Islamic Fundamentalism And Terrorism

Islamic Fundamentalism And Terrorism Introduction All religion preaches peace and brotherhood and Islam is no different. However, how do you justify the killing of thousands of innocents by the Islamic terrorists. Islamic terrorism is the common term for violence,[1] rooted on Islamic fundamentalism, and aimed at defending, or even promoting, Islamic culture, society, and values in opposition to the political, allegedly imperialistic, and cultural influences of non-Muslims, and the Western world in particular.  [1]   Today, it is global terrorism has come to fore of the world politics after terror attacks on World Trade Centre on 09 September 2001. While looking at the globosity of the phenomenon of terrorism, it has to be appreciated that before terrorist groups attain their national, regional or global stature the first begin the same at local levels. A consideration of the origins of various terrorist groups would indicate that the growth of the small groups into the national or supra national movements could have been attributed to, if not large measure, to the frustration of the people, with the inability of their governments to provide with the elementary justice, security and welfare. It is difficult to say at which point local terror groups joins hands with the other groups operating in the region to form supra national entities that can operate trans national boundaries. If concrete steps are not taken immediately with due foresight, terror menace can well become the the biggest threat t o mankind.  [2]   Varieties of Terrorism Fundamental conformist religious movements have been associated with terrorism in almost all parts of the world starting from Middle East, Africa, Central and South East Asia, China, Europe and US. It would be prudent to is necessary to study terrorism before further investigating the link between fundamental religion and the clinch of violence. Terrorism is difficult to define as one persons terrorist is anothers freedom fighter. Political violence can be of various types. There are various types of egregious political violence that are sometimes conflated. Certified papers on terrorism seldom define terrorism or distinguish it from supplementary forms of hostile political action, for example, guerilla movements, ethnic conflict or racial movements. Countries frequently trademark opposition/resistance/demonstrations as terrorist actions to disgrace and dishonor such movements. Ahmad (1998) offered a typology of five varieties of terrorism:- State terrorism. Religious terrorism. Criminal terrorism. Pathological terrorism. Political terrorism. There are different motives for these. Some highly visible expressions of terrorism can be thought of as spectacles of violence, media events staged to dramatize an issue by gaining the attention of the world. Terrorism acts as both a symbolic message and supposed means of social change aiming at political transformation. The terrorist act dramatically advertises the grievance to a larger community that may support their goals. Further, the pain and suffering inflicted is believed, at least by the terrorists, to avenge a prior injustice and/or attain the organizations goal.  [3]   Jehad The word Jihad links its origin to the Arabic word JHD, which means strive. Jihad in essence means the measures taken to practice religion even during the times of adversity in the face of oppression and persecution. In Arabic, the terms Mujahid/Mujahideen and jihad, are Islamic-derived terms indicating righteous struggle, and are commonly used to refer to what the Western world calls Islamic terrorists and Islamic terrorism. In the non-Muslim world, this usage is often considered to be inaccurate and giving religious glorification to murder, and Islamic terms like hirabis and Muharib have been promoted as alternatives when referring to terrorists. Islamic terrorism is itself a controversial phrase, although its usage is widespread throughout the English-speaking world. Ordinary Muslims who have nothing to do with terrorism find it reprehensible because it forces upon them a label simply because they, too, are believers of Islam. In fact, the common Muslim believes that you are making him a racial hate target by using the word Islam with terrorism. Bernard Lewis believes that the phrase Islamic terrorism is apt, because although Islam, as a religion is not particularly conducive to terrorism or even tolerant of terrorism  [4]  . In his own words:- Islam has had an essentially political character from its very foundation to the present day. An intimate association between religion and politics, between power and cult, marks a principal distinction between Islam and other religions. In traditional Islam and therefore also in resurgent fundamentalist Islam, God is the sole source of sovereignty. God is the head of the state. The state is Gods state. The army is Gods army. The treasury is Gods treasury, and the enemy, of course, is Gods enemy. This argument is countered by Jamal Nassar and Karim H. Karim, who contend that because there are over a billion adherents of the religion, the phenomenon is more precisely regarded as Islamist terrorism or, because describes political ideologies rooted in interpretations of Islam. In this vein, describing terrorism as Islamic may confirm a prejudicial perspective of all things Islamic.  [5]   Radicalisation of Islam As has been noted, modern Islamic political fundamentalism is the product of a desire by some Muslims to return to a pure faith in order to counter and overcome growing pressure from an increasingly westernized world. Identifying and analyzing these pressure points is essential to understanding the rationale behind the often violent expressions of Islamic political fundamentalism whose ultimate purpose is to bring individual, country and world under the sovereign reign of Allah. As has been noted, Islamic political fundamentalist movements are a twentieth-century development. Not surprisingly, the majority of these movements are of the Sunni variety. Of the 175 Islamic fundamentalist groups (mainly of the political variety) in the Arab world as identified by Dekmejian from 1970-1995, only 32 were Shiite fundamentalists (with an additional four having both Sunni and Shiite followers). The modern era radical clerics have interpreted the Koran to their advantage and have used it effecti vely to strengthen the military wing of Islamic fundamentalists and use terrorism as a tool against the non practitioners of Islam. Some clerics supporting the hard stand against non Islamic societies and nations are reflected in the subsequent paragraphs. Radical as part of his sermon one Friday in August 2004, the Palestinian Sheikh Abu Muhammad al Maqdisi told his followers, Cutting off heads is part of our religion. Indeed, by God, slaughtering Allahs enemies is part of our religion. It should be done in accordance with the interest of Islamic nations. In another article titled The Infidels will be Obliterated, the cleric Seif al-Din al-Ansari writes Allah made annihilating the infidels one of his steadfast decrees. According to (divine) natural law of alternating fortunes, Allah said (Allah will) obliterate the infidelsà ¢Ã¢â€š ¬Ã‚ ¦.It inevitably follows that this wisdomà ¢Ã¢â€š ¬Ã‚ ¦.has become the way the life is to be livedà ¢Ã¢â€š ¬Ã‚ ¦. The (Koran) mentions his decree frequently, to the point that it makes you feel that it is truth of supreme importance. In another context, Shiekh Nasser ibn Hameed, an al Quaeda affiliated Saudi cleric, considers the permissibility of using the weapons of mass destruction to bring about the will of Allah. The sheikh concludes that, considering what Americans have done:- If a bomb was dropped on themà ¢Ã¢â€š ¬Ã‚ ¦that would annihilate 10 million and burn their lands to the same extent that they burned the Muslim lands this is permissible with no need to mention any other proof. Yet if we want to annihilate a greater number, we need further proof  [6]   Creating an Ideology A century ago, Islam had the same Koran, the same Prophet Muhammad, the same stories about founding of the faith, and the same religious and the legal traditions. Yet there were no suicides bombers like Salah Ghandour, no incendiary leaders like Hassan Nasrallah, no militant sheikhs like Yousaf al-Qaradawi and no murderous conglomerates like Hamas and al Qaeda. And that there was not should give pause to all those who claim that Islam is, necessarily, a violent and destructive faith. To attribute todays problems to the essence of the religion is to commit a grave error of oversimplification. Islam is a grand tradition that has proven itself capable of sustaining many different cultures, philosophies, approaches to life and political arrangements. Since September 11, and to a lesser extent before, many authors have probed the history of Islam and the Arabs in search of the roots of extremism. One good place to start is the story from the recent past, the story of Sayyid Qutb, an Egypt ian writer who is described as the intellectual hero of every one of the groups that eventually went to Al Qaeda, their Karl Marxà ¢Ã¢â€š ¬Ã‚ ¦ their guide.  [7]   Sayyid Qutb was born in Egypt in 1906. His early education was in the western system of education. After completing his studies, he took up the job of a teacher. He later became a novelist and a functionary in Ministry of Education, Egypt. In late 1940s he did his masters from Colorado. However, during 1930 to 1950, Qutb lost faith in the secular system and became a radical Islamist. On return from America, Qutb supported the Nassers secular revolution. Difference arose between Nasser and Qutb and later was imprisoned. It was during this time Qutb wrote some of his best known and influential work Milestone (a thirty volume commentary on Koran) and In shade of Koran. Qutb was latter executed by Nasser in 1966, giving Islam its earliest and most revered martyr. Qutb was influenced by Mawdudis writings but constructed a khariji-like revolutionary ideology. He stressed both Gods sovereignty and governance (hakimiyya) and the unity of God (tawhid) with the resulting unity in nature, rel igion, society, and state as the foundation of the integrated and comprehensive Islamic system. Qutb transformed the meaning of the Islamic term hijrah (emigration) from a simple description of the Prophets historic migration from Mecca to Medinah to signifying a definite stage in the development of all true Muslim societies hijrah is the response of true Muslims to the state of jahiliyya prevalent in their society. They must withdraw from society in order to create a vanguard of committed activists able to take over society when the right time comes.  [8]  Some of Qutbs interpretation of Jahiliyyah in his own words are as follows:- Islam cannot accept any mixing with Jahiliyyah, either in its concept or in the modes of living which which are derived from this concept. Either Islam will remain or Jahiliyyah: Islam cannot accept or agree to a situation which is half Islamic and half Jahiliyyah. The foremost duty of Islam in this world is to depose Jahiliyyah from the leadership of man, and to take the leadership into its own hand and enforce the particular (Islamic ) way of life. Indeed, people are not Muslims, as they proclaim to b, as long as they live the lier of Jahiliyyahà ¢Ã¢â€š ¬Ã‚ ¦. Today th task f the call is to return these ignorant people of Islam and make them into the Muslim all over again. A person who feels the need of defence, justification and apology is not capable of presenting Islam to people. Indeed, he is a person who lives the life of Jahiliyyah, hollow and full of contradictions, defects and evils, and intends to provide justification for the Jahiliyyah he is in. These are offender against Islam.  [9]   Qutbs central mobilizing concept was a reinterpretation of Jahiliyya, and provided an ideology to military faction of Islamic leaders. Most terrorist Islamic groups today, derive their ideology from his writings. Interpretations of the Quran The role played by the Quran, Islams sacred text, in opposing or in encouraging attacks on civilians is disputed. Certain scholars such as Zakir Naik have said all Muslims should be terrorists in the context of war and fighting evils of society. When he was asked about the verse. Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of Allah and your enemies. [Quran 8:60] He replied. Every Muslim should be a terrorist. A terrorist is a person who causes terror. The moment a robber sees a policeman he is terrified. A policeman is a terrorist for the robber. A Muslim should be a terrorist for the Robber and all other anti-social elements. The Princeton University Middle Eastern scholar Bernard Lewis, states that Islamic jurisprudence does not allow terrorism. Professor Lewis notes At no time did the (Muslim) jurist approve of terrorism. Nor indeed is there any evidence of the use of terrorism (in Islamic tradition). Muslims are commanded not to kill women, children, or the aged, not to torture or otherwise ill-treat prisoners, to give fair warning of the opening of hostilities, and to honor agreements. Similarly, the laws of Jihad categorically preclude wanton and indiscriminate slaughter. The warriors in the holy war are urged not to harm non-combatants, women and children, unless they attack you first. A point on which they insist is the need for a clear declaration of war before beginning hostilities, and for proper warning before resuming hostilities after a truce. What the classical jurists of Islam never remotely considered is the kind of unprovoked, unannounced mass slaughter of uninvolved civil populations that we saw in New York two weeks ago. For this there is no precedent and no authority in Islam. Indeed it is difficult to find precedents even in the rich annals of human wickedness. In 2007, Osama bin Laden, best known for the September 11 attacks, used quotes from the Quran-and a militant Taliban clerics interpretation of those verses-to justify his declaration of war on Pervez Musharraf and the Pakistani army, such as: O prophet! Strive hard against the disbelievers and the hypocrites, and be harsh against them. Their abode is hell, and an evil destination it is. [Quran 9:73] O you who believe! Take not the Jews and Christians for your friends and protectors: they are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily Allah guides not a people unjust. [Quran 5:51] And fight them until theres no fitnah (polytheism) and religion is wholly for Allah. [Quran 8:39] However, the interpretation of Al-Qaeda and the Taliban has been condemned by influential group of Pakistani scholars and religious leaders, who declared that suicide attacks and beheadings as un-Islamic in a unanimous resolution. Marmaduke Pickthall, a Western convert to Islam and an Islamic scholar notes that Nowhere does the Quran approve a spirit of revenge and situates verse 2:194 in the context of a defensive war. Ibn Kathir stated that the Quran clearly commands believers to prefer forgiveness over retaliation wherever possible. Michael Sells and Jane I. Smith (a Professor of Islamic Studies) write that barring some extremists like Al-Qaeda, most Muslims do not interpret Quranic verses as promoting warfare; and that the phenomenon of radical interpretation of scripture by extremist groups is not unique to Islam. According to Sells, Most Muslims no more expect to apply the verses at issue to their contemporary non-Muslim friends and neighbors than most Christians and Jews consider themselves commanded by God, like the Biblical Joshua, to exterminate the infidels.  [10]   Root Cause of Terrorism The Worldview of the Fundamentalist. It is obvious to mention that Islamic fundamentalism is caused by the actions of the fundamentalist. What we can ask ourselves is what drives these individuals to advocate fundamentalism? Several scholars have proposed that fundamentalists adopt a literal reading of the Quran. Consider the following verses:- And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worst than killing. And fight not with them at Al-Masjid-al-Haram (the sanctuary at Makkah) unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the unbelievers (Surah Al-Baqarah). If one takes a literal reading of the above passage, then it is quite obvious that Muslims should kill non-Muslims where and whenever the former thinks that they are in a position to do so. Take for example Palestinians. Palestinians have been resettled to accommodate for the state of Israel, consequently displacing the former from their own homeland in the process. When seen within the light of the above verses, the perceived injustice suffered by the Palestinians would mean that Palestinians have every right to oppose the Israelis as well as their American benefactors. This is if a literal reading of the above verses is taken devoid of the context and historical circumstances that gave rise to such verses in the first place.  [11]   Islams Identity Crisis in Confronting Modernity. The historical inevitability and pain of transition to modernization/capitalism has been met with resistance and conservative religious leaders sees such forms as imperialism, colonialism, and the spread of neoliberal ideology. As conservative religious leaders struggled to deal with the advent of modernity, Islamic modernizers were more open. Indeed, these Islamic modernizers worked with secular nationalists and were better able to cope with modernity, using European models of socialism and capitalism for nation building and national development (Hossein-Zadeh, 2005). However, when socialism and capitalism failed to deliver for example, instances of poverty were rife; people were alienated from the system they were in; materialism and decadence prevailed in the capitalist system the disappointed masses of the Muslim world turned to the more radical message of Islam as Muslims especially those alienated and disaffected by socialist and capitalists models looked for an Islamic Alternative. This yearning signalled a desire to return to the state of Islam during its Golden Age. Conservative religious leaders thereby became the sources of mobilization and self-respect as the disappointed masses sought to return to the Golden Age (Hossein-Zadeh, 2005).  [12]   Socio-Economic-Political Factors. Islam is not a monolithic entity how Muslim states/Muslims relate to the non-Muslim other depends a lot on their socio-economic-political factors. For example, poverty and undemocratic regimes are significant factors that can contribute to Islamic militancy. In Aceh (Indonesia) and Mindanao (Philippines), marginalized Muslim communities suffer acute deprivation and alienation vis-vis the post-colonial state dominated by the ethnic and religious minority (Rahim, 2003). Additionally, given the lack of democratic mechanisms in these regions, there are no means for legitimate and sufficient political representation thereby making Islamists act subversively. Undemocratic and draconian measures adopted by oppressive regimes to contain the radical Islamists will also exacerbate the threat rather than effectively reducing it. Instances of poverty as well as undemocratic regimes and draconian legislation among many other factors can contribute to the conditio ns fuelling Islamic Militancy.  [13]   American Foreign Policy. American foreign policy is also a significant variable in the surge of Islamic Militancy. Many argue that Islam is a religion of peace Islamic terrorism, however, is a product and response to American foreign policy. This sentiment is reflected upon Americas unconditional support for Israel in the Israeli-Palestinian conflict; the ubiquity of American troops in the Gulf; historical legacy of European colonialism; and terrorist attacks are a cumulative process of humiliating Arabs (for example, displacing Palestinians in their homelands; the Abu Ghraib Prison scandal; torture techniques used by the Bush administration). The rise of non-state actors such as Osama Bin Laden represents the Muslim and Arab worlds rage against American hegemony or simply arrogance/hubris (the so called Liberation Theology). Moreover, the double standards as exercised by the Americans in regards to supporting oppressive regimes so as to secure regional cooperation in the war against terrorism is seen as having veiled intent that the war against terrorism could be a war against Islam. American, it has been argued, should look into the causes and conditions that fuel Islamic rage that is, by reflecting upon its own foreign policies rather than blaming the other for the calamities that had happened thus far.  [14]   Drug Trafficking. Drug trade entered the murky scene of terrorism, in a big way, in Afghanistan during the Taliban operations using Afghanistan Pak axis. Initially, they justified the use of drug business as it was for a sacred cause and even convinced the clergy. However, gradually it became a part and parcel of their activities and drug mafias became big players in the venture and terrorist became synonymous of drug trafficker. Equally, the wide network created by the drug mafia was exploited by the terrorist outfits for their operations. As big money was involved politicians in Afghanistan and Pakistan were easily drawn into vicious circle. Drug trafficking provided the illegitimate money to fuel the Holy War Jihad across the globe. Conclusion Conceivably, future reforms in Islam is more vital than the ideology debate over the character of Islamic past. Kepel in 2002 suggested that Islamist terrorism does not, nor can it produce its intended goals and has become consumed with a fantasy of a world-wide triumph of radical Islam. Understanding the reasons for rise in fundamentalism in Islam and factors contributing to global terrorism, it is neigh important to take concrete measures against terrorism, else, we are likely to inherit a world without peace to the coming generations. Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued. 33.29. Quran

Much Ado About Nothing Act 1 Essay

1. In Act I, Beatrice and Benedick engage in a witty conversation, which Leonato describes as a playful battle: â€Å"There is a kind of / merry war betwixt Signor / Benedick and her. They never / meet but there’s a skirmish of wit between them† (1.1.58-59). Beatrice insists that she does not like Benedick at all, and insults him relentlessly throughout Act I: â€Å"It is so indeed. He is no less than a stuffed man. But for the / stuffing—well, we are all mortal† (1.1.47-48). Beatrice even goes so far as to compare Benedick to a disease when she finds out he has taken up a new best friend, Claudio: â€Å"O Lord, he will hang upon him like a disease! He is sooner / caught than the pestilence, and the taker runs presently mad† (1.1.81-83). Although Beatrice seemingly detests Benedick, her statement (claiming that Benedick is an infection that’s easy to catch but hard to get rid of) unknowingly foreshadows her future. Despite her claims, I predi ct that Beatrice will fall in love and the man who will profess his love for her will be none other than Benedick! In fact, it seems that the two characters have not truly been fighting at all, but are actually flirting! Benedick even makes a point to state that Beatrice is the only woman he knows who does not adore him: â€Å"Then is courtesy a turncoat. But it is certain I am loved of / all ladies, only you excepted† (1.1.118-119). It can be said that Beatrice and Benedick share mutual feelings for one another even though they conceal their affection through teasing antics. Since Beatrice made it a priority to ask the messenger about Benedick following the battle and considering that she often weaves his name into conversation, it can be concluded that she in fact loves Benedick. Claudio falls in love with Hero immediately after conversing with her: â€Å"That I love her, I feel† (1.1.218). He claims that he loves Hero, however he cannot bring himself to tell her himself; it is decided that Don Pedro will therefore disguise himself as Claudio at the costume party and profess â€Å"his† love for Hero as Claudio: â€Å"I will assume thy part in some disguise / And tell fair Hero I am Claudio, / And in her bosom I’ll unclasp my heart† (1.1.309-311). Claudio’s sheepishness to inform Hero of his feelings prose’s the question, is his love for her true? If Don Pedro hadn’t agreed to assist Claudio, then he probably wouldn’t have ever confessed his love to Hero! Claudio’s love for Hero is impulsive; he falls in love with her without even knowing her. His  haste to love Hero could certainly cause him to rush into a relationship that he’s not necessarily ready for or possibly lead him to uncertainty if the relationship progresses. 2. Don John is the villain of the play and isn’t afraid to admit it: â€Å"In this, though I cannot be said to be a flattering / honest man, it must not be denied but I am a plain / dealing villain† (1.3.28-30). He only recently got back on â€Å"good terms† with his brother, Don Pedro; however, Don John is actually envious of his brother and abhors him because Don Pedro holds a higher position than he: â€Å"I had rather be a canker in a hedge than a / rose in his grace† (1.3.25-26). Don John is a gloomy character and enjoys causing mischief, especially when it will inflict pain upon his brother and his brother’s right-hand-man, Claudio. He dislikes Claudio because he claims that, â€Å"That young start-up hath all / the glory of my overthrow† (1.3.62-63). Despite being melancholy at the start of Act 1 Scene 3, Don John quickly becomes blissful once he discovers he can cause trouble for his brother and Claudio with the woman Don John believes they intend to pursue: â€Å"Will it serve for any model to build mischief / on? What is he for a fool that betroths himself to / unquietness?† (1.3.43-45) and â€Å"Come, come, let us thither. This may prove food to my / displeasure† (1.3.52-53). Don John is a dark character that seeks revenge for the personal pain he has experienced from Don Pedro and Claudio. His anger may also stem from the fact that he is a â€Å"bastard† because he was most likely treated as an outcast all of his life as an illegitimate son.

