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Deforestation

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American Bushfire

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Covid 19 : Hardshop Reveals True Friendship

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Amiera Nurshahira Izzah binti Mohd Yassin

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Amiera Nurshahira Izzah binti Mohd Yassin

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Amiera Nurshahira Izzah binti Mohd Yassin

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Amiera Nurshahira Izzah binti Mohd Yassin

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Sajidah binti Tajudin

1)http://www.teenink.com/opinion/environment/article/302277/Preserving-Nature

2)https://academichelp.net/samples/academics/essays/persuasive/economy-and-environment.html

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PreserveArticles.com: Preserving Your Articles for Eternity

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A child undergoes various situations in is life before evolving as an adult. Confrontations surface while playing with mates. Teasing may also be associated. But this is not the matter of concern.

Teasing, fighting, confrontations are all part and parcel of growing years. The situation gets tedious when it takes an ugly turn. Like tormenting, abusing verbally or intentionally trying to threaten the younger or the weaker child. It is called as bullying if repeated over and again with an intention to hurt. It can be verbal, physical or psychological in nature. It can range from calling names to spreading rumours or even extorting money or other treasured possessions.

Bullying behaviour is seen all over the world and almost in all sections of society. It might start at an age as early as preschool and might intensify in the transitional teenager years. There can be various reasons behind this kind of aggressive behaviour. Often the victim is shy and introvert and weak in built as compared to bully. On the other hand, bullying is a behaviour which does not necessarily demand a great built.

A bully tries to attract the attention of others in a negative manner. It can be correlated with attention deficit hyperactivity disorder. Similarly children coming from aggressive or disturbed family background showcase the bullying behaviour. Sometimes bullies just gives around what they have been through as retaliation. The affected child is most of the times submissive and docile in nature.

It is extremely hard to identify if the child is facing bullying at school or community. Generally the affected children don't talk with their parents about the incidences. They are either too scared or feel embarrassed to admit such behaviour happening to them. But parents might notice a quite withdrawal of the children from daily situations. The kid may repeatedly complain of false aches and avoid going school.

Frequent crying or getting upset often over trivial matters is also sign of bullying. Any kind of unexplained bruises or abnormal behaviour of the children must be checked and investigated thoroughly.

On identifying the problem the foremost thing is to build confidence in the child. It is important to make him understand that he is listened to and his feelings are respected. Pay attention to each and every detail the child narrates.

Sometimes it is hard to identify the gravity of the situation and any loose thread may lead to serious consequences. School authorities, or teachers, or counsellors at school may be approached regarding the matter. If necessary, parents of the bully can also be approached but it is always advisable to do so in front of counsellors only.

Bullying is a serious matter and should be strongly dealt with. Even if the child has not yet faced any such situation it is important to explain him such prevalent behaviours in the society and ways to tackle it. If left unattended, this childhood problem can have serious effects on the personality of the child throughout his life. Recent shootings at various schools in US are thought to be an expression of physical bullying only.

This is enough to explain the gravity of the situation and early remedial measures should be taken.

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Noor Syahadah Binti Abdul Malek

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Noor Syahadah Binti Abdul Malek

An Essay About Nature Protection

By admin on September 10, 2015 in Essay, Nature

In this argumentative essay will discuss nature protection and why it’s important.

The Earth is the only planet man can ever call home. Therefore, he must love and take care of it. This is the place where plants and animals thrive, its atmosphere and its terrain providing what man needs in order to live.

When man refuses to acknowledge his responsibility to care for nature, destruction occurs. Devastation happens either by omission or commission. Animals disappear and become endangered or extinct because of irresponsible hunting. Plant life is essentially destroyed by incessant cutting of trees and burning of grasslands. The atmosphere is being damaged by pollution. Global warming destroys land masses as the sea rises because of increasing temperatures. It even causes the growth and rapid spread of different kinds of bacteria and viruses. There are people who are directly responsible for the devastation in our surroundings while there are also people who do not even think about it.

