Sulfuric Acid Applications Essay Example

Sulfuric Acid Applications Paper Sulfuric acid is one of the most important industrial chemicals; more sulfuric acid is produced each year than is made of any other manufactured chemical. More than 40 million tons of it was produced in the United States in 1990 and was heavily manufactured in nearly every other country. It has widely varied uses and plays some part in the production of nearly all manufactured goods. The major use of sulfuric acid is in the production of fertilizers, e. g. , superphosphate of lime and ammonium sulphate, as well as this it is widely used in the manufacture of chemicals, e. g. in making hydrochloric acid, nitric acid. Sulfuric acid is also used in the creation of everyday products such as synthetic detergents, dyes, pigments, small explosives, and drugs. Sulfuric acid is also widely used for industrial purposes such as petroleum refining which washes impurities out of gasoline and other refinery products. Sulfuric acid is additionally used in processing metals by pickling (cleaning) ir on and steel before plating them with tin or zinc. Sulfuric acid serves as the electrolyte in the lead-acid storage battery commonly used in cars or other motor vehicles (often called battery acid). Sulfuric acid also creates materials such as Rayon which is mainly used in thread. I support the fact that sulfuric acid is one of the most important chemicals in the world, as it is so widely used for so many purposes, ranging from industrial, chemical to the creation of materials. Although I would not entirely support the reliability of the second part of the statement, this is because some countries do not manufacture products which involve the use of sulfuric acid. Some countries could manufacture goods which involve a high amount of sulfuric acid, these would give misleading results if you were using sulfuric acid production as an indicator of a nation’s economic productivity and for these reasons I think that while you can measure results accurately for the most part, it is not completely reliable as some countries may use excessive amounts of sulfuric acid while others can use little or none while still producing many goods. We will write a custom essay sample on Sulfuric Acid Applications specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on Sulfuric Acid Applications specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on Sulfuric Acid Applications specifically for you FOR ONLY $16.38 $13.9/page Hire Writer

Free Essays on Rap And Rock And Roll

What’s Wrong With Rock & Roll & Rap? An idea believed by many people is that music has a significant effect on the way people think. Professional psychologists say that the lyrics used in music today has a brain-washing effect. This brain-washing effect is supposed to make the listener become so overwhelmed with the lyrics of the song that the person feels that it’s a must to act on what was heard. It doesn’t matter if what they do is accepted or not. It is common to believe that the type of music that provides unacceptable content is rap (hip-hop) music, or rock-n-roll (head-banger) music. The reason people have this presumption about rap and rock-n-roll is because both genres reputations of having or using inappropriate lyrics. A lyric from the N.W.A album F**k The Police states â€Å"Mr. Officer, I want to see you layin‘ in a coffin, sir.† This statement, as well as music that refers to women as "bitches," "whores" and sex-dispensing "hoes"(Saunders B29)is considered to be "Gangsta rap". â€Å"Gangsta Rap† has been criticized and debated over for its graphic sexual content, violent imagery and misogyny. When rappers were asked why they refer to women as â€Å"bitches† and â€Å"hoes† their replies were similar. "Snoop" uttered that â€Å"it is just for the women who are like that and if you're a real women, you're classy and elegant. Those lyrics wouldn’t necessarily affect you. Y ou’d just groove to the music".(Farley 78). Richard Shaw, A! .K.A Bushwick Bill, stated, "I call women bitches and hoes because all the women I've met since I've been out here are bitches and hoes." When asked at the National Association of Black Journalists convention what he calls his mother Shaw exclaimed, "I call her a 'woman', but I'm not f***ing my mother. If I was f***ing you, you'd be a bitch." (Raspberry A21). He then apologized for what he said to the reporter. Kevin Powell, a writer for Vibe magazine, believes that ra... Free Essays on Rap And Rock And Roll Free Essays on Rap And Rock And Roll What’s Wrong With Rock & Roll & Rap? An idea believed by many people is that music has a significant effect on the way people think. Professional psychologists say that the lyrics used in music today has a brain-washing effect. This brain-washing effect is supposed to make the listener become so overwhelmed with the lyrics of the song that the person feels that it’s a must to act on what was heard. It doesn’t matter if what they do is accepted or not. It is common to believe that the type of music that provides unacceptable content is rap (hip-hop) music, or rock-n-roll (head-banger) music. The reason people have this presumption about rap and rock-n-roll is because both genres reputations of having or using inappropriate lyrics. A lyric from the N.W.A album F**k The Police states â€Å"Mr. Officer, I want to see you layin‘ in a coffin, sir.† This statement, as well as music that refers to women as "bitches," "whores" and sex-dispensing "hoes"(Saunders B29)is considered to be "Gangsta rap". â€Å"Gangsta Rap† has been criticized and debated over for its graphic sexual content, violent imagery and misogyny. When rappers were asked why they refer to women as â€Å"bitches† and â€Å"hoes† their replies were similar. "Snoop" uttered that â€Å"it is just for the women who are like that and if you're a real women, you're classy and elegant. Those lyrics wouldn’t necessarily affect you. Y ou’d just groove to the music".(Farley 78). Richard Shaw, A! .K.A Bushwick Bill, stated, "I call women bitches and hoes because all the women I've met since I've been out here are bitches and hoes." When asked at the National Association of Black Journalists convention what he calls his mother Shaw exclaimed, "I call her a 'woman', but I'm not f***ing my mother. If I was f***ing you, you'd be a bitch." (Raspberry A21). He then apologized for what he said to the reporter. Kevin Powell, a writer for Vibe magazine, believes that ra...

