The Rubber Tree (Hevea brasiliensis) :: botany

The Rubber Tree (Hevea brasiliensis)Rubber is a valuable commodity in todays economy. A vast account of products ar made from it, including washers, gloves, gaskets, tubing, waterproof clothing, toys, erasers, belts, elastics, bottle stoppers, and insulation for electrical wiring. The largest single use of golosh is in the manufacture of pneumatic tires which consumes 60% to 70% of the entire world production each year. Demand for rubber has grown remarkably since the beginning of the industrial revolution. It is one species, Hevea brasiliensis, which makes up 99% of the worlds natural rubber production. In 1989 that production was worth an estimated 4 billion dollars. Hevea brasiliensis (the para rubber tree) is a South American native that can grow to a height of 150 feet. The trees have a smooth bark and palmately compound leaves. They are monoecious and have small inconspicuous flowers. The seeds are like to castor beans. On ripening, the fruit capsule explodes and propels t he seeds away from the tree. Hevea brasiliensis is a member of the family Euphorbiaceae (the spurge family). Euphorbiaceae is a diverse family with approximately 290 genera and 7,500 species. Within the family, thither are herbs, shrubs, trees, and fleshy cactus-like species. Some plants from this family are used for their medicinal properties and edible parts. Others are used simply as ornamentals. While there are many useful plants in the family Euphorbiaceae, the sweet and bitter cassava plants (Manihot dulcis and Manihot esculenta), as well as the castor oil plant (Ricinus communis), are of greatest sparing importance. Latex bearing plants are found in some 20 botanical families. The most prominent families include Sapotaceae, Moraceae, Compositae, Apocynaceae, Asclepiadaceae, and Euphorbiaceae. In total there are about 18,000 species of latex-producing plants. Yet, only a few species are currently exploited. Commercially useful rubber-producing species include Hevea benthamian a (Para rubber), Hevea guianensus (Para rubber), Manihot glaziovii (Ceara rubber), Manihot dichotoma (Jeque rubber), Castilla elastica (Panama rubber), Ficus elastica (India rubber), Funtimia elastica (Lagos rubber), Landolphia kirkii (Landolphia rubber), Landolphia gentilli (Landolphia or Madagascar rubber), Landolphia heudelotii (Landolphia or Madagascar rubber), Landolphia owariensis (Landolphia or Madagascar rubber), Crytostegia grandiflora (Madagascar rubber), Crytostegia madagascariansis (Madagascar rubber), Parthenium argentatum (Guayule), Taraxacum kok-saghyz (Russian dandelion), Taraxacum megalorhizon (Russian dandelion), Palaquim gutta (Gutta percha), Manilkara bidentata (Balata), and Manilkara zapata (Chicle). Depending on the species of plant, the latex may be found in a number of locations. It may be within the cells or intercellular spaces of the roots, stems, or leaves of the plant.

The Development of Heathcliff’s Character in Wuthering Heights Essay

The Development of Heathcliffs Character in Wuthering HeightsHeathcliff is a role who is ever present in Wuthering Heightsand throughout the novel his character changes. At first he is a poor,homeless child, then he becomes a loved and neglected victim, then heis a degraded lover, and in the long run he transforms into a vicious, lonelymaster.Heathcliff is introduced into the novel as a homeless child. He is adirty, ragged, black-haired child who Mr. Earnshaw brings toWuthering Heights from Liverpool. He is constantly referred to as itand a gypsy. His wife, Mrs. Earnshaw, is furious that Heathcliff hasbeen brought into the house and the Earnshaws son, Hindley, isjealous of the app bent love his father is giving Heathcliff. Hindleytherefore beats up and bullies Heathcliff throughout his childhood,especially when he becomes master of the Heights when Mr. Earnshawdies reminded him to order Heathcliff a flogging.This shows that Heathcliff has been transformed from a poor, homelesschild into a neglected victim. However, Mr. Earnshaw treats Heathcliffwith more love than his other childrenand hugging him up far above CathyThis shows that Heathcliff is loved by Mr. Earnshaw but also neglectedby Hindley and Mrs. Earnshaw. It is because of Mr. Earnshaws love forHeathcliff that Hindley gets jealous and abuses him. However,Heathcliff doesnt really controvert to Hindleys abuse, because he doesntcry or complain and just gets up and carries on. However, hemanipulates Hindley into giving him Hindleys horseif you wont I shall fall apart your father of the three thrashings youvegiven me this week.This shows that Heathcliff can be manipulative. After fighting with... ... a servant by Heathcliff. Heusually obeys him, but when small Cathy asks him to displume some flowers,he does it. Heathcliff is angry by this And who ordered you to obeyher?This shows that Heathcliff is losing control. However, he also feelshe has won everything and has nothing left worth fighting for. He d iessoon after, drenching himself in the rain. However, he leaves anexulting facelife-like gaze of exultation.This shows that Heathcliff has left thinking he has won. He has leftto be with Catherine, and the ghosts of them are spotted together,finallyTheys Heathcliff and a woman, yonder.Heathcliff is a character in Wuthering Heights whose character has alter tremendously and in turn altered so many others. This is dueboth to the other characters either showing him love or showing himhate and his own personality.