An essay about nature protection should serve to remind people that it is not too late to care for the environment. While the Earth’s ozone layer cannot be made whole again, man can prevent its further ruin by addressing the issues of pollution and global warming. While we cannot bring back animal species that have become extinct, we can still protect endangered ones and make sure that other animals are out of harm’s way. Reforestation is likewise not impossible. Animals and plants also face risks because man destroys their natural habitats and kills them. The changes in nature force certain species of animals to either adapt or die. The bacterial and chemical contamination of water systems as well as oil explorations endangers both animal and plant life. The Earth is a paradise and man should care about it in significant ways – big and small.

While man’s purpose is to improve the economy and have ample supply, the machineries and systems that he creates devastate the environment. Eventually, this defeats the purpose of living on the planet. The Earth is made for co-habitation and the pursuit of man’s advancement of technology and biodiversity should not destroy all other things that thrive on it. Nature provides what man needs and man should be responsible to take care of nature. If man wants later generations to enjoy living on the planet, he should be responsible to protect it now.

It is never too late. While one person may not make a big impact on the environment by himself, the collective simple efforts of many concerned people can help conserve nature. Everyone should do their share.

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https://www.wowessays.com/free-samples/example-of-the-world-as-a-whole-needs-to-protect-its-natural-resources-argumentative-essay/

https://www.ukessays.com/essays/politics/the-arguments-for-and-against-global-warming-politics-essay.php

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1. https://www.globenewswire.com/news-release/2020/05/14/2033788/0/en/Indoor-Soilless-Agriculture-Could-Supplement-US-Food-Supply-While-Decreasing-Environmental-Impact-of-Food-Production.html
2. https://advances.sciencemag.org/content/6/18/eaaz5922

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https://www.slideshare.net/secret/gUP6JfQ5jI0BP9

https://www.slideshare.net/secret/bavuNQRGeaqq31

https://essayshark.com/blog/examples-of-argumentative-essays/

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https://studymoose.com/beauty-in-nature-essay

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Conventional learning is evolving with the help of computers and online technology. New ways of learning are now available, and improved access is one of the most important benefits available. People all around the world are experiencing improved mobility as a result of the freedom and potential that online learning provides, and as academic institutions and learning organisations adopt online learning technologies and remote-access learning, formal academic education is becoming increasingly legitimate. This essay argues the contemporary benefits of online learning, and that these benefits significantly outweigh the issues, challenges and disadvantages of online learning.

Online learning is giving people new choices and newfound flexibility with their personal learning and development. Whereas before, formal academic qualifications could only be gained by participating in a full time course on site, the internet has allowed institutions to expand their reach and offer recognized courses on a contact-partial, or totally virtual, basis. Institutions can do so with relatively few extra resources, and for paid courses this constitutes excellent value, and the student benefits with greater educational access and greater flexibility to learn and get qualified even when there lots of other personal commitments to deal with.

Flexibility is certainly one of the most important benefits, but just as important is educational access. On top of the internet's widespread presence in developed countries, the internet is becoming increasingly available in newly developed and developing countries. Even without considering the general informational exposure that the internet delivers, online academic courses and learning initiatives are becoming more aware of the needs of people from disadvantaged backgrounds, and this means that people from such backgrounds are in a much better position to learn and progress than they used to be.

The biggest argument that raises doubt over online learning is the quality of online courses in comparison to conventional courses. Are such online courses good enough for employers to take notice? The second biggest argument is the current reality that faces many people from disadvantaged backgrounds, despite the improvements made in this area in recent years - they do not have the level of basic access needed to benefit from online learning. In fact, there are numerous sources of evidence that claim disadvantaged students are not receiving anywhere near the sort of benefits that online learning institutions and promoters are trying to instigate. Currently there are many organisations, campaigns and initiatives that are working to expand access to higher education. With such high participation, it can be argued that it is only a matter of time before the benefits are truly realised, but what about the global online infrastructure?

There is another argument that is very difficult to dispel, and that is the response of different types of students to the online learning paradigm. Evidence shows that there are certain groups of students that benefit from college distance learning much more than other groups. In essence, students must be highly motivated and highly disciplined if they are to learn effectively in their own private environment.

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Argumentative Essay: Online Learning and Educational Access

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Conventional learning is evolving with the help of computers and online technology. New ways of learning are now available, and improved access is one of the most important benefits available.