People Today Move to New Cities Essay

People today move to new cities or new countries more then ever before.what challenges do they experience ?what strateges are there to meet these challenges? Moving to a new place, either within a country or overseas, is a very hard situation. One must take several considerations before leaving the home where a person grew and live for many years. People who are planning to relocate should know the big challenges ahead and they must also learn to take note of the strategies in facing these upcoming changes. Humankind has many reasons for leaving their hometown and trying to mix and mingle with other races. Most if them will move temporarily for the sake of their career, for them to be able to gain new experiences, to search for a high paying job or simply for promotion. While others relocate permanently to be with their husband and wife. Some search for a new place to live in just to try different locations and environment. Most of the expatriates claimed that they had a hard time adapting to a new world. It is not really that easy to move away from one’s family and work without knowing how long one would stay far away from home. One of the big challenges in these kind of situation is homesickness. The family is celebrating a simple event and friends are having their new routines without one’s presence. Having a phone call is becoming hard for them, making the separated loved one sad and lonely. Another thing to take in consider is the location of the new soon to be haven. If it is safe, as well as the people and environment that surrounds it. If there will be a near department stores, groceries, bank and other daily things to be needed. Before moving to a different site, one must first search for the specific details of that place. Like for example, the cost of living, a person might not want to be surprise with a high cost of living, especially to those who have kids. Furthermore, to a career-oriented ones, they should know if the city or a country has a good economy for them to anticipate a good pay. As well as learning in advance the culture of the place in order for them to avoid culture shock and deal with it easily. relocating to a new world is a bad idea to some people. So, a person must be prepared to face the major changes and open-mindedly accept the inevitable challenges to make a successful transfer.

Candle Lab Report Essays

Candle Lab Report Essays Candle Lab Report Paper Candle Lab Report Paper Experimenting with a Candle Justin Nguyen Mrs. Howley 11/16/11 Mod F Purpose: the purpose is to learn how the process of a candle burning. The goals of this experiment are to practice in the art of observation, the art of questioning, and the development of a better understanding of this process. Hypothesis: through this experiment, we will learn how candle is working. Materials: * Candle * Note card * Matches or butane lighter * Aluminum foil * 1L beaker * Balance I. Candle Observation Procedure 1. Attached the candle to a note card by using melted wax. . Observe the candle carefully. Record as many observations as you can. 3. After that, light the candle. Observe the candle when it’s burning for at least 5 minutes. Record. 4. Blow the candle out. Observe the candle until no more changes are taking place. Observation before burning: + white +solid + the wick is black (got burned) +smell fresh Observation during burning: +fire +yellow on the very top of the wick, blue at the bottom + melting - clear liquid +hot Observation after burning: +liquid + the wick turns into dark black + burn’s smell Liquid turns solid after leaving it for a while Questions: * Why do candles had many kind of color? * How many colors does a candle have? * During burning why does the light have many different color? * After burning, the candles melted into a clear liquid, what is it? * What type of liquid is that? * Why does it turn solid after it gets cool? II. Experimenting with a Candle Experiment 1: Prediction: the wick will release when the candle is extinguished burn. Procedure: 1. Light the candle 2. Let it burns for about a minute 3. Light a match 4. Blow the candle out 5. Place the lit match about one inch above the wick in the path of the gas. Try again if there is nothing happened. If it does, see if the same thing happens if the lit math is held higher above the wick. Observation: the gas released is above the candle’s wick Question: why does the wick released gas? What makes it release gas Experiment 2: Prediction: the candle will turn off because there are no fuels. Procedure: 1. Cut a piece of aluminum foil into a square with 3cm sides. 2. Use a pen tip to make a hole in the center of the foil. Make the hole as same side as the wick. 3. Place the aluminum over the wick. 4. Light the wick and observe for several minutes. Observation: the light turns off. Question: what type of material does the aluminum foil that make the light turns of Experiment 3 Prediction: it will create fog Procedure: 1. Light the candle 2. Lift a clean, dry 1 liter beaker with both hands and place it inverted over the candle. 3. Lift the beaker off the candle and place upright on the lab bench. 