Family Reunion Essay Example | Topics and Well Written Essays - 750 words

Family Reunion - Essay Example Stepping out of the car, I could see many faces, which were familiar, even though I was unable to remember the names so as to match the faces. People were mingling and probably conversing about their daily lives and their kids. Some seemed to be gossiping already. At last, the family reunion was here with us, and whether I looked forward to being here for the next one week or not, I had to get the best out of it. Inside the house, I could notice that all the doors and windows were crystal clear. A smell of fresh bed sheets and chlorine filled the air. Someone had done a commendable job in cleaning. Most of the adults talked between themselves while the children played. By this time, I had not realized that my ancestors were beneficial since I had not paid keen attention when the adults spoke. I had always wondered how my forefathers ended up in this small town in Wisconsin anyway. I decided to engage my grandfather on this topic, and I must admit that I was shocked by what I discover ed. He showed me an old picture of a man who I came to understand was the Czar of Finland, who according to my grandfather is my distant relative. My great grandfather came from Kuvlax, Finland. He was born in 1840. When he was twenty three, the Czar of Russia, Alexander I, appointed him to be the Chief Magistrate of Jacodstad. This was after Russia invaded Finland. Jacobstad used to be the second biggest city in Finland. His appointment was so as to keep the Russian’s and Finish in line. His post was the equivalent of the country’s chief of police. He later got married to a Pasalm University of Sweden graduate. They had four sons all of whom remained in Finland until their father, the Chief Magistrate, died. Poverty forced the four brothers and their mother to immigrate to the United States on September 30th, 1908. The mother and four sons settled in a small town in Wisconsin named Medford. Their house still stands up to date. One of my great uncles jokes that it has not changed any bit, only the paint has. The four brothers remained in Wisconsin state. According to my great aunt, the family experienced a few real hardships in Medford even though they were forced abandon the royal lifestyle for an average lifestyle. To support themselves, the family established a shoe making business. My great-grandfather was a craftsman in this job who retired late during his life. I met him when I was a child and although I barely remember him, he is very significant in my family history, and the same thing applies to the city of Medford, Wisconsin. Medford is not only important to me by being a home to my forefathers, but also the city’s progressive community is something which everyone wants to associate with. During my one week stay, I took my time to tour around the city and learn a few things. The city is an industrial hub within the surrounding communities. Medford provides over six thousand, seven hundred jobs in a community with a population of four thousand, four hundred people. This translates to abundance of jobs for the city residents, a phenomenon which is not common. This family reunion was characterized by late breakfasts early evening dinners or afternoon luncheons. Later in the evening people would listen to music, poetry reading, songs, recitals of history and reminiscing, honorary recognitions, educational achievements and community contributions. The older family members seemed to only highlight the family’

