check for plagiarism

check for plagiarism

Check for plagiarism
While it’s critical to understand the plagiarism definition as it’s broadly defined, it’s just as vital to learn the various ways it can occur if proactively preventing plagiarism is your goal.
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Check for plagiarism
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Most of us feel that plagiarism is morally wrong and need no other deterrent than this. However, even for those who do not feel an ethical compulsion to avoid it, the consequences of plagiarism can be quite severe for those who take the risk. For students, getting caught may mean a failing grade, suspension, or even expulsion, and for professionals the stakes are even higher as one’s reputation may not be so quickly mended.

Check for plagiarism
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References:

http://www.jcme.ca/plagiarism_checker
http://smallseotools.com/plagiarism-checker/
http://www.duplichecker.com/
http://www.diffen.com/difference/Confucianism_vs_Taoism

what is a good essay writing service

what is a good essay writing service

What is a good essay writing service
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The first step of the preparation process is to start collecting arguments. Do not focus only on the arguments that support your viewpoint. The ones that are against it will come in hand as well. Moreover, they can make you change the point of view you already have. Do not hurry and think carefully about the side you want to pick. You want to be sure of the thinks you are going to be writing about in your essay.
Our experts have a lot of fun helping you write narrative essays. It is so because there are not so many restrictions when it comes to this kind of academic assignment. Our writers can let their imagination take a lead and turn your literary piece into something outstanding. It does not matter, though, that every other essay is the same. On the contrary, we take an individual approach to every client and thoroughly follow every instruction we get. Everything depends on the main idea of your essay and the goal you are trying to reach with its help.

What is a good essay writing service
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What is a good essay writing service
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References:

http://www.jcme.ca/essay-writing-service.html
http://jcme.ca/2019/03/03/12-features-of-a-good-essay-writing-service/
http://academized.com/essay-writing-service
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how to write an art analysis paper

how to write an art analysis paper

hair goes down to the bottom of the piece on the left side close to her face. This bundle of hair brings some direction to the left side, but not a lot because the left side is mostly empty. However, this emptiness is balanced asymmetrically by Venus’s gaze toward the bottom left corner and the light color used in the empty space. The light color of the empty space is visually light; therefore, it does not have as much weight as the darker, warmer colors of Venus’s face and hair. This visual lightness along with Venus’ gaze is strong enough to balance the multitude of hair and part of a flower on the right side. This artwork is composed of shapes because it is two-dimensional. Most of the shapes are formed by lines and shifts in color. For example, Venus’s red hair is formed by a shift from the blue background and her pink upper body. Lines outlining her hair in certain places also give form to the shape of her hair. Therefore, both lines and shift in color are used together in some places and separate in other places to create the shapes in the artwork. In this piece, the light source is not seen. However, the light source is to the left of the artwork because Warhol uses a light yellow color on top of the pink color that is already present on the left side of Venus’s face which makes it seem like a glow is cast upon her face. Warhol’s use of warm colors for Venus, her hair, and the plant in the top right corner contrasts with the light blue background. These warm colors make her stand out from the background. Also, the warm colors against a calming blue background give Venus an ethereal quality. Warhol’s use of colors also creates unity and variety. His use of warm colors throughout the piece and his use of one solid-colored background create unity in the artwork. However, the contrast between warm colors and the cool color create variety.
Download Formal Analysis Paper Example 1.

How to write an art analysis paper
Things to consider and research: Why, where, culture, fashion, habits, objects, politics

  1. How did the artist make you see this work?
  2. Lines, shapes, colors and space combine to create the image.
  3. Look for the use of space and the creation of negative space.
  4. Where are the lines taking your eye, what draws you in?
  5. How is the use of color creating the mood or setting the tone?

How to write an art analysis paper

A motif is an element in a composition or design that can be used repeatedly for decorative, structural, or iconographic purposes. A motif can be representational or abstract, and it can be endowed with symbolic meaning. Motifs can be repeated in multiple artworks and often recur throughout the life’s work of an individual artist. – John A. Parks, Universal Principles of Art 11

Allegory is a device whereby abstract ideas can be communicated using images of the concrete world. Elements, whether figures or objects, in a painting or sculpture are endowed with symbolic meaning. Their relationships and interactions combine to create more complex meanings. – John A. Parks, Universal Principles of Art 11

How to write an art analysis paper
For me writing about art is more like putting together a puzzle! That is the mindset you should have when you approach your writing project!
Step 1: Make a mini Mind Map. Make a mini drawing of the painting to help you see the shapes more clearly! Around the drawing make little descriptive notes, include your general observations (what you SEE not THINK) describe using elements of art: line, color, light, shape, figures, space, surface plane, and texture