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Gender equality has been an issue on the agendas of social activists throughout many centuries. People have been putting under question the similarity between male and female rights and responsibilities, especially for married people. A spousal relationship determines the rights and obligations of a man and a woman and, in particular cases, the law and religion regulate it. Considering the marriage as a meaningful social unit, women and men should have equal rights and duties because they help create a safe environment for the growth of all family members.

Equality in gender roles is the result of the evolution of a successful marriage. Many social and political figures fought for equal civil rights and liberties for both male and female parts of the population. Since a family is an essential compound of the social realm, it should undergo the principle of equality between citizens to correspond with the general order of human relations. Global society has been passing a long way toward the recognition of equal conditions for both genders, which the United Nations Charter chose to be a fundamental rule after the end of World War II ("Universal Declaration of Human Rights"). The very fact that people pay such significant attention to universal gender roles and put enormous efforts in achieving equality between men and women leads to the logical conclusion of the need to establish the same responsibilities for the spouses.

Equality between partners should not be underestimated because it contributes to the proper social and economic development of a family. It is no secret that both genders long for material and spiritual well-being based on an adequate relationship. Thus, men and women should comprehend and accept the modern ideology of the equal spouse relationship to achieve success in their further life. As for the marriage, it is based not merely on a romantic feeling; it is about the household, money, children, and ownership ("Equal Rights and Responsibilities"). Equal contribution to household chores, financial welfare, and upbringing of offspring ensure a prosperous future for the family. The idea that women are homemakers and men are breadwinners was popular centuries, and even decades, ago. Instead, the modern spouses should be aware of the necessity to build their relationship on the respect to each others' dignity as well as themselves. If the partners follow this principle, they will hardly face any problems relevant to the social and economic aspects of the marriage.

On the other hand, one may argue that women and men should have different rights in spousal relationships. Indeed, such a statement may emerge when it comes to the influence of religion on the social unit. In particular, people may claim that Muslim families do not have equality, where women face critical discrimination. Despite the complexity of the Islamic world, this is a myth which they may debunk by consulting the Quran. According to Amini, Muslim "women and men are identified as two chief pillars of the society" (4). Additionally, the Quran narrations emphasize the value of mutual respect to each others' civil rights within the marriage (5). As for the Muslim family stereotype, it may derive from the inaccurate interpretation of religious tenets by Muslims themselves. Nevertheless, any religion should be a barrier to an equal relationship between spouses.

Therefore, a husband and a wife should have the same rights and responsibilities within a marriage. If they are aware of the necessity to show respect and make a commitment to each other and the family, they will overcome obstacles on the way to a successful and happy life. Gender equality breaks walls and unites people, especially within the family.

Works Cited

Amini, Ayatullah Ibrahim. "An Introduction to the Rights and Duties of Women in Islam." Al-Islam.org, Ahlul Bayt Digital Islamic Library Project, https://www.al-islam.org/introduction-rights-and-duties-women-islam-ayatullah-ibrahim-amini/standing-women-islam. Accessed 16 Feb 2019.
"Equal Rights and Responsibilities in Marriage." Endvawnow.org, http://www.endvawnow.org/en/articles/766-equal-rights-and-responsibilities-in-marriage.html. Accessed 16 Feb 2019.
"Universal Declaration of Human Rights." Un.org, United Nations, http://www.un.org/en/universal-declaration-human-rights/index.html. Accessed 16 Feb 2019.

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Relationship Essay on Rights and Responsibilities

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Gender equality has been an issue on the agendas of social activists throughout many centuries. People have been putting under question the similarity between male and female rights and responsibilities, especially for married people. A spousal relationship determines the rights and obligations of a man and a woman and, in particular cases, the law and religion regulate it.

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1)  https://kfoundation.org/what-is-our-relationship-with-nature/?gclid=CjwKCAjwh472BRAGEiwAvHVfGt_ou05fkcwHUVwTegSo-22QkHxpY9PZ6giJ1v9d1iHz5zCymZ-6RxoCFNUQAvD_BwE
2)

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'All the acts of the drama of world history were performed before a chorus of the laughing people.' From Rabelais and his World (1965) by Mikhail Bakhtin

The central question that anthropologists ask can be stated simply: 'What does it mean to be human?' In search of answers, we learn from people around the world - from city-dwellers to those who live by hunting and gathering. Some of us study fossil hominins such as Homo erectus or the Neanderthals; others look at related species, such as apes and monkeys.