Policy brief Essay Example | Topics and Well Written Essays - 1000 words

Policy brief - Essay Example Notably, the affordable care act requires states to establish their independent insurance exchanges. In other words, they want states to default to the federal exchange. Nonetheless, it should be noted that the joint federal state programs were initiated to fund the medical services in the United States. This is a long term project that was initiated to provide care to the moderate income families. Moreover, it is worth noting that Medicaid is among the largest federal funded budgets and it has had a rapidly growing cost, but with unsustainable rates (Rosen, 1988). The huge cost of this program to the federal government’s budget calls substantial overhaul towards reducing the taxpayers from huge funding burden. Nearly all states including Vermont usually receive Medicaid with an open ended funding from the federal government (Kaiser Commission Medicaid, 2012). The expansion of the state budget along with their expanded benefits usually leaves the taxpayers with no option but to pay additional costs. It should be noted that the current funding structure provides a room for overexpansion that in turn provides the states with limited incentive t o control extensive waste and fraud programs. Moreover, program is designed in a top down regulatory structure thereby creating distortions within the health care markets. However, the Medicaid intra governmental grants have proven to be effective and efficient for the funding mechanisms within the United States funding systems. Notably, they have created conditions that match the states’ funding considerably. In essence, the program allows the federal government to share specific expenditures that are attached to the program. These programs attached to the Medicaid services are known as the federal medical assistance percentage (FMAP). The FMAP was initiated for the government to have a larger percentage in the Medicaid costs in states. However, the highly targeted states are those with low

To Build a Fire Essay Example for Free

To Build a Fire Essay A hero is someone who possess valor, capability, and captures the admiration of others through courageous deeds and noble traits; the main character in â€Å"To Build a Fire† by Jack London lacks all of these characteristics. The man makes many rookie errs throughout the short story and utilizes numerous tips from an old timer from Sulphur creek to try and fix them, he is grateful to the old timer, save for when he believes he is no longer in danger. After building a successful fire rather than thank the old timer he says to himself â€Å"well, here he [is]; he [has] had the accident; he [is] alone; and he [saves] himself† (pg. 26). The man believes he is better than average and believing that it is him all by himself exemplifies his arrogance. The fire fails and the man is once again wet in negative fifty below weather and to survive he must do something to stay warm, his idea is rather horrid though. To save himself and his fingers the man has the wild idea to â€Å"kill the dog and bury his hands in the warm body until numbness [goes] out of them† (pg, 530). When the man has to choose between his life and another he chooses to save himself essentially proving that he is not a hero, but rather a scoundrel. After all else the man merely surrenders his life, gives up, and decides to die in the least painful way possible. The man thinks it would be a good idea â€Å"to sleep to death† his intention is for it to be â€Å"like taking an anesthetic† (pg 533). Hero’s do not give up or take the easy way out; the man is a coward for just handing in his life in the manner in which he did. The man in Jack London’s story never reaches a heroic state; he is a normal man that makes a few mistakes and pays dearly for them.

