm, wet cloth to wipe the eyes frequently, especially after walks. Additionally, you can clean your dog’s eyes after he's done playing outside or with other dogs.
You can also pay attention to activities, locations, and times that cause pink eye symptoms. This way, you may identify an irritant that doesn’t agree with your dog. Then, just avoid that in the future.
If you are at the dog park or having a play date with your dog and some other dog in the crowd has irritated eyes, beware! It’s safer to move your dog along than to risk dealing with pink eye. At the same time, don’t sweat it too much if your dog is exposed to the condition.
It’s more of an irritation than a serious matter, most of the time.
Can Dogs Get Pink Eye? Yes, And Now You Know All About It!
So, now you know that your dog can get pink eye. I hope this article cleared up some of your questions about the whole situation. It’s unpleasant, but knowledge is empowering.
In addition, you’re ready to look for signs of pink eye that include these symptoms.
- Your dog is scratching at its eyes.
- You can also see redness in your dog’s eyes.
- The eyes are dry or puffy.
- Your dog’s eyes are tearing or oozing.
You’ll call your vet right away and do whatever they say. I really can’t stress this enough. It’s fun to write these articles and inform you all about dog care, but your vet always has the final say. I really love dogs and have a knack for research, but I’m not a vet myself.
That being said, we’ve learned that it is usually safe to flush the eye area with a soothing concoction like I recommend here, or distilled water. Also, you’ll clean your dog’s bedding and keep his eye area clean until the condition subsides.
It’s not a bad idea to clean your dog’s bedding regularly, too.
Please share this article with a friend who is also asking themselves, can dogs get pink eye. You’ve got my personal invitation to share any irritants you know bother your dog and how you deal with this problem at home, too. That’s what the comments section is for.
I love to hear from you on any and all dog related topics, so follow me on social media, too!
Until next time, I wish you and your dog perfect health.
Stick Around And Read More About Dogs
If you’d like to read more about dogs, check out my other recent articles: The Best Dog Food For Boxers and The 5 Best Dog Training Collars. There is always something new to learn about caring for your dog. We have a lot of fun here at the site and we want you in on that with us!


Choosing what point of view you are writing in is hard. I know for me, I knew the which point of view I wanted to use right off the bat. I have seen many styles work and some that really don't. It's all personal preference but still.
What are the types of point of view?
First Person: This is the narrator talking about themselves.This narration uses, "I did this," or "we did that." It can be plural or singular. This point of view is good because you can feel and experience the narrators emotions. The downfall is that you only get those of the narrator.
Second Person: This narration is not commonly used. The word, "you," is used a lot in this style. The reader feels like they are a part of the story and are a character. An example would be in children's shows, Dora, "Can you find swiper?" You are the viewer, you are a part of the show.
Third Person: This style is where the narrator is an outside person. They aren't part of the story. This is the most commonly used point of view in modern literature. "He" "She" "It" or "They" are used in third person. Never is there an "I" "We" or "You." This style is successful because the reader knows more than the characters at time. You get an added insight into the story.
Now there is one more that is not common and a little tricky. This is alternating point of views. Generally the style stays the same throughout the book. Some books, for example, Harry Potter is told in third person. Sometimes it switches to a specific characters point of view. This is useful to build character development up yet still have the narrator know all.
A trend that I have been seeing a lot of lately is switching character point of views in first person. I have seen this used a lot in new adult and young adult novels. One chapter is from A's point of view and the next is from B's, then A then B. This is good because you get both sides of a story and both emotions. You become attached to both characters being portrayed.
© Taylor Lavati 2017
What Readers Have to Say...
"An absolutely heart wrenching read that shows us that at times no matter how much we hope, darkness will find its way to win. "
-Blogger's From Down Under for A Reliant Love
"So this book is the ultimate love story. I like how two ordinary people who is so different and still so alike in so many ways can overcome everything together."
-Angelica Berglund for For The Love of Hockey
"I never thought I would read a "zombie book", much less love one. The Last Legacy really surprised me. Even with the whole people-eating-people thing, it was a fantastic book"
-Melannie S for The Last Legacy
"I could not wait to start book two. If this book was as good as book one, then I knew I wouldn't be disappointed. It wasn't as good as book one...it was better. "
-Keely Retchloff for Finding Sam
"The powers, the love, the excitement, the drama kept me so enthralled. If you are looking for a GREAT series about true love and mythology, look no further... I wish I could rate 10 stars! Definitely recommend this whole series to all my book loving friends!"
-The Book Blog for A Curse Books Trilogy
"For the Love of Ash" by Taylor Lavati was a rare 5-star read for me. I honestly find many typical romances rather dull and predictable. This was not the case at all here; there was nothing average about the romance, overall storyline, and the long list of supporting characters."
-Summer's Book Blog for For The Love of Ash
"Wingless isn't what I would normally pick up and read, but thought I'd try it out and I am so glad I did. The characters and "worlds" she creates are done so well that you can actually picture them and feel like you are there right along with the characters."
-JLH for Wingless
For The Love of Hockey | January 2016
The Price of Love | 2017


Of spiritual knowledge.
But to return to the explanation of the knowledge from which our discourse took its rise. Thus, as we said above, practical knowledge is distributed among many subjects and interests, but theoretical is divided into two parts, i.e., the historical interpretation and the spiritual sense. Whence also Solomon when he had summed up the manifold grace of the Church, added: “for all who are with her are clothed with double garments.” 1872 But of spiritual knowledge there are three kinds, tropological, allegorical, anagogical, 1873 of which we read as follows in Proverbs: “But do you describe these things to yourself in three ways according p. 438 to the largeness of your heart.” 1874 And so the history embraces the knowledge of things past and visible, as it is repeated in this way by the Apostle: “For it is written that Abraham had two sons, the one by a bondwoman, the other by a free: but he who was of the bondwoman was born after the flesh, but he who was of the free was by promise.” But to the allegory belongs what follows, for what actually happened is said to have prefigured the form of some mystery: “For these,” says he, “are the two covenants, the one from Mount Sinai, which gendereth into bondage, which is Agar. For Sinai is a mountain in Arabia, which is compared to Jerusalem which now is, and is in bondage with her children.” But the anagogical sense rises from spiritual mysteries even to still more sublime and sacred secrets of heaven, and is subjoined by the Apostle in these words: “But Jerusalem which is above is free, which is the mother of us. For it is written, Rejoice, thou barren that bearest not, break forth and cry, thou that travailest not, for many are the children of the desolate more than of her that hath an husband.” 1875 The tropological sense is the moral explanation which has to do with improvement of life and practical teaching, as if we were to understand by these two covenants practical and theoretical instruction, or at any rate as if we were to want to take Jerusalem or Sion as the soul of man, according to this: “Praise the Lord, O Jerusalem: praise thy God, O Sion.” 1876 And so these four previously mentioned figures coalesce, if we desire, in one subject, so that one and the same Jerusalem can be taken in four senses: historically as the city of the Jews; allegorically as Church of Christ, anagogically as the heavenly city of God “which is the mother of us all,” tropologically, as the soul of man, which is frequently subject to praise or blame from the Lord under this title. Of these four kinds of interpretation the blessed Apostle speaks as follows: “But now, brethren, if I come to you speaking with tongues what shall I profit you unless I speak to you either by revelation or by knowledge or by prophecy or by doctrine?” 1877 For “revelation” belongs to allegory whereby what is concealed under the historical narrative is revealed in its spiritual sense and interpretation, as for instance if we tried to expound how “all our fathers were under the cloud and were all baptized unto Moses in the cloud and in the sea,” and how they “all ate the same spiritual meat and drank the same spiritual drink from the rock that followed them. But the rock was Christ.” 1878 And this explanation where there is a comparison of the figure of the body and blood of Christ which we receive daily, contains the allegorical sense. But the knowledge, which is in the same way mentioned by the Apostle, is tropological, as by it we can by a careful study see of all things that have to do with practical discernment whether they are useful and good, as in this case, when we are told to judge of our own selves “whether it is fitting for a woman to pray to God with her head uncovered.” 1879 And this system, as has been said, contains the moral meaning. So “prophecy” which the Apostle puts in the third place, alludes to the anagogical sense by which the words are applied to things future and invisible, as here: “But we would not have you ignorant, brethren, concerning those that sleep: that ye be not sorry as others also who have no hope. For if we believe that Christ died and rose again, even so them also which sleep in Jesus will God bring with Him. For this we say to you by the word of God, that we which are alive at the coming of the Lord shall not prevent those that sleep in Christ, for the Lord Himself shall descend from heaven with a shout, with the voice of the archangel and with the trump of God; and the dead in Christ shall rise first.” 1880 In which kind of exhortation the figure of anagoge is brought forward. But “doctrine” unfolds the simple course of historical exposition, under which is contained no more secret sense, but what is declared by the very words: as in this passage: “For I delivered unto you first of all what I also received, how that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again on the third day, and that he was seen of Cephas;” 1881 and: “God sent His Son, made of a woman, made under the law, to redeem them that were under the law;” 1882 or this: “Hear, O Israel, the Lord the God is one Lord.” 1883
Prov. xxxi. 21 (LXX.).437:1873
The meaning of the four senses of Scripture here spoken of; viz., the historical, tropological, allegorical, and anagogical, is well summed up in these lines:
Litera, gesta docet; quid credas, allegoria;
Moralis, quid agas; quo tendas anagogia.
Or, as the lines are sometimes given:
Litera scripta docet; quod credas, allegoria;
Quod speres, anagoge: quid agas, tropologia.
Both Origen and Jerome had spoken of the threefold sense of scripture, referring to the LXX. rendering of Proverbs xxii. 20 (which Cassian quotes below): but in general the Latin Fathers, and the Schoolmen after them, separated the third of Origens senses; viz., the spiritual, into two, the allegorical and the anagogical: and so the “fourfold” sense became the established method of interpretation in the West.438:1874
Prov. xxii. 20 (LXX.).438:1875
Gal. iv. 22-27.438:1876
Ps. cxlvii. 12.438:1877
1 Cor. xiv. 6.438:1878
1 Cor. x. 1-4.438:1879
1 Cor. xi. 13.438:1880
1 Thess. iv. 12-15.438:1881
1 Cor. xv. 3-5.438:1882
Gal. 4:4, 5.438:1883
Deut. vi. 4.