Something that sets us apart from these ancestors and primate relatives, and should be of special interest to anthropology, is our unique propensity to laugh. Laughter is a paradox. We all know it's good for us; we experience it as one of life's pleasures and a form of emotional release. Yet to be able to laugh, we must somehow cut ourselves off from feelings of love, hate, fear or any other powerful emotion. The fall of a pompous fool slipping on a banana skin is the cliché of comic routines; we laugh at his misfortune because we don't really care.

A helpful way to get a handle on laughter is to place it in evolutionary context. Other animals play, and their playful antics can prompt vocal sounds. But human laughter remains unique. For one, it is contagious. When a group of us get the giggles, we soon become unmanageable. The evolutionary psychologist Steven Pinker notes that this might be what allowed laughter to be pressed into the service of humour. In How the Mind Works (1997), he writes:

No government has the might to control an entire population ... When scattered titters swell into a chorus of hilarity like a nuclear chain reaction, people are acknowledging that they have all noticed the same infirmity in an exalted target. A lone insulter would have risked the reprisals of the target, but a mob of them, unambiguously in cahoots in recognising the target's foibles, is safe.

Besides contagion, laughter also leaves us peculiarly helpless and vulnerable. We can be doubled up with laughter, or laugh until we weep. Physiologically, it can come close to crying. Nearly every aspect of the body - voice, eyes, skin, heart, breathing, digestion - can be powerfully affected. What we find funny might vary by culture, but people across the world make essentially the same sounds.

When we apply Darwinian theory to laughter, it's tempting to look for a plausible precursor among our ape-like ancestors. The primatologist Jane Goodall, for example, points out that young chimpanzees often engage in tickling games, making huffing and puffing noises all the while. Maybe, then, human laughter is best viewed as an evolutionary extension of certain playful vocalisations already found among apes.

The objection to this theory is that ape tickle-play vocalisations don't sound like human laughter at all - they are more like heavy breathing, with inhalations and exhalations equally audible. Another problem is that the apes' sounds are not socially contagious, and don't bond the group together in quite the same way. No chimpanzee will laugh just because others are doing so - each animal must itself be tickled.

By contrast, when humans meet up on social occasions, the most frequent sounds you're likely to hear are not grunts and screams but ripples of laughter. Those sounds convey a certain level of relaxed happiness in the company of others. Although monkeys and apes can be friendly, their face-to-face social dynamics are typically competitive and despotic in ways that humans tend to find intolerable. Everyday encounters between nonhuman great apes oscillate between dominance and submission, with facial expressions and instinctive vocalisations to match. There is nothing egalitarian about their encounters.

Building on these insights, scores of theorists have attempted to explain why humans evolved to be the species that laughs. One classic idea is the Superiority Theory, according to which the loudest laughs were originally cries of triumph made at the expense of the enemy. Another is the Relief Theory, in which laughter is thought to have evolved long before words or grammar, as an instinctive way of signalling that danger had passed and everyone could relax. Finally, the Ambivalence Theory holds that laughter erupts as a means of escape from contradictory emotions or perceptions.

What these ideas have in common is their focus on individual psychology. In each case, the thinking is that tension is released with the sudden realisation that there is nothing to fear. For supporters of the Superiority Theory, the initial threat comes from other people who are suddenly exposed as harmless. The Relief Theory agrees that we laugh upon realising we are safe. The Ambivalence theory also proposes that laughter arises when a mental or physical challenge or paradox suddenly dissolves.

The shared insight can be expressed in a single word: reversal. The evolution of the human smile neatly illustrates the idea. When we smile, we stretch out the corners of our mouth and show our teeth. If other animals were to bare their teeth in this way it would be threatening. In the case of nonhuman primates, baring the teeth can be more ambivalent - as in the chimpanzee 'fear grin', which simultaneously shows resistance and submission to a more dominant animal. Although humans, too, sometimes behave in this way, we can all spot the difference between a nervous grin and a genuinely warm smile. So it seems likely that the happy smile is probably a fear-grin that has adapted to relaxed social conditions, its significance reversed because there is no longer anything to worry about.