4. Observe the beaker carefully. Observation: there is fog around the beaker. Question: is it because of the heat of the light released that make the beaker foggy. Experiment 4 Prediction: the light will turn off Procedure: 1. Light the candle 2. Lift a clean, dry 1 liter beaker with both hand, place it over the candle 3. Observe the beaker carefully. 4. Wait for the beaker to cool and then clean it. Observations: the light turns off while the beaker was place over the candle. Question: is it because of the oxygen that make the light turn of Experiment 5: Prediction: the candle will get shorter while it gets burn. Procedure: 1. Determine the mass of a candle and base. . Burn for 4 minutes. 3. Determine the mass of the candle and base again. Observations: * Before burning: 18,46 g * After burning: 17. 40 g Question: while burning the candle, why didn’t the light use the oxygen as a fuels instead of using the candle? Discussions: through this experiment, I have seen and learned a lot more about the candle that they makes liquid. The candle is effect by ma ny things around it. For example, in this experiment, without oxygen it can’t burn, or because of the aluminum foil that stop the light from getting the fuels to produce light. Conclusion: I was able to successfully complete all of the objectives of this lab. I was surprised by the fact that candles produce liquid when they burn. Since the liquid is used to put out fires I didn’t think it could be made by one! Also, I thought the jumping flame trick was amazing. It looks like magic but I know that it isn’t. The flame just burns the flammable gas from the candle and relights the wick. I certainly understand how a candle works a lot better than I did before doing this lab. Pre- activity Questions 1. Paraffin and a wick . Paraffin is purified from crude oil, and is a petroleum product. 3. The hydrogen and carbon composition of paraffin is the reason it is a hydrocarbon. 4. Hydrogen and carbon 5. You throw it into the trash can 6. Blow the candle off Post- activity Questions 1. The wax. As the light burns the wax was melting into water 2. Gas 3. It melted into water. By observation 4. To make light. You always start to burn the light from the wick of the candle. 5. Carbon turns into CO2 6. Hydrogen turns into water 7. Hydrocarbon fuel + O2 CO2 + H2O

Translocation Essays

Translocation Essays Translocation Paper Translocation Paper Translocation A. The Munch pressure flow model The Principal of Pressure-Flow Model of Phloem Transport The Munch pressure-flow model is an explanation for the movement of organic materials in phloem . By the Munch pressure-flow experiment, two dialysis tubings are connected by a glass tube. The dialysis tubings only permeable to water or particles which have smaller size than the pores of the tubing,but impermeable to the larger solutes. As larger molecules such as proteins and polysaccharides(starch) that have dimensions significantly greater than the pore diameter of the dialysis tubing can pass through the tubings and they are retained inside the tubings. Smaller molecules such as water molecules and iodide ions are small enough to pass through the pores. The left-handed dialysis tubing contains 20%sucrose and iodine solution . The right-handed dialysis tubing contained 5% starch solution . The two entire dialysis tubings are submerged in distilled water of two separated beakers. Distilled water flows into the left-handed dialysis tubing because it has the higher solute concentration than that of the right-handed one. The entrance of water creates a positive pressure,thus a higher hydrostatic pressure is developed in left-handed tubing . The higher hydrostatic pressure in left-handed dialysis tubing induces water to flow from left to right through the glass tube. Therefore,water flows toward the right-handed dialysis tubing. This flow not only drives water toward the right tubing, but it also provides enough force for water to move out from the membrane of the right-handed dialysis tubing- even though the right-handed tubing contains a higher concentration of solute than the distilled water. Eventually the system will come to equilibrium. The left-handed dialysis tubing represents the sucrose regions, i. e. the photosynthetic tissues where sugars and other organic solutes are continuously synthesized. This results in a low water potential at the source so that large amount of water in xylem enters the cells here. The hydrostatic pressure of the sucrose increase. The right-handed dialysis tubing represents the sinks regions, sites of assimilation such as the actively growing parts or the sites for storage . Here solutes are being used up constantly , or converted to insoluble forms for storage . In other word , they are being unloaded from the sieve tubes . This leads to higher water potential at the sink and subsequently less water enters the cells by osmosis. The hydrostatic pressure of these cells is thus lower than those at the sucrose. A hydrostatic pressure gradient is therefore built up between the sucrose(left-handed tubing) and the sink(right-handed tubing) . This leads to the mass flow of liquid through the phloem (glass tube) from the sucrose to the sink, and water is forced back to the xylem by hydrostatic pressure. The pressure gradient is maintained due to the