Today is the feast of St Augustine of Hippo, one of the most important figures in western thought. His influence rivals that of Moses, Plato and Aristotle, St Paul and St Thomas Aquinas. The second chapter of Thomas Cahill’s How the Irish Saved Civilization (highly recommended) presents a fascinating study of Augustine as “almost the last great classical man — and very nearly the first medieval man.” Augustine’s legacy includes the inventions of the autobiography and the modern novel, and the genesis of the psychological sciences.
First and foremost, however, Augustine was a disciple of Christ and a bishop of Christ’s Church. As Augustine himself preached, “I am a Christian for my sake, whereas I am a shepherd for your sake.” It was not always so. In his youth, Augustine railed against the Catholic faith of his saintly mother Monica, confessed the false religion of Manichæism, and abandoned himself to the usual hedonistic pursuits: idleness, alcohol, sex.
At the age of 30, Augustine moved to Milan with high hopes of a glittering political career. All the while Monica prayed and fasted for her son’s conversion, and God answered her prayers and tears in the person of Ambrose, Bishop of Milan, famed throughout the Empire for his wisdom and goodness. Augustine had no interest in the bishop’s religion, but he responded to Ambrose’s warmth and hospitality. “I began to love him,” Augustine later wrote, “not as a teacher of the truth — I had entirely despaired of finding that in your Church, Lord — but as a friendly man.”
Augustine’s spiritual battle now reached its crescendo. Laying the foundations of his political career, he dismissed his unnamed lover of 14 years, mother of his son Adeodatus. But in his subsequent grief and loneliness, he sought sensual consolation by adopting a new lover. This occasioned his famous prayer, which has resonated with countless penitents over the subsequent centuries: “God, make me chaste, but not yet.”
One day, in a secluded garden, Augustine wept bitterly as he contemplated his struggle with old habits and new aspirations. Torn between carnal desires and spiritual longings, he begged God for help. Then the sound of a child’s song was carried in the breeze: “Tolle, lege. Tolle, lege.” “Take up and read,” the childish chant repeated. Augustine obliged, opening his prayer book at a random page which struck a chord and changed his life:
“Let us live decently, as in the light of day; with no orgies or drunkenness, no promiscuity or licentiousness, and no wrangling or jealousy. Let your armour be the Lord Jesus Christ, and stop worrying about how your disordered natural inclinations may be fulfilled.” (Rom 13:13-14.)
Augustine’s prayers were answered, and the rest is history. His storied conversion renders many lessons. St Monica’s perseverence demonstrates the importance of sustaining relationships — even strained relationships — with regular contact, prayer and fasting. St Ambrose shows us that sincere and unconditional friendship is critical in attracting others to Christ. And St Augustine? He reminds me and you that every saint has a past, and every sinner has a future.
Join a Dial-in Rosary at midday, which will conclude with a litany to St Augustine. We’ll pray for an end to the COVID pestilence, for the grace of conversion, and any intentions left in the comment thread below.