Against existing theories, however, I view laughter as a more profound social and collective endeavour - though still tied to reversal. Smiling, after all, can easily become laughter, so it's worth exploring whether reversal might explain this behaviour too. When animals collectively mob an enemy, they sometimes bare their teeth and make threatening sounds. Typically, there is something rhythmic, contagious and emotionally bonding about those intimidating screams and cries. The primatologist Frans de Waal describes how an angry coalition of female chimpanzees can sometimes direct a chorus of 'woaow' barks at a misbehaving male, maintaining the noise until he finally gets the message. If human laughter evolved through progressive modification of ancestral primate signals, then - as proposed by the late ethologist Irenäus Eibl-Eibesfeldt - similar 'mobbing' cries constitute a likely candidate.

Collective laughter might have served as a social levelling device helping to keep everyone in line

Mobbing, then, might be the behavioural precursor to laughter. Taking a step further, it might even help to account for the broader architecture of the human mind. Over evolutionary time, our psychology has been shaped by the demands of face-to-face relationships based on mutual respect; we have adapted to reflect a much more egalitarian socio-political order than anything known among monkeys and apes. The break is so sharp that there must have been some kind of radical regime-change - a human revolution, as I and some of my colleagues call it - to accomplish the transition from ape-like politics to hunter-gatherer-style egalitarianism.

The evolutionary anthropologist Christopher Boehm has proposed an influential theory about the emergence of human society that he terms Reverse Dominance. According to Boehm, great-ape society is like a pyramid, with one despotic leader - the alpha male - at the apex and the rank-and-file underneath.

By contrast, Boehm notes that our hunter-gatherer forebears were profoundly egalitarian. He argues that this was established not simply via incremental change, but in the final stages, through an upheaval so profound that political relationships went into reverse. By this he means that certain rebel coalitions, formed to resist the dominant males, eventually became all-embracing and powerful enough to overthrow the former regime. In its place, a political system was established that still prevails among many hunter-gatherers to this day: Reverse Dominance or community-wide rule from below. What Boehm terms Reverse Dominance is an upturned pyramid, with the rank-and-file dominant over any would-be alpha male.

While Boehm himself doesn't mention laughter, it seems likely that such a profound political revolution would trigger a great sense of relief. When the threat posed by the fear-inducing alpha-male was defied, we can imagine the rejoicing and laughter that must have accompanied such a reversal of fortune. For our evolving species, perhaps laughter is a marker of our irrevocable departure from the psychology of apes.

From then on, society was decisively egalitarian, with power - now socially accountable - in the hands of the community as a whole. One consequence was that no-one could simply follow their instincts or pursue their own selfish agenda. You needed to take into account what everyone else thought, on pain of being laughed out of town. Collective laughter, then, might have served as a social levelling device helping to keep everyone in line. The outcome was not only a social and political reversal but also a cognitive one: a transition that every child re-enacts as it develops into a self-aware, smiling, laughing, fully human being.

As a consequence of the human revolution, whenever we engage with one another informally, we find it natural to put one another at ease, and to establish at least the appearance of equality. This has become so habitual that our instinctive social signals, inherited from our primate ancestors, have been largely repurposed: the tense primate fear-grin has given way to the relaxed human smile, while the angry mobbing cry has transformed into uproarious laughter. The emotional significance of the signal might be reversed, but remnants of its original form and meaning have been preserved.

For most of the time since the emergence of our species some 300,000 years ago, we have been hunter-gatherers. To answer the anthropologist's question about what it means to be human, then, modern hunter-gather societies remain particularly important. Every aspect of our minds and bodies has evolved in response to this long-lasting and immensely stable way of life. It's true that as a species we have evolved to be flexible, a kind of second-order adaptation - but when we find adapting to power inequalities stressful, as many of us do today, it damages both our physical and our mental health. Our need for companionship, for relaxed playfulness, for opportunities to sing and laugh together - all these things have their roots in the hunter-gatherer way of life.