Evolution of Individual Rights :: essays research papers

Evolution of Individual Rights Prior to the Constitutional ConventionReligious freedom is one main cause for the debut of our country. The concept of ideological and religious freedom remains as virile today as it was at the time of the founding of the United States. The founding fathers left their homelands for a country, which promised freedoms well beyond those, available to the masses during the times of early U.S. immigration. Representatives at the Constitutional Convention in Philadelphia (1787) intentionally avoided making strong statements regarding religion due to a firm belief that religious provisions were unnecessary to preserve religious liberty. This omission was not taken lightly by six states, who went on to propose amendments guaranteeing religious freedom. In fact, two states refused to ratify the document until a Bill of Rights, including religious freedom, was adopted. In 1789, a compilation of modifications and amendments were assembled, which include the st atements we collectively call the First Amendment to the United States Constitution (Alexander and Alexander, 1998).The pertinent section of the First Amendment that refers to religion simply states "Congress shall make no law respecting the memorial tablet of religion, or prohibiting the free exercise thereof." The first part of the statement is commonly known as the "establishment" clause, while the second part is known as the "free exercise" clause. Though intended to be clear, concise and decisive in its presentation of the two clauses, the potential for individual interpretation based on individual biases and ephemeral passions continues to allow for impassioned argument to this day. It is the balancing of these two clauses that makes the analysis of religious freedom questions difficult for teachers, administrators and legal professionals.

Philosophical and Political Aspects of Lord the Flies Essay -- Lord Fl

Philosophical and Political Aspects of Lord the Flies Is easy fair to middling to make a broad generalization about philosophical, political or even religious interpretations on each book ( even if we consider religion in some way vinculated to philosophy), only in reality the issue is an extremely complex one. It would be so comfortable to reduce a fiction to a mere source of external references and to lose all the nuances that make belles-lettres a special phenomenon Im not saying literature is only style but it must not be subdued to its content. And, unfortunately, that is a typical contemporary quirk. This not only happens in literature for example, in childrens films, where the content is supposed to be political unexisting, there always appears somebody who tries to better the movie a second political reading, trying thereof to measure its value by any subjective comment. It would appear then that some creations do not have enough interest if viewed from a sogg y point of view. The fact of the matter is that literature is not a mere moral eulogistic topic. In this essay we shall try to contrast several interpretations, in the first place focusing on philosophical and political aspects, including religion if necessary. A number of key issues arise from the simbology of the book. The story is an allegory traced with great skill and allows the reader to give the book second readings. Firstly, we would like to explain some possible meanings of the islands as a metaphor. When framing the book on an island, the authors purpose is to freely experiment with the characters and the ... ...oo when he does not want to recognize being implied on Simons murder. Perhaps the reason to be learned from this book is that we all hide a tyrant, or an evil, or a dark instinct which must be sacrificed in favour of living in society. Maybe those features are natural but the human being is besides social by nature, and so the fatal conflict could be intrinsic and unavoidable within ourselves. The Lord of the Flies could not be a great question but a mere explanation of what we are. An explanation of human history and a pessimist message for those who believe in utopia. Anyway, if pessimism is an obstacle, it is also a challenge to be faced and by facing trouble, if you are not destroyed, you will surely check out that there is a fate of truth in this simply, known but overwhelming phrase whatever does not kill you makes you stronger.