Biblical Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsh, [1857-78], at sacred-texts.com
Mustering of the Army that Gideon had Collected. - Jdg 7:1. When Gideon had been assured of the help of God by this double sign, he went to the battle early the next morning with the people that he had gathered around him. The Israelites encamped above the fountain of Harod, i.e., upon a height at the foot of which this fountain sprang; but the camp of Midian was to him (Gideon) to the north of the hill Moreh in the valley (of Jezreel: see Jdg 6:33). The geographical situation of these two places cannot be determined with certainty. The fountain of Harod is never mentioned again, though there is a place of that name referred to in Sa2 23:25 as the home of two of David's heroes; and it was from this, no doubt, that the fountain was named. The hill Moreh is also unknown. As it was by the valley (of Jezreel), we cannot possibly think of the grove of Moreh at Shechem (Gen 12:6; Deu 11:30).
(Note: Bertheau endeavours to settle the position of the place from our knowledge of the country, which is for the most part definite enough. Starting with the assumption that the fountain of Harod cannot be any other than the "fountain in Jezreel" mentioned in Sa1 29:1, where Saul and the Israelites encamped at Gilboa (Sa1 28:4) to fight against the Philistines who were posted at Shunem, a place on the western slope of the so-called Little Hermon, he concludes that the fountain of Harod must be the present Ain Jalud, and the hill of Moreh the Little Hermon itself. These combinations are certainly possible, for we have nothing definite to oppose to them; still they are very uncertain, as they simply rest upon the very doubtful assumption that the only fountain in the plain of Jezreel was the celebrated fountain called Ain Jalud, and are hardly reconcilable with the account given of the route which was taken by the defeated Midianites (Jdg 7:25. and Jdg 8:4).)
The army of the Israelites amounted to 32,000 men (Jdg 7:4), but that of the Midianites and their allies was about 135,000 (Jdg 8:10), so that they were greatly superior to the Israelites in numbers. Nevertheless the Lord said to Gideon, "The people that are with thee are too many for me to give Midian into their hands, lest Israel vaunt themselves against me, saying, My hand hath helped me." רב followed by מן is to be understood as a comparative. Gideon was therefore to have a proclamation made before all the people: "Whosoever is fearful and despondent, let him turn and go back from Mount Gilead." The ἁπ. λεγ. צפר, judging from the Arabic, which signifies to plait, viz., hair, ropes, etc., and the noun צפירה, a circle or circuitous orbit, probably signifies to twist one's self round; hence in this instance to return in windings, to slink away in bypaths. The expression "from Mount Gilead," however, is very obscure. The mountain (or the mountains) of Gilead was on the eastern side of the Jordan; but the Israelitish army was encamped in or near the plain of Jezreel, in the country to the west of the Jordan, and had been gathered from the western tribes alone; so that even the inadmissible rendering, Let him turn and go home to the mountains of Gilead, would not give any appropriate sense. The only course left therefore is either to pronounce it an error of the text, as Clericus and Bertheau have done, and to regard "Gilead" as a mistake for "Gilboa," or to conclude that there was also a mountain or mountain range named Gilead by the plain of Jezreel in western Palestine, just as, according to Jos 15:10, there was a mountain, or range of mountains, called Seir, in the territory of Judah, of which nothing further is known. The appeal which Gideon is here directed to make to the army was prescribed in the law (Deu 20:8) for every war in which the Israelites should be engaged, and its general object was to fortify the spirit of the army be removing the cowardly and desponding. But in the case before us the intention of the Lord was to deprive His people of all ground for self-glorification. Hence the result of the appeal was one which Gideon himself certainly did not expect, - namely, that more than two-thirds of the soldiers gathered round him - 22,000 men of the people - turned back, and only 10,000 remained.
But even this number was regarded by the Lord as still too great, so that He gave to Gideon the still further command, "Bring them (the 10,000 men) down to the water," i.e., the waters formed from the fountain of Harod, "and I will purify them for thee there (צרף, separate those appointed for the battle from the rest of the army; the singular suffix refers to העם), and say to thee, This shall go with thee, and that," i.e., show thee each individual who is to go with thee to the battle, and who not.
Gideon was to divide the people by putting all those who should lick the water with their tongue as a dog licketh into one class, and all those who knelt down to drink into another, and so separating the latter from the former. The number of those who licked the water into their mouth with their hand amounted to 300, and all the rest knelt down to drink. "To lick with their hand to their mouth," i.e., to take the water from the brook with the hollow of their hand, and lap it into the mouth with their tongue as a dog does, is only a more distinct expression for "licking with the tongue." The 300 men who quenched their thirst in this manner were certainly not the cowardly or indolent who did not kneel down to drink in the ordinary way, either from indolence or fear, as Josephus, Theodoret, and others supposed, but rather the bravest-namely those who, when they reached a brook before the battle, did not allow themselves time to kneel down and satisfy their thirst in the most convenient manner, but simply took up some water with their hands as they stood in their military accoutrements, to strengthen themselves for the battle, and then proceeded without delay against the foe. By such a sign as this, Bertheau supposes that even an ordinary general might have been able to recognise the bravest of his army. No doubt: but if this account had not been handed down, it is certain that it would never have occurred to an ordinary or even a distinguished general to adopt such a method of putting the bravery of his troops to the test; and even Gideon, the hero of God, would never have thought of diminishing still further through such a trial an army which had already become so small, or of attempting to defeat an army of more than 100,000 men by a few hundred of the bravest men, if the Lord himself had not commanded it.
Whilst the Lord was willing to strengthen the feeble faith of Gideon by the sign with the fleece of wool, and thus to raise him up to full confidence in the divine omnipotence, He also required of him, when thus strengthened, an attestation of his faith, by the purification of his army that he might give the whole glory to Him, and accept the victory over that great multitude from His hand alone.
After his fighting men had been divided into a small handful of 300 men on the one hand, and the large host of 9700 on the other, by the fulfilment of the command of God, the Lord required of him that he should send away the latter, "every man to his place," i.e., to his own home, promising that He would save Israel by the 300 men, and deliver the Midianites into their hand. The promise preceded the command, to render it easier to Gideon to obey it. "All the people," after taking out the 300 men, that is to say, the 9700 that remained.
"So they (the 300 picked men) took the provision of the people in their hand, and their (the people's) trumpets (the suffix points back to העם, the people); and all the men of Israel (the 9700) he had sent away every one to his tents, i.e., to his home (see at Deu 16:7), and the three hundred men he had kept by himself; but the camp of the Midianites was below to him in the valley." These words bring the preparations for the battle to a close, and the last clause introduces the ensuing conflict and victory. In the first clause העם (the people) cannot be the subject, partly because of the actual sense, since the 300 warriors, who are no doubt the persons intended (cf. Jdg 7:16), cannot be called "the people," in distinction from "all the men of Israel," and partly also because of the expression את־צדה, which would be construed in that case without any article in violation of the ordinary rule. We must rather read העם את־צדת, as the lxx and the Chaldee have done. The 300 men took the provision of the people, i.e., provision for the war, from the people who had been sent away, and the war-trumpets; so that every one of the 300 had a trumpet now, and as the provision of the people was also probably kept in vessels or pitchers (caddim: Jdg 7:16), a jug as well. The subject to יקחוּ is to be taken from the first clause of the seventh verse. The sentences which follow from כּל־אישׁ ואת are circumstantial clauses, introduced to bring out distinctly the situation in which Gideon was now placed. בּ החזיק, the opposite of שׁלּח, to send away, signifies to hold fast, to keep back or by himself, as in Exo 9:2. לו, to him, Gideon, who was standing by the fountain of Harod with his 300 men, the situation of Midian was underneath in the valley (see Jdg 7:1, and Jdg 6:33).
Gideon's Battle and Victory. - Jdg 7:9-11. The following night the Lord commanded Gideon to go down to the camp of the enemy, as He had given it into his hand (the perfect is used to denote the purpose of God which had already been formed, as in Jdg 4:14). But in order to fill him with confidence for such an enterprise, which to all human appearance was a very rash one, God added, "If thou art afraid to go down, go thou with thine attendant Purah down to the camp, and thou wilt hear what they say, and thy hands will thereby become strong." The meaning of the protasis is not, If thou art afraid to go down into the camp of the enemy alone, or to visit the enemy unarmed, take Purah thine armour-bearer with thee, to make sure that thou hast weapons to use (Bertheau); for, apart from the fact that the addition "unarmed" is perfectly arbitrary, the apodosis "thou wilt see," etc., by no means agrees with this explanation. The meaning is rather this: Go with thy 300 men into (בּ) the hostile camp to smite it, for I have given it into thy hand; but if thou art afraid to do this, go down with thine attendant to (אל) the camp, to ascertain the state and feeling of the foe, and thou wilt hear what they say, i.e., as we gather from what follows, how they are discouraged, have lost all hope of defeating you, and from that thou wilt gather courage and strength for the battle. On the expression "thine hands shall be strengthened," see Sa2 2:7. The expression which follows, בּמּחנה וירדתּ, is not a mere repetition of the command to go down with his attendant to the hostile camp, but describes the result of the stimulus given to his courage: And then thou wilt go fearlessly into the hostile camp to attack the foe. בּמּחנה ירד (Jdg 7:9, Jdg 7:11) is to be distinguished from המּחנה ירד in Jdg 7:10. The former signifies to go down into the camp to smite the foe; the latter, to go down to the camp to reconnoitre it, and is equivalent to the following clause: "he went to the outside of the camp."
But when Gideon came with his attendant to the end of the armed men (chamushim, as in Jos 1:14; Exo 13:18) in the hostile camp, and the enemy were lying spread out with their camels in the valley, an innumerable multitude, he heard one (of the fighting men) relate to his fellow (i.e., to another) a dream which he had had: "Behold a cake of barley bread was rolling into the camp of Midian, and it came to the tent and smote it, so that it fell and turned upwards, and let the tent lay along." Then the other replied, "This is nothing else than the sword of Gideon the son of Joash the Israelite: God hath given Midian and all the camp into his hand." "The end of fighting men" signifies the outermost or foremost of the outposts in the enemy's camp, which contained not only fighting men, but the whole of the baggage of the enemy, who had invaded the land as nomads, with their wives, their children, and their flocks. In Jdg 7:12, the innumerable multitude of the enemy is described once more in the form of a circumstantial clause, as in Jdg 6:5, not so much to distinguish the fighting men from the camp generally, as to bring out more vividly the contents and meaning of the following dream. The comparison of the enemy to the sand by the sea-side recalls Jos 11:4, and is frequently met with (see Gen 22:17; Gen 32:13; Sa1 13:5). With the word ויּבא in Jdg 7:13, the thread of the narrative, which was broken off by the circumstantial clause in Jdg 7:12, is resumed and carried further. The ἁπ. λεγ. צלוּל (Keri, צליל) is rendered cake, placenta, by the early translators: see Ges. Thes. p. 1170. The derivation of the word has been disputed, and is by no means certain, as צלל does not give any suitable meaning, either in the sense of to ring or to be overshadowed, and the meaning to roll (Ges. l.c.) cannot be philologically sustained; whilst צלה, to roast, can hardly be thought of, since this is merely used to denote the roasting of flesh, and קלה was the word commonly applied to the roasting of grains, and even "the roasted of barley bread" would hardly be equivalent to subcinericeus panis ex hordeo (Vulgate). "The tent," with the definite article, is probably the principal tent in the camp, i.e., the tent of the general. למעלה, upwards, so that the bottom came to the top. "The tent lay along," or the tent fell, lay in ruins, is added to give emphasis to the words. "This is nothing if not," i.e., nothing but. The cake of bread which had rolled into the Midianitish camp and overturned the tent, signifies nothing else than the sword of Gideon, i.e., Gideon, who is bursting into the camp with his sword, and utterly destroying it.
This interpretation of the dream was certainly a natural one under the circumstances. Gideon is especially mentioned simply as the leader of the Israelites; whilst the loaf of barley bread, which was the food of the poorer classes, is to be regarded as strictly speaking the symbol of Israel, which was so despised among the nations. The rising of the Israelites under Gideon had not remained a secret to the Midianites, and no doubt filled them with fear; so that in a dream this fear might easily assume the form of the defeat or desolation and destruction of their camp by Gideon. And the peculiar form of the dream is also psychologically conceivable. As the tent is everything to a nomad, he might very naturally picture the cultivator of the soil as a man whose life is all spent in cultivating and baking bread. In this way bread would become almost involuntarily a symbol of the cultivator of the soil, whilst in his own tent he would see a symbol not only of his mode of life, but of his freedom, greatness, and power. If we add to this, that the free pastoral tribes, particularly the Bedouins of Arabia, look down with pride not only upon the poor tillers of the soil, but even upon the inhabitants of towns, and that in Palestine, the land of wheat, none but the poorer classes feed upon barley bread, we have here all the elements out of which the dream of the Midianitish warrior was formed. The Israelites had really been crushed by the Midianites into a poor nation of slaves. But whilst the dream itself admits of being explained in this manner in a perfectly natural way, it acquires the higher supernatural character of a divine inspiration, from the fact that God not only foreknew it, but really caused the Midianite to dream, and to relate the dream to his comrade, just at the time when Gideon had secretly entered the camp, so that he should hear it, and discover therefrom, as God had foretold him, the despondency of the foe. Under these circumstances, Gideon could not fail to regard the dream as a divine inspiration, and to draw the assurance from it, that God had certainly given the Midianites into his hands.
When therefore he had heard the dream related and interpreted, he worshipped, praising the Lord with joy, and returned to the camp to attack the enemy without delay. He then divided the 300 men into three companies, i.e., three attacking columns, and gave them all trumpets and empty pitchers, with torches in the pitchers in their hands. The pitchers were taken that they might hide the burning torches in them during their advance to surround the enemy's camp, and then increase the noise at the time of the attack, by dashing the pitchers to pieces (Jdg 7:20), and thus through the noise, as well as the sudden lighting up of the burning torches, deceive the enemy as to the strength of the army. At the same time he commanded them, "See from me, and do likewise," - a short expression for, As ye see me do, so do ye also (כּן, without the previous כּ, or כּאשׁר as in Jdg 5:15; see Ewald, 260, a.), - "I blow the trumpet, I and all who are with me; ye also blow the trumpets round about the entire camp," which the 300 men divided into three companies were to surround, "and say, To the Lord and Gideon." According to Jdg 7:20, this war-cry ran fully thus: "Sword to (for) the Lord and Gideon." This addition in Jdg 7:20, however, does not warrant us in inserting "chereb" (sword) in the text here, as some of the early translators and MSS have done.
(Note: Similar stratagems to the one adopted by Gideon here are recorded by Polyaenus (Strateg. ii. c. 37) of Dicetas, at the taking of Heraea, and by Plutarch (Fabius Max. c. 6) of Hannibal, when he was surrounded and completely shut in by Fabius Maximus. An example from modern history is given by Niebuhr (Beschr. von Arabien, p. 304). About the middle of the eighteenth century two Arabian chiefs were fighting for the Imamate of Oman. One of them, Bel-Arab, besieged the other, Achmed ben Said, with four or five thousand men, in a small castle on the mountain. But the latter slipped out of the castle, collected together several hundred men, gave every soldier a sign upon his head, that they might be able to distinguish friends from foes, and sent small companies to all the passes. Every one had a trumpet to blow at a given signal, and thus create a noise at the same time on every side. The whole of the opposing army was thrown in this way into disorder, since they found all the passes occupied, and imagined the hostile army to be as great as the noise.)
Gideon then proceeded with the 100 who were with him, i.e., the company which was led by himself personally, to the end of the hostile camp, at the beginning of the middle watch, i.e., at midnight ראשׁ is an accusative defining the time: see Ges. 118, 2, and Ewald, 204, a. The only other watch that is mentioned in the Old Testament beside the middle night-watch, is the morning night-watch (Exo 14:24; Sa1 11:11), from which it has been correctly inferred, that the Israelites divided the night into three night-watches. The division into four watches (Mat 14:25; Mar 6:48) was first adopted by the Jews from the Romans. "They (the Midianites) had only (just) posted the watchmen (of the middle watch)," - a circumstantial clause, introduced to give greater distinctness to the situation. When the first sentries were relieved, and the second posted, so that they thought they might make quite sure of their night's rest once more, Gideon and his host arrived at the end of the camp, and, as we must supply from the context, the other two hosts at two other ends of the camp, who all blew their trumpets, breaking the pitchers in their hands at the same time. The inf. abs. נפוץ, as a continuation of the finite verb יתקעוּ, indicates that the fact was contemporaneous with the previous one (see Ewald, 351, c.).
According to the command which they had received (Jdg 7:17), the other two tribes followed his example. "Then the three companies blew the trumpets, broke the pitchers, and held the torches in their left hands, and the trumpets in their right to blow, and cried, Sword to the Lord and Gideon! And they stood every one his place round about the camp," sc., without moving, so that the Midianites necessarily thought that there must be a numerous army advancing behind the torch-bearers. וגו ויּרץ, "and the whole army ran," i.e., there began a running hither and thither in the camp of the enemy, who had been frightened out of their night's rest by the unexpected blast of the trumpets, the noise, and the war-cry of the Israelitish warriors; "and they (the enemy) lifted up a cry (of anguish and alarm), and caused to fly" (carried off), sc., their tents (i.e., their families) and their herds, or all their possessions (cf. Jdg 6:11; Exo 9:20). The Chethibh יניסוּ is the original reading, and the Keri ינוּסוּ a bad emendation.
Whilst the 300 men blew their trumpets, "Jehovah set the sword of one against the other, and against the whole camp," i.e., caused one to turn his sword against the other and against all the camp, that is to say, not merely man against man, but against every one in the camp, so that there arose a terrible slaughter throughout the whole camp. The first clause, "and the three hundred blew the trumpets," simply resumes the statement in Jdg 7:20, "the three companies blew the trumpets," for the purpose of appending to it the further progress of the attack, and the result of the battle. Bertheau inserts in a very arbitrary manner the words, "the second time." His explanation of the next clause ("then the 300 fighting men of Gideon drew the sword at Jehovah's command, every man against his man") is still more erroneous, since it does violence to the constant usage of the expression בּרעהוּ אישׁ (see Sa1 14:20; Ch2 20:23; Isa 3:5; Zac 8:10). "And all the camp of the Midianites fled to Beth-shittah to Zeredah, to the shore of Abel-meholah, over Tabbath." The situation of these places, which are only mentioned here, with the exception of Abel-meholah, the home of Elisha (Kg1 19:16; Kg1 4:12), has not yet been determined. According to the Syriac, the Arabic, and some of the MSS, we should read Zeredathah instead of Zererathah, and Zeredathah is only another form for Zarthan (comp. Kg1 7:46 with Ch2 4:17). This is favoured by the situation of Zarthan in the valley of the Jordan, probably near the modern Kurn Sartabeh (see p. 35), inasmuch as in all probability Beth-shittah and Abel-meholah are to be sought for in the valley of the Jordan; and according to Jdg 7:24, the enemy fled to the Jordan. Beth-shittah, i.e., acacia-house, is not the same place as the village of Shutta mentioned by Robinson (iii. p. 219), since this village, according to Van de Velde's map, was to the north of Gilboa. For although Shutta is favoured by the circumstance, that from a very ancient time there was a road running from Jezreel along the valley, between the so-called Little Hermon (Duhy) and the mountains of Gilboa, and past Beisan to the Jordan; and the valley of Jalud, on the northern side of which Shutta was situated, may be regarded as the opening of the plain of Jezreel into the valley of the Jordan (see v. Raumer, Pal. p. 41, and Rob. iii. p. 176); and v. Raumer conjectures from this, that "the flight of the Midianites was apparently directed to Bethsean, on account of the nature of the ground," - this assumption is rendered very questionable by the fact that the flying foe did not cross the Jordan in the neighbourhood of Beisan, but much farther to the south, viz., according to Jdg 8:4, in the neighbourhood of Succoth, which was on the south side of the Nahr Zerka (Jabbok). From this we are led to conjecture, that they were not encamped in the north-eastern part of the plain of Jezreel, in the neighbourhood of Jezreel (Zerin) and Shunem (Solam), but in the south-eastern part of this plain, and that after they had been beaten there they fled southwards from Gilboa, say from the district of Ginaea (Jenin) to the Jordan. In this case we have to seek for Abel-shittah on the south-east of the mountains of Gilboa, to the north of Zeredathah (Zarthan). From this point they fled on still farther to the "shore of Abel-meholah." שׂפה does not mean boundary, but brink; here the bank of the Jordan, like היּרדּן שׂפת in Kg2 2:13. The bank or strand of Abel-meholah is that portion of the western bank of the Jordan or of the Ghor, above which Abel-meholah was situated. According to the Onom. (s. v. Ἀβελμαελαί, Abelmaula), this place was in the Aulon (or Ghor), ten Roman miles to the south of Scythopolis (Beisan), and was called at that time Βηθμαιελά or Bethaula. According to this statement, Abel-meholah would have to be sought for near Churbet es Shuk, in the neighbourhood of the Wady Maleh (see V. de Velde, Mem. p. 280). And lastly, Tabbath must have been situated somewhere to the south of Abel-meholah.
Pursuit of the Enemy as far as the Jordan. - Jdg 7:23. As soon as the Midianites had been put to flight, the Israelitish men of Naphtali, Asher, and Manasseh, let themselves be convened for the purpose of pursuing them: i.e., the men of these tribes, whom Gideon had sent away before the battle, and who were on their way home, could be summoned back again in a very short time to join in the pursuit of the flying foe. The omission of Zebulun (Jdg 6:35) is, in all probability, simply to be attributed to the brevity of the account.
In order to cut off the retreat of the enemy who was flying to the Jordan, Gideon sent messengers into the whole of the mountains of Ephraim with this appeal to the Ephraimites, "Come down (from your mountains into the lowlands of the Jordan) to meet Midian, and take the waters from them to Bethbarah and the Jordan," sc., by taking possession of this district (see Jdg 3:28). "The waters," mentioned before the Jordan and distinguished from it, must have been streams across which the flying foe would have to cross to reach the Jordan, namely, the different brooks and rivers, such as Wady Maleh, Fyadh, Jamel, Tubs, etc., which flowed down from the eastern side of the mountains of Ephraim into the Jordan, and ran through the Ghor to Bethbarah. The situation of Bethbarah is unknown. Even Eusebius could say nothing definite concerning the place; and the conjecture that it is the same as Bethabara, which has been regarded ever since the time of Origen as the place mentioned in Joh 1:28 where John baptized, throws no light upon the subject, as the situation of Bethabara is also unknown, to say nothing of the fact that the identity of the two names is very questionable. The Ephraimites responded to this appeal and took possession of the waters mentioned, before the Midianites, who could only move slowly with their flocks and herds, were able to reach the Jordan. They then captured two of the princes of the Midianites and put them to death: one of them, Oreb, i.e., the raven, at the rock Oreb; the other, Zeeb, i.e., the wolf, at the wine-press of Zeeb. Nothing further is known about these two places. The rock of Oreb is only mentioned again in Isa 10:26, when the prophet alludes to this celebrated victory. So much, however, is evident from the verse before us, viz., that the Midianites were beaten by the Ephraimites at both places, and that the two princes fell there, and the places received their names from that circumstance. They were not situated in the land to the east of the Jordan, as Gesenius (on Isa 10:26), Rosenmller, and others infer from the fact that the Ephraimites brought the heads of Oreb and Zeeb to Gideon ליּרדּן מעבר (Jdg 7:25), but on the western side of the Jordan, where the Ephraimites had taken possession of the waters and the Jordan in front of the Midianites. ליּרדּן מעבר does not mean "from the other side of the Jordan," but simply "on the other side of (beyond) the Jordan," as in Jos 13:32; Jos 18:7; Kg1 14:15; and the statement here is not that the Ephraimites brought the heads from the other side to Gideon on the west of the river, but that they brought them to Gideon when he was in the land to the east of the Jordan. This explanation of the words is required by the context, as well as by the foregoing remark, "they pursued Midian," according to which the Ephraimites continued the pursuit of the Midianites after slaying these princes, and also by the complaint brought against Gideon by the Ephraimites, which is not mentioned till afterwards (Jdg 8:1.), that he had not summoned them to the war. It is true, this is given before the account of Gideon's crossing over the Jordan (Jdg 8:4), but in order of time it did not take place till afterwards, and, as Bertheau has correctly shown, the historical sequence is somewhat anticipated.