It was once imagined that people in these societies must have always struggled to survive, teetering on the edge of starvation, their relentless quest for food leaving them with no time for leisure or play. It's hard to know where this strange idea came from, because it is utterly wrong. The prejudice was refuted by the anthropologist Marshall Sahlins in Stone Age Economics (1972), which describes 'the original affluent society'. Today's hunting and gathering peoples, Sahlins explained, have a far more healthy and varied diet than people who farm or live in cities. Theirs is an economy of abundance, even super-abundance. Hunter-gatherers typically enjoy hours of leisure time for creative activities such as art, dancing and singing.

A striking feature of these societies is their profound egalitarianism. As an anthropologist, I can report that in any hunter-gatherer camp, equality is maintained by almost nonstop laughter aimed at anyone who is getting above themselves. Everywhere you look, there is a palpable atmosphere of playfulness and fun. It's no coincidence that the gods of hunter-gatherers are not solemn guardians of morality, but mischievous tricksters whose antics provoke helpless mirth in listener and storyteller alike.

Anthropologists who have studied hunter-gatherers have contrasted 'immediate return' societies - those who do not store food supplies - with 'delayed return' or storage-based societies. In immediate-return societies, resources such as hunted game are meticulously shared out from the moment the hunters return. No one is allowed to acquire power by storing wealth of any kind. However, once food begins to be stored, certain individuals acquire more power than others, and egalitarianism is progressively undermined.

Today, it's a settled consensus that Africa is where our species evolved, and where large game animals such as elephants and giraffes have managed to survive into the modern age. For this reason, with few exceptions, African hunter-gatherers have traditionally enjoyed economic abundance and fall into the 'immediate return' category. More than city-dwellers or farmers, these people can inform us about how to use laughter as a way of maintaining egalitarianism. Grandmothers and other senior females demonstrate how, by derisively laughing at those who throw their weight around or put on airs and graces, people can be persuaded to respect egalitarian norms.

Nothing in those psychologically individualistic theories about mocking, or about experiencing relief from fear or tension, implies anything specific about the social conditions required for laughter to flourish. But social anthropologists all agree that, among hunter-gatherers, laughter functions as a levelling device, bringing people down to size.

The major figure here is Jerome Lewis at University College London, who has been studying the Mbendjele people in the Republic of Congo for many years. This is a population of immediate-return hunter-gatherers who live in the forests of Central Africa. They are sometimes referred to as 'Pygmy people', because of their short stature. Among the Mbendjele, Lewis is able to pin-point exactly how laughter maintains egalitarianism in practice. He explains that it would be risky for a young person to make fun of an older one, no matter how foolish the elder's behaviour. But senior women exercise a special privilege, seeing it as their enjoyable role to bring down anyone who seems to be getting above themselves.

They might give him a beating with cooking utensils. But their main weapon is derisive laughter

By way of example, Lewis relates how a woman who is upset with her husband's behaviour - he might be chasing another woman, or not providing enough to eat, or not having sex often enough with her - will go to sit with other women in a prominent place. In loud, exaggerated tones, she talks about her problems with her husband, while her listeners enthusiastically take up her gestures as she mimes his actions and expressions. This is a terrible situation for the hapless husband as he hears the women, children and other men laughing boisterously at his expense.

One of Jerome's students in the field, Daša Bombjaková, has given us a detailed picture of how women's laughter manages to keep men in line. In any dispute with a man, a woman can expect support from other women, regardless of the rights and wrongs. Should a male threaten or attempt violence, other women will immediately support the victim and give her shelter and protection. They will collectively insult the man and might give him a beating, typically with their cooking utensils. But their main weapon is derisive laughter.

Male sexual behaviour is the constant butt of jokes. Women have a powerful ritual called Ngoku, designed to re-assert female values. The entire female community comes together to sing and dance, seizing control of the public space and making graphic, ribald fun of male sexuality. It is also during the build-up to Ngoku and immediately afterwards that women will take part in mòádzò - female, public, mocking re-enactments of stereotypically male behaviour. Bombjaková went to the trouble of listing the faults likely to be ridiculed. These included greediness, selfishness, dishonesty, cheating, laziness, arrogance, boastfulness, carelessness, cowardice, intolerance, moodiness, impulsiveness, aggression and possessiveness. A feature of mòádzò is that few words are used. Instead, performers utter expletives and onomatopoeic sounds that are amplified by the audience and stretched out musically.