Vagrancy in Sixteenth and Seventeenth Century England :: British History 16th 17th

Vagrancy in Sixteenth and Seventeenth Century England Throughout the work An Account of the Travels, Sufferings and Persecutions of Barbara Blaugdone, there is a common occurrence of imprisonment. Wherever Blaugdone traveled, she seemed to come crosswise some confrontation with the law. This should not be surprising, for in the time period when this work was written many laws, statutes, and dallys had been established to thwart the spreading of unpopular ally views. Many acts were established primarily to prevent the ministry of Quakerism however universal laws, especially those to prevent vagrancy, were also used against traveling Quakers. Vagrancy had always been a concern in sixteenth century England, resulting in the passing of four anti-vagrancy bills in 1547 alone. This resulted in canon so harsh that a person charged with vagrancy could be sentenced to cardinal years enslavement, which could be extended to life enslavement if they tried to escape. When these bills did not seem to prevent the occurrence of beggars on the street, the Vagrancy and Poor Relief Act of 1572 was instated. This act called for a three strikes and you are out policy, where on a persons third vagrancy offense they could be rightfully put to death (Woodbridge 272). This legislation was the policy for over twenty years until it was repealed in 1593 for being too strict. In 1597, the new Vagrancy Act authorized the government to banish anyone caught offending the vagrancy laws. afterward a 1598 statute reestablished slavery as the proper punishment for vagrancy, there were a number of years where periods of leniency and harshness of punishments alternated. It is important to note the biography of these laws since many of them were never entirely repealed. However, it was in the early seventeenth century that a particular legislation finally became the common law that would rule for centuries. In 1601, England passed the Act for the Relief of the Poor, which would be the commanding authority on this issue until 1834. This act established the church as the sole establishment responsible for the manage of the poor. If a family was not able to get by, it was the responsibility of the area parish to ensure that the family was taken care of (Woodbridge 272).

Vagrancy in Sixteenth and Seventeenth Century England :: British History 16th 17th

Vagrancy in Sixteenth and Seventeenth Century England Throughout the work An Account of the Travels, Sufferings and Persecutions of Barbara Blaugdone, there is a common occurrence of imprisonment. Wherever Blaugdone traveled, she seemed to beat across some confrontation with the law. This should not be surprising, for in the time period when this work was written many laws, statutes, and acts had been established to thwart the spreading of unpopular Quaker views. Many acts were established primarily to prevent the ministry of Quakerism however universal laws, especially those to prevent vagrancy, were also used against traveling Quakers. Vagrancy had always been a resuscitate in sixteenth century England, resulting in the passing of four anti-vagrancy bills in 1547 alone. This resulted in legislation so harsh that a person charged with vagrancy could be sentenced to two years enslavement, which could be extended to life enslavement if they tried to escape. When these bills did not seem to prevent the occurrence of beggars on the street, the Vagrancy and Poor Relief subprogram of 1572 was instated. This act called for a three strikes and you are out policy, where on a persons third vagrancy offense they could be rightfully put to close (Woodbridge 272). This legislation was the policy for over twenty years until it was repealed in 1593 for being too strict. In 1597, the new Vagrancy Act authorized the government to banish anyone caught pique the vagrancy laws. After a 1598 statute reestablished slavery as the proper punishment for vagrancy, there were a number of years where periods of leniency and harshness of punishments alternated. It is important to greenback the history of these laws since many of them were never entirely repealed. However, it was in the early seventeenth century that a particular legislation finally became the common law that would conventionality for centuries. In 1601, England passed the Act for the Relief of the Poor, which would be the commanding authority on this issue until 1834. This act established the church as the sole establishment responsible for the care of the poor. If a family was not able to get by, it was the responsibility of the area parish to ensure that the family was taken care of (Woodbridge 272).