This is it, the final class in the East Brunswick Vo Tech Basic Auto Mechanics course. This last class was all about automatic transmissions. We discussed the basic parts of the automatic transmission and what they do. This was a very basic level introduction to automatic transmissions, the teacher told us he could probably teach every one of us in the room how to rebuild it, but it would take 6 months of working on it every day!
We started by talking about the torque converter. It was explained to us that there is oil inside of the torque converter which gets pushed to the outside of the converter and starts the transmission moving. I believe that it acts a lot like a clutch and pressure plate on a manual transmission, but for an automatic. We were also shown how it connects to three different contact points, two spline connections, and one notch connection. A common mistake for newbie’s is that they get 2 of the connections in and it looks good, but when they go to put the transmission on the motor, it doesn’t quite go on and they use the transmission bolts to pull the unit onto the motor. This in turn sandwiches the torque converter to the flywheel and crushes it destroying the transmission. When you put the transmission in place, it should sit flush with the mounting points for the motor without having to use the bolts to pull it in. We were also shown how they have threaded bolts on the end of the torque converter which get put into the flywheel and tightened through the space in the bottom of the transmission.
We were then told about common leaks in the transmission. It is common for the transmission to leak from the pan after it has been serviced. This is usually caused by someone tightening up the pan bolts too tight and warping the pan. The bolts that hold it in actually dimple the hole that they go through and misshapen it. When the pan is not flat, the gasket cannot seal it properly.
Another common leakage point is the rear seal. Replacement is fairly straight forward; you punch it out with a punch and put the new one in. The teacher warned us about the yoke being wobbly, if you can move the driveshaft yoke at the back of the transmission up and down or back and forth, the bushing that is in the back half of the transmission could possibly be bad. This can be replaced by using a punch slid down into one of the grooves in the side and deforming the bushing until it comes out. To put the new one in, freeze it and it will slide right in.
If the front of the transmission is leaking, there is a seal on the shaft where the torque converter rides that has a seal on it. It is common for this seal to wear down the metal that it is riding on and therefore allow fluid to pass by it. When this happens, you can install the new seal an 1/8 inch forward or back on the shaft to stop the leak. This is not the proper way to fix it, but it will work.
We then went over some more parts of the transmission. We took the pan off a sample transmission and we were shown the gear selector mechanism. This was connected to a spool valve which dictates where fluid is allowed to flow throughout the transmission. This allows the proper gear selected to be engaged in the transmission.
It was shown where the fluid lines leave the transmission and go up to the radiator for cooling. There is a whole section of the radiator that is dedicated to the transmission fluid and the proper cooling of it.
He told us about the recommended way to drop the transmission pan. He recommends having a large catch pan placed underneath the pan since it will be messy. To eliminate the large mess that will happen, you should remove every other bolt from the transmission. Then you should take out all the bolts except for the four corners. At this point, you will want to loosen the bolts slightly and lower the back part of the pan, at this point the fluid will be pouring out. Let the pan drain. Then you can hold the pan up with one hand and take out the remaining bolts with the other. Once the bolts are removed, you can gently lower the pan; which still has fluid in it, and drain some of it out to lighten it. You don’t want to just dump it out because you will want to look at the fluid to see if there is anything wrong with the transmission.
I learned a lot in this last class because I have not had to deal with automatic transmissions very often. They are completely foreign to me and almost all of the information was new. It was very informative and good to see.
This was the last class of the 9 week Basic Auto Mechanics Course, I received a certificate that stated I had completed the 27 hours of training. It was printed on a piece of colored paper and looks pretty cheesy, but it does state that the training was complete and I guess that is what is important.