A senior woman might start the ball rolling by silently imitating some characteristic mannerism of her target. One or two others immediately grasp whom she means. They begin to laugh and, because laughter is so contagious, soon everyone is laughing and uproariously pantomiming the behaviour being mocked. After a while, the only person still not laughing is the man himself. But the laughter goes on until, at last, even he gets the joke. The chorus subsides only as he finally joins in, laughing at his own expense. He now sees the funny side of things, at last viewing himself as others see him. His behaviour was comical because of its incongruity with what is deemed socially acceptable. The culprit might have imagined he could get away with such outrageous actions. But hunter-gatherer women adopt a collective perspective on badly behaved males, and will do everything possible to bring each culprit back into line.

Although it can seem cruel, the truth is that women's laughter is generous and inclusive. Despite its hurtfulness, the target is invited to save face by joining in. A good mòádzò performance will succeed in calming the atmosphere by allowing everyone to laugh and forget their anger.

Looking at laughter from the perspective of an anthropologist, it's possible to claim that all humour is essentially political. That insight transcends comedic forms such as satire; my point here is that humour in general, whatever its content, is political by nature. Down to the smallest details of our lives, our relationships and encounters involve exercises and exchanges of power. In the face of these dynamics, laughter is an equalising gesture, a restoration of a rightful order in the face of an unjust hierarchy.

Similarly, when we find something funny, it's often because of some incongruity between mind and body, the ideal and the real. That division is political to the core. The humour of medieval carnival, according to Bakhtin, relied on the way that the body makes a mockery of the lofty purposes of the mind. Buttocks, thighs, coughs, splutters, farts, 'the bodily lower stratum' - all mock the spiritual solemnities of humourless bishops and other supposed guardians of morality. Comedy is about exposing the gap between our supposedly noble intentions, and the grimier truths about our condition. For this reason, the amusing features of life are never far away; if something seems funny, it's because it's uncomfortably close to home.

Perhaps this explains why nothing in nature can be truly comical. A strange rock formation or a pattern in the clouds might seem weird or intriguing, but it can't be amusing; rocks and clouds don't have human-style intentions and motivations, so they can't be tripped up. Animals might seem funny, but only because we anthropomorphise them. They can't really be brought down to earth, because that's where they are already. For a situation to provoke genuine laughter, it must form a pattern that we recognise from our own mental and social lives.

Laughing, then, appears to be intimately tied to our ability to reflect back on ourselves. When we chuckle at our own foibles, we show that we are no longer trapped inside our individual egos, but can see ourselves through one another's eyes. Likewise, when speaking, we separate ourselves from those around us by using words such as 'I' or 'me', drawing attention to ourselves as one person among others, as if from outside. Language would be impossible without the ability to adopt such a reverse-egocentric standpoint.

Humans are instinctive egalitarians, who work best with one another when no one has absolute authority, when teasing is good-natured, when there is sufficient affection and trust for shared tasks to constitute their own reward. Laughter is a vital part of this picture - not simply a psychological relief valve, but a collective guard against despotism. When moved to laugh by those around us, we reveal ourselves to be truly human.

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Does laughter hold the key to human consciousness? - Chris Knight | Aeon Essays

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'All the acts of the drama of world history were performed before a chorus of the laughing people.' From Rabelais and his World (1965) by Mikhail Bakhtin The central question that anthropologists ask can be stated simply: 'What does it mean to be human?'