This is the key part of your paper. It should be the longest section of the paper. Be sure and think about whether the work of art selected is a two-dimensional or three-dimensional work.
Knowing how to write a formal analysis of a work of art is a fundamental skill learned in an art appreciation-level class. Students in art history survey and upper-level classes further develop this skill. Use this sheet as a guide when writing a formal analysis paper.Consider the following when analyzing a work of art. Not everything applies to every work of art, nor is it always useful to consider things in the order given. In any analysis, keep in mind the following: HOW and WHY is this a significant work of art?

References:

http://spcollege.libguides.com/writing_about_art
http://www.studentartguide.com/articles/how-to-analyze-an-artwork
http://m.youtube.com/watch?v=t9dBsbtmPnM
http://ualr.edu/art/art-history-resources/papers-and-projects/guidelines-for-analysis-of-art/
http://bizfluent.com/how-5845550-write-risk-analysis-report.html

ancient indian caste system kshatriyas

ancient indian caste system kshatriyas

Origin of the Caste System:
The Caste System represents a division of labor based on birth right justified by moral and religious concepts. The Brahmins held the most power in Hindu society , they were priests, otherwise known as the spiritual and intellectual leaders of the society. “They devoted their time to studying, teaching, performing sacrifices, and officiating religious services” (Nigosian 136). The second Varna in the social hierarchy are the Kshatriyas who are the rulers and warriors of the society. Their job was to “Protect, administer, and promote material welfare within the society” (Nigosian 136). The third in the social hierarchy are the Vaishyas who are the farmers, merchants, and traders who really contribute to the economy of India. The fourth and last of the Varnas are known as the Sudras who are laborers that supply the manual labor needed for the economic well-being of India. Later as the development of the caste system continued a fifth group was formed; although not officially considered a Varna, the Chalandalas or “untouchables” had status so low that they did not belong to a caste at all.

Ancient indian caste system kshatriyas
Outside of this Hindu caste system were the achhoots – the Dalits or the untouchables.
The system which divides Hindus into rigid hierarchical groups based on their karma (work) and dharma (the Hindi word for religion, but here it means duty) is generally accepted to be more than 3,000 years old.

Ancient indian caste system kshatriyas
While the above impacts were gradual, expeditious withdrawal from Varna rules was made possible by the large-scale influence of western notions of liberty, equality, and freedom. These changes can be observed from 1500 CE right through the present. For Western nations, rooted in their own cultural background, it made little sense to approve of this in their eyes antiquated Varna system. Intercepting the Moghul invasion and the near-end sovereignty of multiple Hindu dynasties, British invasion brought with it a fresh worldview based on equality and freedom, incompatible with the Varna system. Massive colonisation, impact of ‘cultural imperialism’ enforced significant alterations on Varna duties. Trade and liberalisation, exchange of culture dented the tiny bit of belief left in continuing the Varna system.
The subsequent rise of Islam, Christianity, and other religions also left their mark on the original Varna system in India. Converted generations reformed their notion of Hinduism in ways that were compatible with the conditions of those times. The rise of Buddhism, too, left its significant footprint on the Varna system’s legitimate continuance in renewed conditions of life. Thus, soulful adherence to Varna duties from the peak of Vedic period eventually diminished to subjective makeshift adherence, owing partly to the discomfort in practising Varna duties and partly to external influence.

The earliest Vedic texts listed the Kshatriya (holders of kshatra, or authority) as first in rank, then the Brahmans (priests and teachers of law), next the Vaishya (merchant-traders), and finally the Sudra (artisans and labourers). Movements of individuals and groups from one class to another, both upward and downward, were not uncommon; a rise in status even to the rank of Kshatriya was a recognized reward for outstanding service to the rulers of the day. The legend that the Kshatriya were destroyed by Parasurama, the sixth avatar of Vishnu, as a punishment for their tyranny is thought by some scholars to reflect a long struggle for supremacy between priests and rulers. Brahmanic texts such as the Manu-smrti (a book of Hindu law) and most other dharmashastras (works of jurisprudence) report a Brahman victory, but epic texts often offer a different account, and it is likely that in social reality rulers have usually ranked first. The persistent representation of deities (especially Vishnu, Krishna, and Rama) as rulers underscores the point, as does the elaborate series of ritual roles and privileges pertaining to kings through most of Hindu history. These largely buttress the image of a ruler as preserver of dharma (religious and moral law) and auspicious wealth. In modern times, the Kshatriya varna includes a broad class of caste groups, differing considerably in status and function but united by their claims to rulership, the pursuit of war, or the possession of land.
Kshatriya, also spelled Kshattriya, or Ksatriya, second highest in ritual status of the four varnas, or social classes, of Hindu India, traditionally the military or ruling class.