What Does Delinquency Mean In Criminology? Punishments are intended to deter the offender from further criminal activity. An action against an individual that requires compensation or restitution is not a civil wrong (a tort). Introduction. Criminology is the scientific study of several different aspects of crime, namely: The nature and extent of crime: How much crime is there in our society, what crime types are there, etc. 2. criminology was so roote d in the p ositive tradition one that looked for the sources of crime within various forms of individual and The prevention of crime and delinquency is an important area of concern for both researchers and practitioners. Specifically it is against the criminal law. Abstract. Harry Manuel Shulman, Intelligence and Delinquency, 41 J. Crim. In addition to exploring the social, political and economic contexts of criminal justice, Crime & Delinquency examines the victims, criminals, courts and sanctions. The information you need to stay on top of your field is at your fingertips with Crime & Delinquency. Youll have access to: In other words, the theories are believed to be gender-neutral. Juvenile delinquency is when an individual under the age of 18 commits unlawful acts.
Viewed from a legal perspective, the term crime refers to individual criminal actions (e.g., a burglary) and the societal The term delinquency refers to either something that is late in being done, such as making a late credit card payment, or to improper or criminal behavior. One of the aspects of criminology that this course focuses on is the importance of learning to question ideas about crime. Intro to Criminal Justice June 23, 2020 Crime, Delinquency, and Deviance Crime, delinquency, and deviance are all concepts that need to be defined to explain criminological theory. The delivery of this course is very good. In the criminal justice system, a crime is an offense that merits community condemnation and punishment, usually through fines or jail time. People commit a crime and engage in delinquency for the simple reason that they made an individual rational decision to do so. Prevention efforts have the capability to stop delinquency and crime before they occur as well as reduce the magnitude of these behaviors. Is sociology under criminology? Criminology in the United States has traditionally been the province of sociology , but the study of crime , delinquency and corrections has intrigued scholars from a variety of backgrounds. Thus, various texts on juvenile delinquency may often focus on different topical issues. Hispanic Perceptions of Crime and Delinquency: A Contemporary Description. delinquency, criminal behaviour, especially that carried out by a juvenile. Delinquent acts are a special category of deviant acts.
The author is Associate Professor of Sociology and Director of the Com- The term criminology is used both in a general and special sense. The sociological study of crime and delinquency has focused either on the social structural factors (e.g., poverty and social disorganization) believed to generate such behavior or on the arenas (e.g., family, school, and peer groups) in which socialization to conventional or criminal values and behavior are affected. Juvenile Delinquent is a person who is typically under the age of 18 and commits an act that otherwise would have been charged as a crime if they were an adult. According to classical theory, crime and delinquency are attributed to free will & voluntary choice. Depending on the nation of origin, a juvenile becomes an adult anywhere between the ages of 15 to 18, although the age is sometimes lowered for murder and other serious crimes. delinquency is presented as finding during the cause of this research. Deterrence theory in criminology states that while criminal punishment is meant to teach law violators a lesson, it also discourages potential Crime is an essentially contested concept. Examples include the social learning theory, which says that people learn criminal behavior from the people around them, and social conflict theory, which says that class warfare is responsible for crime. A juvenile who commits a very serious crime, such as murder, may be prosecuted as an adult, depending on the circumstances of the crime. In a society where the rich are getting richer and poor are further burdened with the ever increasing prices, it should not be a surprise when crime rates begin to rise. Sin is identified by God. Crime is (countable) a specific act committed in violation of the law, while delinquency is misconduct, as nouns. Table of contents 1. what is the difference between crime and delinquency? 2. what does delinquency mean in criminology? 3. what is the difference between crime delinquency and deviance? 4. what are examples of delinquency? 5. Every deviant act involves the. By doing so, prevention efforts reduce cost and impact correlates of delinquency and crime, such as 3. In many cases, when you talk about crime with others, you can probably get by when you use the current legal definition of crime in the area where you live. In delinquent behavior, a minor commits criminal acts that do not conform to societys moral or legal standards. Tagged: Subscribe to Crime and Delinquency College of Criminology and Criminal Justice Criminology and Criminal Justice Building 112 It is in times of unfulfilled desires that delinquent behaviors are most prominent. Juvenile Delinquency is the participation in illegal behavior by minors who fall under a statutory limit. In its broadest sense criminology is the study (not yet the complete science) which includes all the subject matter necessary to the understanding and prevention of crime and to the development of law, together with the punishment or treatment of delinquents and criminals. Social Learning theories may explain crime and delinquency when juveniles that are exposed to different social problems are put into a containment facility together. Going off of these theories, if a juvenile went to a containment facility for a minor drug crime, they would be surrounded by many people who are there for many different crimes. Its against the law. Crime and Delinquency. In a legal context, delinquency is most often used in reference to the disorderly or illegal actions engaged in by a youth. Sociological theories of criminology believe that society influences a person to become a criminal. What is criminology? Delinquency also is any act that, if committed by an adult, can be termed as criminal. According to classical theory, crime and delinquency are attributed to free will & voluntary choice. People commit a crime and engage in delinquency for the simple reason that they made an individual rational decision to do so. In light of this, it was assumed that because crime was a rational choice, offenders could be deterredby punishment. Crime as a Product of Society, Culture, and Time. The process of determining whether something is a crime can be challenging. More so, in order to have deeper understanding of the phenomena under review, diversifying theoretical narratives from socio-psychobiological dimensions to crime of the Boko Haram suicide phenomenon has been The Sociology of Crime and Delinquency. There is no universally agreed definition of what a crime is. In the U. Indeed, there is empirical evidence to support the argument that the major social-psychological processes and variables in these theoriessocial bonds, self-control, strain, and learninginfluence male and female delinquency. criminology, scientific study of the nonlegal aspects of crime and delinquency, including its causes, correction, and prevention, from the viewpoints of such diverse disciplines as anthropology, biology, psychology and psychiatry, economics, sociology, and statistics. The courseware is not just lectures, but also interviews. How has the classical theory of Criminology Definition. The journal focuses on issues and concerns that impact the criminal justice system, including the social, political and economic contexts of criminal justice. What is juvenile delinquency in criminology? As the field of criminology has matured, however, a significant emphasis has more recently been placed on integrating theories across disciplines. Juvenile delinquency has received substantial recognition as a pressing social problem. Crime & Delinquency is a policy-oriented journal which contains research and analysis for both scholars and professionals who work in the fields of criminology and criminal justice. Delinquency is usually assumed to mean criminal behavior done by juveniles who are under the legal age of adulthood. 4. Criminology (from Latin crimen, "accusation", and Ancient Greek -, -logia, from logos meaning: "word, reason") is the study of crime and deviant behaviour. Juvenile delinquency is a social phenomenon and may have the definition of young children being involve in felonious and criminal activities. OTHER SECTIONS DEAL WITH CAUSATION, THEORIES AND THEIR SUPPORTIVE L. & Criminology 763 (1950-1951) INTELLIGENCE AND DELINQUENCY Harry Manuel Shulman This is another contribution to the recent International Congress of Criminology in Paris. Delinquency implies conduct that does not conform to the legal or moral standards of society; it usually applies only to acts that, if Criminology Theories. Much like traditional theories, each integrated theory has implications for the development of policies designed to reduce delinquency and crime. For example, some may examine serious and persistent youth violence, while others may IV. Crime is identified by the state. Tagged: 1. This choice is made by applying the pain-pleasure principle: people act in ways that maximize pleasure and minimize pain. Crime is an action that is against the law or rule written and created by government body. Sin is a religious concept that is a violation of Gods will or an act done against some religious, spiritual or moral belief. to provide integrated approach to crime. Crime is defined as the violation of the laws of a society by a person or a group of people who are subject to the laws of that society. Crime & Delinquency (CAD), peer-reviewed and published 8 times per year, is a policy-oriented journal offering a wide range of research and analysis for the scholar and professional in criminology and criminal justice.CAD focuses on issues and concerns that impact the criminal justice system, including the social, political and economic contexts of criminal justice, as well as The gender gap in delinquency is a central fact of criminology. Crime & Delinquency (CAD), peer-reviewed and published bi-monthly, is a policy-oriented journal offering a wide range of research and analysis for the scholar and professional in criminology and criminal justice. Delinquency is any criminal behavior by a juvenile. In light of this, it was assumed that because crime was a rational choice, offenders could be deterred by punishment. The USP of the NPTEL courses is its flexibility. Policy Implications of Integrated Theories. Delinquency is a term that was not 1 created until the introduction of THE SECTION ON CRIME AND DELINQUENCY STATISTICS FOCUSES ON THE VARIOUS DIFFICULTIES INVOLVED IN THE COLLECTION AND ANALYSIS OF SUCH STATISTICS, THE MEASUREMENT OF CRIME, AND POLICE PRACTICES WHICH MAY INFLUENCE CRIME STATISTICS. Ive talked a little bit about it in here. However, the most straightforward way of thinking about crime is to look at it in terms of a legalistic perspective - from this approach a crime is an act which is illegal. During the past two decades , crime has also attracted a great deal of public and political attention , resulting in a great deal of support for research Middle-Class Delinquency Relationship To Gangs.
On one level, these efforts demonstrate the field of criminologys strong 20th-century tradition of limiting the causes of delinquency and crime to factors existing within the environment. Scientific study of crime and why people decided to engage (or not) in criminal behavior - interdisciplinary: includes sociology, biology psychology etc. Severity is based on the level of harm caused by the offense rather than the intent of the offender. MOST TYPOLOGIES OF CRIMINALS AND Additionally, it is any behavior that does not conform to the communitys set of moral standards. What is juvenile delinquency in criminology?
Delinquency is generally thought to mean criminal behavior committed by juveniles under the legal age of adulthood. A CRIMINAL TYPOLOGY OFFERS A MEANS OF DEVELOPING GENERAL SUMMARY STATEMENTS CONCERNING OBSERVED FACTS ABOUT A PARTICULAR CLASS OF CRIMINALS WHO ARE SUFFICIENTLY HOMOGENEOUS TO BE TREATED AS A TYPE,RATHER THAN ATTEMPTING TO STUDY CRIMINALS AS A SINGLE SPECIES. Examining the Genetic and Environmental Influences on Self-Control and Delinquency: Results from a Genetically Informative Analysis of Sibling Pairs. The courses are so well structured that attendees can select parts of any lecture that are specifically useful for them. What is encompassed by the term juvenile delinquency, however, is quite broad. The classical view in criminology explains crime as a free-will decision to make a criminal choice. Punishments for crimes should be public, prompt, necessary, the minimum possible under the given circumstances, and established by law.. For working professionals, the lectures are a boon. However, despite increasing attention to the role of gender, the development of theories to explain gender differences in offending still lags far behind theories of other important issues in criminology (Karen Heimer ET AL, 2006).
violation of social rules that regulate the behaviour of participants in a social system.