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https://www.academia.edu/37654953/Argumentative_Essay
(Sex Education in Schools)

https://academichelp.net/samples/academics/essays/persuasive/people-read-books.html
(Why People Should Read Books)

https://www.scholaradvisor.com/essay-examples/argumentative-essay-tv-is-taking-away-habit-of-reading-books/
(Argumentative Essay: TV is Taking Away the Habit of Reading Books)

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1. https://kfoundation.org/what-is-our-relationship-with-nature/?gclid=CjwKCAjwh472BRAGEiwAvHVfGtEyphRgVj2YmuCytAaJ50D8AtWAH9LcwvKMbzIqSA2aTLsFphOCtBoCtbUQAvD_BwE

2.http://writingdrive.blogspot.com/2015/07/is-human-activity-harmful-to-earth-argumentative-essay.html

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Bullying is a widespread phenomenon in schools that has a detrimental effect on students' emotional and psychological well-being. It leads to short- and long-term outcomes including problems with concentration, learning difficulties, psychosomatic problems, depression, anxiety, etc. (Wolke & Lereya, 2015). According to Schott and Søndergaard (2014), bullying is a form of individual aggression, negative group dynamics, and social violence. It may include threats, verbal and physical abuse, mockery, insulting, and so on (Jan & Hussain, 2015). There is no unanimity among scholars and educators as to how this dysfunctional behavior should be prevented and punished. As far as I am concerned, its complex nature requires a collaborative approach, which means that parents, teachers, and students themselves need to be involved.

Solutions to eliminate bullying in schools vary significantly. Some parents and teachers believe that this phenomenon is no more just a stage in children's life that does not mean anything. Many of them have been the victims of bullying and think that it is normal in schools (Sonneborn, 2012). This attitude is extremely dangerous because it discourages children from reporting the cases of bullying and leaves them face-to-face with their abusers. Some schools are more responsible when it comes to eliminating bullying. They discourage this type of behavior by imposing sanctions on the bullies and providing psychological support for victims. Student education is another widespread solution to bullying, and some educational institutions provide lectures on bullying prevention. Working with bullies may bring positive effects as well because these students often require psychological support to overcome aggression.

However, the most effective solution to the problem of school bullying lies in the collaboration of teachers, parents, and students (Studer & Mynatt, 2015). It is not enough to provide lectures while parents fail to give their children enough attention and support at home. Similarly, sanctions would not bring a long-term effect unless students are aware of the adverse consequences of their behavior and know how to stop bullying that occurs within their groups. Parent education may also be effective because some families do not realize the importance of the problem and may be blind to their children's needs. Thus, schools, parents, and students should work collaboratively towards eliminating bullying and making school a safer place.

As a former victim of school bullying, I know how difficult it may be for students to experience this type of aggression. Although my parents were supportive and gave me some valuable advice as to how I should communicate with bullies, it was still very hard for me to go to school sometimes. I would feel much better if my teachers realized the seriousness of the problem and worked more on raising students' awareness. I need to admit that I could not prevent bullying when it occurred in my classroom because I simply did not know how to intervene and help the victims. Therefore, I believe that the collaborative approach to bullying prevention is the best solution to combat this phenomenon in our schools.

To conclude, bullying is an extremely harmful behavior that has adverse effects on victims' mental and emotional well-being and academic performance. It may manifest itself in verbal and physical abuse, name-calling, insulting, and so on. Schools acknowledge the importance of detecting and preventing this phenomenon; yet, the current fragmented efforts are not enough to combat it. From my personal experience, I can say that a collaborative approach to bullying prevention is required that involves teachers, parents, and students.

References
Jan, A., & Hussain, S. (2015). Bullying in elementary schools: Its causes and effects on students. Journal of Education and Practice, 6(19), 43-56.
Schott, R., & Søndergaard, D. M. (2014). School bullying: New theories in context. Cambridge: Cambridge University Press.
Sonneborn, L. (2012). How to beat verbal bullying. New York: The Rosen Publishing Group.
Studer, J. R., & Mynatt, B. S. (2015). Bullying prevention in middle schools: A collaborative approach. Middle School Journal, 46(3), 25-32.
Wolke, D., & Lereya, S. T. (2015). Long-term effects of bullying. Arch Dis Child., 100(9), 879-885. doi:10.1136/archdischild-2014-306667

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Bullying is a widespread phenomenon in schools that has a detrimental effect on students' emotional and psychological well-being. It leads to short- and long-term outcomes including problems with concentration, learning difficulties, psychosomatic problems, depression, anxiety, etc. (Wolke & Lereya, 2015). According to Schott and Søndergaard (2014), bullying is a form of individual aggression, negative group dynamics, and social violence.