It is perhaps no mere coincidence that Mahavira and Gautama, the founders of Jainism and Buddhism respectively, were of this social category. It can be argued that their spiritual voyages in the sixth century B . C . were both prompted by reaction to the excessive ritualism that marked the Vedic sacrifice of the purohita (priests). Some centuries later there was a general understanding that Kshatriyas would abstain from wordly pleasures while they fought to protect the polity and the Brahmans’ place in it. But in fact—if Rajput history can be taken as a guide—Kshatriya warriors when not actually on the battlefield surrounded themselves with luxurious palaces, multiple wives and concubines, fine horses and falcons, and all the pleasures of eating cooked meats.
Fox, Richard G. (1971). Kin, Clan, Raja, and Rule: State-Hinterland Relations in Preindustriai India. Berkeley: University of California Press.

References:

http://www.bbc.com/news/world-asia-india-35650616
http://www.ancient.eu/article/1152/caste-system-in-ancient-india/
http://www.britannica.com/topic/Kshatriya
http://www.everyculture.com/South-Asia/Kshatriya.html
http://www.britannica.com/topic/Police-Brutality-in-the-United-States-2064580

how to check plagiarism online free

how to check plagiarism online free

We all are aware of the importance of textual content for a website. Without text, a website is just like a body without a soul. Today, SEO and webmasters must publish high-quality and unique content to make a website prosper. Which increased the importance of the uniqueness of content, and if you’re posting plagiarized content or information on your site, then the success is never near.
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How to check plagiarism online free
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How to check plagiarism online free
Most of us feel that plagiarism is morally wrong and need no other deterrent than this. However, even for those who do not feel an ethical compulsion to avoid it, the consequences of plagiarism can be quite severe for those who take the risk. For students, getting caught may mean a failing grade, suspension, or even expulsion, and for professionals the stakes are even higher as one’s reputation may not be so quickly mended.
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How to check plagiarism online free
Our tools are so reliable that we call it “DupliChecker” which means every time you run your website or content on it, our sophisticated engines double-checks for accuracy before delivering incredibly helpful results. And it does this in a matter of seconds.
(A tip “In the case of plagiarism detected there is a great option (button) to make it unique with a super Paraphrasing tool.”)

References:

http://smallseotools.com/plagiarism-checker/
http://www.duplichecker.com/
http://classroom.synonym.com/come-up-story-ideas-narrative-essay-1168.html

essay helper over how watermelons reputation got tangled in racism

essay helper over how watermelons reputation got tangled in racism

Nineteenth-century medical schools plundered the graves of African Americans. “I remember a colored lady was going to work early in the morning, about half past five o’clock. She was standing at Twelfth and Market Streets when an automobile came up.
My parents inculcated in me and my two siblings a particular sense of racial kinship: in our dealings with the white world, we were encouraged to think of ourselves as ambassadors of blackness. Our achievements would advance the race, and our failures would hinder it.