Identifying 1920s Peru in Pictures and Words
The postcards offer a unique perspective of Peru developing into an economic center, ready for business and tourism, while still revealing cultural tradition. The typical features highlighting Peru’s modernization include the following: religious, business, and federal buildings; everyday subjects in the urban environment (streetscapes, markets, locals, etc.); and industry, particularly copper smelting, weaving, and exporting. Some features depicting natural and cultural heritage are the following: ancient Inca ruins; the natural environment, such as the ocean studded with ships and smelters nestled in the arid mountains; and animals, mostly llama packs roaming in the streets or mountains.
However, several representations are lacking that signify Peru. Food, such as regional cultural dishes and local produce, is absent. The local crafts and industries less affected by foreign enterprise are scarce, particularly Peruvian ceramics (a popular collector’s item). Although palm trees are found in the images of the city environment, native flora in its natural habitat outside the city is not represented. In regards to people and residences, the life outside the city in rural areas is shown marginally and reveals a barrenness untouched by the modern economic machinery of the day.
Brief descriptions written by the Hispanic Society of America are located on the postcards’ back and reference the landmarks, activities, and people seen in the images. Despite the short one-or-two-liner text, a stated preference for certain visual information can be gleaned, as well as a noticeable absence of other information. “Typical” scenes and homes “of the poorer class” are noted in the harbor city of Mollendo, while the modernized, European-style urban center of Tacna is praised as a “clean and thriving city”. This treatment suggests a bias or a Western way of conceptualizing the notion of progress. Indigenous groups make up a significant percent of the multi-ethnic nation, but they are grouped under “indian” in the postcards’ descriptions with no reference given to their ethnic identity. The lack of distinction for photographed individuals and the preference for modernized scenes dwarfs the portrayal of native Peruvian identity.


In 1994 the Hood Museum of Art began consultations with Native Hawaiian organizations as part of the process of preparing inventories of human remains for the 1995 NAGPRA deadline. In December 1994, Hui Malama I Na Kupuna ’O Hawai’i Nei (Hui Malama) submitted a formal request for the repatriation of three partial sets of ancestral human remains identified as being Native Hawaiian in origin.
On June 26, 1995, three members of Hui Malama came to the museum and were provided with a private space in which they could ceremonially prepare the remains for their return to Hawaii. The delegation expressed their gratitude for the concern expressed for their cultural ways in a thank-you letter: “Hui Malama I Na Kupuna ’O Hawai’i Nei believes that in restoring that which belongs to Hawai’i, we restore the mana [energy] of this very special place. It is the strengthening of mana that helps restore life to Hawai’i and its native people, and enhances our view towards the future.”
All of the Hawaiian remains were collected by Frederick Chaffee around the turn of the century, possibly at Kaena Point, on the island of Oahu. In 1939, Chaffee’s son Robert, professor of biology and curator of the Dartmouth College Museum, gave the remains to the museum.
Last Updated: 8/16/11


Most people carry building souvenirs in their pockets every day without realizing it. Have you noticed how many coins have buildings on them? We are all familiar with the U.S. penny with the Lincoln memorial and the nickel with Jefferson Memorial on the reverse side. As an architecturally related collection, the case can be made for souvenir building collectors to also collect coins. Coins from various countries’ currency, medallions and even paper currency honor buildings and other structures. Romans had a long history of highlighting buildings on their coins. Last month, the U.S. Mint released redesigned Pennies for the first time in 50 years. Commemorating the 200th anniversary of Abraham Lincoln's birth, the one-cent coins reflect four different designs, each one representing a different aspect, or theme, of President Lincoln's life: a log cabin that represents Lincoln’s humble beginnings in Kentucky, a young professional Abraham Lincoln in front of the State Capitol in Illinois and the half-finished United States Capitol dome. A few of the new US State Quarters also have buildings: Maryland’s quarter features its state house, Iowa’s features a one-room schoolhouse, Maine’s features a lighthouse and NY’s quarter shows the Statue of Liberty. Do you collect any other architecturally-related items? Perhaps you also collect stamps, post cards, books or old photographs depicting buildings? Let us know using the comments link below.