continuous production and consumption of solutes. In plants, sieve tubes are analogous to the glass tube that connects the two dialysis tubings. Sieve tubes are composed of sieve-tube members, each of which has a companion cell. It is possible that the companion cells assist the sieve-tube members in some way. The sieve-tube members align end to end, and strands of plasmodesmata (cytoplasm) extend through sieve plates from one sieve-tube member to the other. Sieve tubes, therefore, form a continuous pathway for organic nutrient transport throughout a plant. An area where the sucrose is made is called a source. At the Source (e. g. , leaves). During the growing season, photosynthesizing leaves are producing sugar. Therefore, they are a source of sugar. This sugar is actively transported into phloem. Again, transport is dependent on an electrochemical gradient established by a proton pump, a form of active transport. Sugar is carried across the membrane in conjunction with hydrogen ions , which are moving down their concentration gradient . After sugar enters sieve tubes, this increases the solute concentration of the sieve tubes,so water passes into them passively by osmosis. In the Stem. The buildup of water within sieve tubes creates the positive pressure that accounts for the flow of phloem contents. An area where sucrose is delivered from the sieve tube is called a sink. Sinks include the roots and other regions of the plant that are not photosynthetic , such as young leaves and fruits. Water flowing into the phloem forces the sugary substance in the phloem to flow down the plant. The addition of water from he xylem causes pressure to build up inside the phloem and pushes the sugar down. At the Sink . The roots (and other growth areas) are a sink for sugar, meaning that they are removing sugar and using it for cellular respiration. After sugar is actively transported out of sieve tubes, water exits phloem passively by osmosis and is taken up by xylem, which transports water to leaves, where it is used for photosynthesis. Now, phloem contents continue to flow from the leaves (source) to the roots (sink). The pressure-flow model of phloem transport can account for any direction of flow in sieve tubes if we consider that the direction of flow is always from source to sink. Translocation is a passive process that does not require the expenditure of energy by the plant. The mass flow of materials transported in the phloem occurs because of water pressure, which develops as a result of osmosis. Discussion 20% sucrose solution has a lower water potential than that of 5% starch solution, more water molecules move into the sucrose dialysis tubing than that of the starch dialysis tubing. The rise in solution level in sucrose dialysis tubing will be much more significant when compare to that of starch dialysis tubing. In the experiment , the water in the left hand beaker turn from colorless to yellowish brown, this indicated that there is a movement of iodide ions and water molecules across the selectively permeable dialysis tubing. As the experiment proceeds , there is a rise of brown solution in the glass tubing at the right hand tubing. The solution flows through the glass tube slowly. This suggests that there is a net movement of water molecules into the dialysis tubing since the water potential of the sucrose solution is higher than that of pure water. The water level in the right hand dialysis tubing decrease over the time as the experiment is carried on. This is due to the hydrostatic pressure applied by the left-hand flowing solution on the right-hand dialysis tubing. The flow rate of the solution is not constant throughout the experiment, the flow rate increases at first then it slows down and eventually reaches a static static flow rate. This is because an equilibrium status has reached. At first , the water potential of sucrose solution is higher than that of water, therefore water molecules move into the tubing. The continuos influx of water molecules into the left -hand tubing lead to the sucrose-iodine solution move along the glass tube, and the flow rate However,this has generated the hydrostatic pressure towards the right-hand tubing, pushing water molecules in the rich-hand dialysis tubing out of the tube. The net movement of water molecules from the right-hand tubing to the beaker made the starch solution more and more concentrated. Therefore the water potential of the starch solution is lower , water molecules may start to move back to the tubbing. This explains why the flow rate slow down and eventually maintain at a static rate. Due to the hydrostatic pressure, the sucrose solution will be transferred to the right hand tubing which the starch remain in the same tubing. mrothery. co. uk/plants/planttransportnotes. htm http://en. wikipedia. org/wiki/Pressure_Flow_Hypothesis http://en. wikipedia. org/wiki/Dialysis_tubing http://vinzchamakh. wordpress. com/category/biology/chapter-8-transport/

Advantages of Uniform in High School Essay Example | Topics and Well Written Essays - 2250 words

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The saudi dream Essay Example | Topics and Well Written Essays - 500 words

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