I was bound for Dangriga on the Hummingbird Highway by bus. It was to be a trip replete with surprises beginning with the majestic Maya Mountains and lush valleys on a winding thoroughfare. Dangriga, the main municipality of Stan Creek District occupying about 840 sq. mls and containing about 14,061 persons (2000 Census), was a preponderantly Garifuna town. Going onwards to Dangriga then, I had expected to find the bus packed with Garifuna passengers. I was therefore surprised when instead it was overcrowded with Central Americans mainly women, with colourful skirts, each having in tow several young children who were all squeezed together on one bench of seats. This was a puzzle, which was soon sorted out as I witnessed the landscape of jungles periodically broken by stretches of citrus groves carefully ordered into symmetrical formations. At its first stop about one hour later, a few batches of women and children descended heading in the direction of a series of wooden shacks and barracks. These were the homes of the Central American migrant workers who were recruited to labor on the citrus plantations doing low paid drudgery, which ordinary Belizeans refused to do at such low wages. The families who exited from the bus were returning from Belmopan either for shopping, medical facilities or both. Many lived in shanty towns such as Pomona, Middlesex and Alta Vista along the highway. 10
My first trip out of Belize City would take me to Belmopan by bus. I was on my way to visit several towns in the southern part of Belize, to meet with political and community leaders. Belmopan, the new capital of Belize was about 50 miles inland moving upwards on a gradual ascent through changes in vegetation much more sparse than the coast. The early morning express air-conditioned bus carried a large number of Creole civil servants commuting to work in Belmopan. Arrival was greeted with an array of market stalls and traders surrounded by a network of concrete government buildings. The ethnic diversity at the Belmopan market changed dramatically from Belize City. It was more Mestizo, Central American, and Mayan. A large number of the first wave of refugees from El Salvador and Guatemala in the early 1980s were given accommodation at a camp in Belmopan sponsored by the UN High Commission for Refugees (UNHCR). This part of Belmopan came to be called “Salvapan”. Most of the early refugees have been granted permanent residence in Belize found jobs and have adapted finding jobs and building homes. One of the most interesting aspects of this relocation of the refugees was the fact that they sent their children to English medium schools. With all public schools in Belize being instructed in English, these schools have emerged as the most effective tool of social and cultural integration in Belize. Parents of refugee children do not protest against this practice and more than willingly partake in them to the point that they have tended to neglect their Spanish heritage. When asked why Spanish-language schools have not been established, the answer that I have received was astounding: the final destination of most of these refugees was the USA. In fact, because so many Belizeans have relatives in North America and a culture of migration is so well institutionalized that the English medium schools are viewed as invaluable means towards these migratory ends. That apart, the English medium schools have offered an important mechanism of integrating the many diverse communities in Belize towards building a common citizenship.

The ditch also comes to reflect the deep psychological separation between white and black characters in the story. Rather than seeing this disparity in living conditions as an injustice resulting from centuries of slavery, the white characters accept segregation as normal and natural, a stance that would have been further legitimized by the laws of the period. Under segregation laws black people were not allowed to use the same bathrooms as white people, vote, or move freely around the state. Black people were considered inferior and, although no longer slaves, were still often seen as property by their white employers. That’s why, instead of understanding Nancy’s circumstances, the Compsons view the danger she is in as something she has brought upon herself and something that is inconvenient for them .
In contrast, the white Compson children learn that their place in society is more important than that of black people. The children show little respect for Nancy, although she cooks and cleans for them. When Quentin describes summoning her to make breakfast, for example he says that they “throw rocks at her house” until she comes to the door. They do not feel that it is necessary to respect Nancy, nor her house, because in their minds it is a black woman’s place to be their servant.

We move back to Colombo, hopeful of settling down, of making it work. There are more monsoons. The entire sky fizzes with forked lightning. An ocean falls from above, the windows blur with torrential streams. I sit inside and read, soothed by the soundtrack of falling water, ensconced in a bubble of words. Enid Blyton and the Famous Five. Arthur C Clarke, before he became famous for his dalliances with young Sri Lankan boys. Asimov. A voracious diet of fantasy and sci-fi, of any words on any printed surface.
The hashtag #ThisIsNotUs after the horrific terrorist attack on March 15 is met by a counter-narrative. Actually, this is us. There are New Zealanders who are subject to prejudice, who have been subject to such things for centuries, simply because they do not fit some arbitrary dominant stereotype. The things that make us look different from each other – eyes, skin, hair – are coded for by less than 1% of our DNA. Yet these things can account for almost 100% of perceived otherness.

Benjamin Mangrum is assistant professor in the Department of English at the University of Michigan and holds a fellowship with the Michigan Society of Fellows. His scholarship focuses on twentieth- and twenty-first-century fiction, with particular interests in intellectual history, environmental studies, and political theory. He is the author of Land of Tomorrow: Postwar Fiction and the Crisis of American Liberalism (2018).
Benjamin Mangrum; Flannery O’Connor, the Phenomenology of Race, and the Institutions of Irony. Twentieth-Century Literature 1 September 2019; 65 (3): 237–260. doi: https://doi.org/10.1215/0041462X-7852075

References:

http://www.open.uwi.edu/sites/default/files/bnccde/belize/conference/papers/premdas.html
http://www.litcharts.com/lit/that-evening-sun/themes/racism-and-segregation
http://thespinoff.co.nz/society/24-11-2019/sticking-it-like-cinnamon-on-life-and-home-from-colombo-to-south-auckland/
http://read.dukeupress.edu/twentieth-century-lit/article/65/3/237/140390/Flannery-O-Connor-the-Phenomenology-of-Race-and
http://www.bibme.org/grammar-and-plagiarism/