A stock exchange is a market which connects investors looking to buy shares in companies with investors looking to sell their shares. Most stock exchanges function more broadly as securities exchanges on which equities, bonds, derivatives, options, structured products, and many other kinds of securities are traded.
The primary purpose of stock exchanges is to facilitate the connection of investors (or their brokers) looking to buy shares or other securities with other investors who are selling those shares. Stock exchanges also serve to provide controlled trading environments in which traders can trade on equal terms. Many exchanges also act as or host clearing houses which ensure that goods are delivered and payment is made, thus helping to prevent fraud and enable a secure marketplace for both buyers and sellers.
Many countries host at least one stock exchange. Some countries host a number of regional stock exchanges in addition to their primary stock exchange. You can find a list of the world’s stock exchanges here.
Switzerland hosts two stock exchanges, the SIX Swiss Exchange in Zurich and the Berne Exchange in Bern. The SIX Swiss Exchange primarily lists large public companies, while the Berne Exchange primarily lists mid-size Swiss companies. Both exchanges also act as secondary markets for many foreign securities.
Swiss stock broker comparison


We touch children’s imaginations and kindle in them a sense of the limitless possibilities in their world.
Our children learn how to learn. They learn to focus their attention on an interest, and in doing so make a commitment to learning about something. Through this active engagement they discover the joy in learning. We recognize the importance of each child’s early experiences in the formation of an emotionally healthy, responsible adult. We see our role as nurturing the immense potential within each child, and supporting each child in the task of inner development. We believe that children’s intellectual growth is intertwined with their social and emotional development. Intellectual growth flourishes in a non-judgmental community where freedom for the individual is balanced with the needs of the group. In our classrooms children can choose to work independently or with classmates. As they develop more and more competencies, they quite naturally take on increased responsibility in the activities of the classroom.


Einlage (Pomeranian Voivodeship, Poland)
Einlage (now known as Jazowa; coordinates: 54.171905, 19.249076 [54° 10′ 18″ N, 19° 14′ 56″ E]; population in 1852, 271; in 1905, 383; in 2012, 660), is located on the western bank of the Nogat River, approximately 8.8 kilometres (5.5 miles) west of Elbląg (Elbing), 10 km. (6 mi.) south-east of Nowy Dwór Gdański (Tiegenhof), 21 km. (13 mi.) north-east of Malbork (Marienburg), and 46 km. (29 mi.) south-east of the regional capital Gdańsk (Danzig).
Einlage was founded between 1632 and 1640 by Mennonite settlers. In addition to farming, the village also served as a ferry crossing across the Nogat. Until 1772 Einlage was part of the Kingdom of Poland. The First Partition of Poland in 1772 resulted in the creation of a new province in 1773, called West Prussia, in which Einlage was located. Einlage was situated in the district (Kreis) of Elbing until the establishment of the Free City of Danzig in 1920. The village came under the control of Nazi Germany during World War II until February 1945, when it was occupied by Soviet forces and returned to Poland. In 2012 Einlage (now Jazowa) was a village in the administrative district of Gmina Nowy Dwór Gdański, within Nowy Dwór Gdański County, Pomeranian Voivodeship.
The Prussian census of 1776 lists 21 Mennonite families in Einlage with the following surnames: Andres, Bachmann, Dick, Driedger, Friesen, Gerbrand, Harder, Hilbrand, Jantzen, Kroecker, Loewen, Martens, Penner, Rogaliki, Wiebe, and Wilcke. In 1820, the village had 273 residents, including 77 Mennonites.
The Flemish Mennonites of Einlage were members of the Rosenort Mennonite Church.
Stowarzyszenie Konserwatorów Zabytków. "Jazowa." Catalogue of Monuments of Dutch Colonization in Poland. 2005. Web. 8 November 2012. http://holland.org.pl/art.php?kat=obiekt&id=336&lang=en.
Wikipedia. "Jazowa, Pomeranian Voivodeship." Web. 8 November 2012. http://en.wikipedia.org/wiki/Jazowa,_Pomeranian_Voivodeship.
Wolf, Hans-Jürgen. "Familienforschung in Westpreußen." Web. 7 November 2012. http://www.westpreussen.de/cms/ct/ortsverzeichnis/details.php?ID=1391.
|Author(s)||Richard D Thiessen|
|Date Published||November 2012|
Cite This Article
Thiessen, Richard D. "Einlage (Pomeranian Voivodeship, Poland)." Global Anabaptist Mennonite Encyclopedia Online. November 2012. Web. 19 Sep 2019. https://gameo.org/index.php?title=Einlage_(Pomeranian_Voivodeship,_Poland)&oldid=135385.
Thiessen, Richard D. (November 2012). Einlage (Pomeranian Voivodeship, Poland). Global Anabaptist Mennonite Encyclopedia Online. Retrieved 19 September 2019, from https://gameo.org/index.php?title=Einlage_(Pomeranian_Voivodeship,_Poland)&oldid=135385.
©1996-2019 by the Global Anabaptist Mennonite Encyclopedia Online. All rights reserved.


A man who could make Hitler gasp —Oliver Cromwell and the conquest of Ireland.
Today Adolf Hitler is known as one of the most bloodthirsty tyrants and conquerors in history, unleashing an era of bloodshed and genocide upon Europe. Worst hit were the nations of Eastern Europe, especially Poland and the Soviet Union. Since Eastern Europe was considered “living space” for Hitler’s new Third Reich, the treatment of Slavic peoples can best be described as barbaric as the Nazi’s swept through the land, murdering innocent civilians, causing famine, and deporting unwanted peoples. However, over 400 years before Hitler was born another man conducted a similar campaign in Ireland that would easily rival if not surpass the brutality of Hitler.
In the mid 1600’s England was in the throes of a civil war between the Puritans in Parliament and the Royalists loyal to the king. The commander of the Parliamentarian Army was Oliver Cromwell, a staunch Puritan who whipped his army into a ruthless fighting force of well armed, well organized religious fanatics. After Cromwell defeated the Royalist forces in England and overthrew King Charles I, he was named Lord Protector, an office which held the powers of a military dictator.
In the meantime in Ireland, Irish Catholics rebelled against their English masters, using the weakness of England as an opportunity to overthrow the English yoke. The revolt grew bloody when around 5,000 - 8,000 English Protestants were murdered by Irish Rebels. English propaganda hyped the massacres claiming that up to 100,000 had been murdered, and depicted false atrocities such as women and children being roasted alive on a spit, then dismembered and eaten. Such propaganda further aroused the hatred of the Irish and many called for brutal revenge against Ireland.
By the time Cromwell had become Lord Protector of England, Ireland had formed into a independent state called the Irish Confederation, a union of Irish Catholics, Scottish Covenantors, and English Royalists. Cromwell called for war against Ireland to regain control of the island. There were political reasons for such an invasion; the war was needed to maintain the tenuous alliance between Parliament and the army. The other reason was personal; Cromwell, and the people of England wanted revenge for the atrocities of the Irish Rebellion. In 1649 Cromwell invaded Ireland with an army of 12,000 men complete with several pieces of siege artillery. At first Cromwell gave orders that the Irish should be treated well, even hanging men caught looting. However, as Cromwell’s army was met with stiffer and stiffer resistance, Cromwell turned a blind eye to English atrocities. At the sack of Duncannon Parliamentarian troops murdered around 3,500 people both soldiers and civilians. Similar atrocities occurred at the cities of Wexford and Waterford.
At the Siege of Drogheda, the Parliamentarian Army met especially heavy resistance. When the army stormed the city, Cromwell gave the order to put the city to the sword, killing men, women, and children indiscriminately until the city surrendered. After the siege Cromwell ordered the prisoners to undergo the ancient Roman ritual of decimation, which Cromwell himself noted in his dispatches, “”When they submitted, their officers were knocked on the head, and every tenth man of the soldiers killed and the rest shipped to Barbados.” Cromwell’s campaign of murder and destruction would continue for a year, with more and more atrocities against prisoners and civilians. Plague and famine also followed the Parliamentarian Army as it marched across the island, causing the death of 200,000 people, more than any combat deaths during the war. In 1650 Cromwell returned to England to put down a rebellion of Scottish Royalists. Cromwell left his son in law, Henry Ireton, in charge of the army. Ireton continued the campaign against Ireland, completing Cromwell’s conquests and destroying the Irish Confederation. The Irish officially surrendered in 1651. By then the population of Ireland had been reduced by 15%-25%.
The Irish surrender, however, did not mean that the Irish rebels had given up. When the official war in Ireland ended, the unofficial war began. Many formed small bands in the Irish countryside, waging a relentless guerrilla war against the Parliamentarians. These rebels were often supported by the Irish civilian populace, who were not going to accept English rule even after the collapse of the Confederation. While Cromwell’s army was a well organized fighting force, it could not counter the tactics of the Irish guerrilla’s. To defeat the rebels Cromwell sought to destroy their main form of support, the Irish people. In 1651 Parliamentarians scoured the Irish countryside, burning crops, killing livestock, and destroying farms as to deny the rebels their main source of food. The result was a devastating famine that caused tens of thousands to die of starvation. Cromwell also designated entire county’s as free fire zones, in which anyone found could be, “taken slain and destroyed as enemies and their cattle and goods shall be taken or spoiled as the goods of enemies”. Parliament also passed laws to further increase the deprivations of the Irish people; laws transferring Irish land to the ownership of English nobles, laws which forbid Irish Catholics from owning land, and laws which forbid Irish from working government jobs. Catholicism was banned, and Catholic priests were either executed or sent into exile. Irish were even banned from living in certain towns and cities, and English colonization was encouraged, especially in Northern Ireland. The brutal iron handed tactics of Cromwell took its toll on Ireland, and by 1653 most Irish guerrillas had surrendered. The last large band of rebels gave up in 1658. By then around 600,000 Irish had died due to combat, disease, or famine. The vast majority had died of disease and famine caused by Cromwell’s war. 58,000 had been deported to the Caribbean to work as indentured servants in the sugar cane fields.
During World War II the two nations which suffered the most under the Nazi’s was the Soviet Union and Poland. The Soviet Union suffered a population reduction of around 14% while Poland suffered a population reduction of 20%. Under the tyranny of Cromwell the Irish population decreased by 40%. Cromwell died in 1658 and the Parliamentarian government he built died with him as well. By then Cromwell was a hated man, despised by both Irish and English alike. In 1661 Cromwell’s corpse was exhumed from Westminster Abby and “posthumously executed”. His body would hang from a pole outside Westminster Hall until 1685.
Today the Oliver Cromwell is viewed as one of the most important Englishman of all time. In Ireland, however, he is still viewed as a genocidal tyrant. In fact a common insult grew out of Cromwell’s treatment of Ireland, “May the curse of Cromwell be upon you!” While many of the Cromwellian Laws against Ireland were relaxed after his death, the English, and later British continued to rule over Ireland until its independence in 1922.


Oil energy is a non-renewable source of energy. It is a fossil fuel. Other fossil fuels are coal and natural gas. Oil has been used for more than 5000 years. Oil energy is mostly used in cars and various other automobiles.
Oil energy source
- We will discuss here about the formation of oil.
- Millions of years ago, many animals and plants inside the ocean store energy from the sun in the form of carbon.
- As years go by, these animals and plants die and settle at the bottom of the ocean.
- As the pressure and heat at the bottom of the ocean increases, due to the formation of various sediment layers, these animals and plants gets converted into oil containing high carbon content.
- The oil we get from this source is known as crude oil.
Oil energy pros and cons
- Oil is an extremely powerful energy source.
- Oil produces high energy output. That is why it is used in automobiles widely. A study shows that oil can move vehicles faster and longer than any other energy sources.
- Oil has lots of impact on global economy. Most of the middle-east countries are rich only because they have lots of oil reserves.
- As of now, oil is abundantly available.
- Since oil is in liquid form, it is easier to transport.
Oil energy pros and cons
- Oil emits carbon dioxide during combustion, which is the main reason for global warming.
- Oil must drilled out from the ground and from the ocean. These drilling activities might cause problems to terrestrial and aquatic habitats.
- Oil spills in the ocean cases serious problems.
- It is non-renewable. It cannot be used again.
- Using oil may cause serious environmental problems.
Oil energy facts
- U.S.A. consumes most of the oil produced. Next comes European Union. U.S.A. uses a maximum of 20 million barrels of oil per day. European Union uses 13 million barrels of oil per day.
- 75% of world’s oil reserves are present in the Middle East countries.
- Based on data from OPEC at the beginning of 2013 the highest proved oil reserves including non-conventional oil deposits are in Venezuela (20% of global reserves), Saudi Arabia (18%), Canada (13%), and Iran (9%).
- Oil has been used for more than 5000-6000 years.
- Distillation is the process by which many by-products of crude oil are created. Various by-products are petrol, diesel, kerosene, natural gas, oil for lubrication.
Oil energy alternatives
- Oil energy is mightily useful. But it is non-renewable and it causes global warming. So people are going for other alternatives.
- Nuclear energy is one such alternative. It produces a large amount energy due to fission and fusion.
- Solar energy is a green alternative. It is called green alternative because it is pollution free and it is available everywhere.
- Various other alternatives are hydro energy, wave energy, geo-thermal energy, ocean energy, wind energy.
Oil energy uses
- Oil is mostly used as automobile fuel. It is because it produces the best output when compared to other alternatives. The oil which is used in vehicles are known as petrol and diesel.
- Oil is also used for generating electricity in some places. The oil is burnt to produce a lot of heat for producing steam, which is used to run turbines which in turn produces electricity.
- Crude oil is used in many industrial products like in detergents, in fertilizers, paints, plastics, petroleum products, medicines and in the formation of synthetic rubber.
Oil energy crisis
- An energy crisis is any great bottleneck (or price rise) in the supply of energy resources to an economy.
- Oil energy crisis is due to depletion of oil resources and increase in the oil prices.
- We need other alternative sources of energy for this depletion.
- “Peak oil” is the period when the maximum rate of global petroleum extraction is reached, after which the rate of production enters terminal decline.
- When this peak oil stage is reached, then it means that the world is in serious oil crisis.
More information comming soon on Oil Energy
Other types of Oil Energy


When simplifying rational expressions, students always seem to want to simplify TOO much (and incorrectly) !! Below are a few common”over simplifications” that I’ve seen.
This is where #lifelessonswithFinney kicked in. We started talking about the Mafia. Yes, the Mafia. Not only were we talking about the Mafia, but we were talking about killing off family members of the Mafia.
The polynomial is our numerator is a family. The Mafia Family. The denominator is our hitman.
I asked my students what they thought would happen if they tried to kill only one member but not the rest of the family.
“We’d be in trouble!!!! They’d come after us!!!!!!!!!”
Exactly. So we if we want to kill off one member of the family then we have to kill them all! This is the only way that you’d make it out alive! If you can’t kill them all then it is fully simplified. Killing doesn’t mean you have to get rid of it completely. However, you must “hit” every member of the family.


The Southwestern Historical Quarterly, Volume 96, July 1992 - April, 1993 Page: 127
NORMAN D. BROWN, Editor
An Amercan Vzsion: Far Western Landscape and National Culture, 1820-1920.
By Anne Farrar Hyde. (New York: New York University Press, 1990.
Pp. xiv+346. Acknowledgments, introduction, illustrations, epilogue,
notes, appendices, index. $29.95.)
This is one of the more important books recently published in what might be
called "western" history. Its focus is on the West, but it is really about American
culture as a whole. Toward the end of the book, Hyde writes that the West
represented all that seemed indigenous, vigorous, and characteristic to Ameri-
cans. It offered a history that provided a kind of cultural grounding. Ameri-
cans could look to the West and find splendid ancient history as well as evidence
of more recent glories. It contained wilderness, the testing ground that many
Americans believed was vital to their national development. More importantly,
it offered a landscape whose forms and colors had given Americans distinctive
language, artistic styles, and architecture, which were crucial to the develop-
ment of a national culture. (p. 301)
To illustrate this point and to show how views of the West changed from
1820 to 1920, thus reaching the state described above, Hyde covers an enor-
mous range of views of the West from those of explorers to those of tourists,
newspapermen, railroad guidebooks, and resort designers. She makes the im-
portant point that the West always seemed to be a "destination," especially for
tourists. Readers will recognize, of course, that the ubiquitous Earl Pomeroy
had said this some years ago in his In Search of the Golden West, but Hyde carries
the story forward with much greater subtlety and detail.
Her book, however, gets off to a rough start when she deals with explorers of
the West. Her chapter on this subject seems forced and is full of errors. For
example, contrary to Hyde's assertion, the U.S. government did not publish
Maj. Stephen Long's report, which was actually written by Edwin James. This
suggests that in the 182os the government of strict constructionists was not in-
terested in promoting westward expansion-especially insofar as it drained
cheap labor away from infant New England and Middle Atlantic manufactur-
ing industries. Hyde also declares that Captain Bonneville did nothing to set up
trade routes. All Bonneville did was to send Joseph R. Walker across the West
to trace out the emigrant tract to California, which soon became a trade route
as well. George Catlin traveled west in 1830 not 1832. The latter was simply the
year he first went up the Missouri River, and he certainly illustrated for mass
consumption a West that no one had seen before. Lt. Joseph Christmas Ives, in
Here’s what’s next.
Show all pages in this issue.
This issue can be searched. Note: Results may vary based on the legibility of text within the document.
Citing and Sharing
Basic information for referencing this web page. We also provide extended guidance on usage rights, references, copying or embedding.
Reference the current page of this Periodical.
Texas State Historical Association. The Southwestern Historical Quarterly, Volume 96, July 1992 - April, 1993, periodical, 1993; Austin, Texas. (texashistory.unt.edu/ark:/67531/metapth101215/m1/153/ocr/: accessed December 2, 2016), University of North Texas Libraries, The Portal to Texas History, texashistory.unt.edu; crediting Texas State Historical Association.