How The Internet Got Started :: essays research papers

How The Internet Got Started   Ã‚  Ã‚  Ã‚  Ã‚  Some thirty years ago , the Rand corporation , America's formost cold war think tank, faced a strange straegic problem. How could the US authrieties succesfully communicate after a nuclear war?   Ã‚  Ã‚  Ã‚  Ã‚  Postnuclear America would need a comand-and-control network, linked from city to city , state to state, base to base . But no matter how throughly that network was armored or protected , its switches and wiring would always be vulnerable to the impact of atomic bombs. A nuclear attack would reduce any conceivable network to tatters. And how would the network itself be commanded and controlled ? Any central authority, any network central citadel, would be an obvious and immediate target for man enemy missle. The center of the network would be the very first place to go.   Ã‚  Ã‚  Ã‚  Ã‚  RAND mulled over this grim puzzle in deep military secrecy, and arrived at a daring solution made in 1964.The principles were simple . The network itself would be assumed to be unreliable at all times . It would be designed from the get-go to tyranscend its all times . It would be designed from the get-go to transcend its own unrreliability. All the nodes from computers in the network would be equal in status to all other nodes , each node with its own authority to originate , pass , and recieve messages. The messages would be divided into packets, each packet seperatly addressed. Each packet would begin at some specified source node , and end at some other specified destination node . Each packet would wind its way through the network on an individual basis.In fall 1969, the first such node was insalled in UCLA. By December 1969, there were 4 nodes on the infant network, which was named arpanet, after its Pentagon sponsor. The four computers could even be programed remotely from the other nodes. thanks to ARPANET scientists and researchers could share one another's computer facilities by long -distance . This was a very handy service , for computer- time was precious in the early ‘70s. In 1971 ther were fifteen nodes in Arpanet; by 1972, thirty-seven nodes. And it was good. As early as 1977, TCP/IP was being used by other networks to link to ARPANET. ARPANET itself remained fairly tightly controlled,at least until 1983,when its military segment broke off and became MILNET. TCP/IP became more common,entire other networks fell into the digital embrace of the Internet,and messily adhered. Since the software called TCP/IP was public domain and he basic technology was decentralized and rather anarchic by its very nature,it as difficult to stop people from barging in linking up somewhere or other.

2 Unit Religion – Aboriginal Spirituality.

What does Terra Nullius mean? From at least 60,000 B. C. , Australia was inhabited entirely by Aboriginal and Torres Strait Islander people with traditional, social and land rights. To the Aborigines the land was everything to them and is closely linked to their Dreaming stories. Dreaming is the belief system which explains how the ancestral beings moved across the land and created life and significant geographic features. In consideration, the Indigenous Australians are a people with a close relationship with the land, and through the land they maintain the spiritual links to the ancestral beings.The land is sacred, and for many thousand years, Aboriginal people lived in harmony on their land. After the arrival of the British colonies in 1788, Australia was declared â€Å"Terra Nullius†, which is a Latin term meaning land belongs to no one. As a result of this, Captain Cook, the British captain of the first fleet of ships to arrive at Australia’s shore, claimed that al l of the east coast of Australia belonged to Britain. The underlying argument was that Aboriginal people were so low on scale of human development that their needs were discounted.Because Aboriginal people did not farm the land, build permanent houses on it or use it in other familiar ways, the British decreed that they did not have rights over the land nor did they have any proof of land ownership. Another reason was that there was no identifiable hierarchy or political order which the British government could recognise or negotiate with. Once European settlement began, Aboriginal rights to traditional lands was disregarded and the Aboriginal people of the Sydney region were almost obliterated by introduced diseases and, to a lesser extent, armed force.First contacts were relatively peaceful but Aboriginal people and their culture was strange to the Europeans as well as their plants and animals. Consequently, Terra Nullius continued on for over 200 years. Figure 1: Eddie Mabo Figur e 1: Eddie Mabo Who was Eddie Mabo? Eddie ‘Koiki’ Mabo (seen in figure 1) was born on 29 June 1936, in the community of Las on Mer, known as Murray Island in the Torres Strait. His birth name was Eddie Koiki Sambo; however he was raised by his Uncle Benny Mabo through a customary ‘Island adoption’. During this time, the concept of â€Å"terra nullius† was legislation.When Eddie was growing up, life for the people of the Torres Strait Islands was strictly regulated with laws made by the Queensland Government. However, the Meriam people strived to maintain continuity with the past and continued to live a traditional lifestyle based on fishing, gardening and customary laws of inheritance. At the age of 16, Eddie was exiled from Murray Island for breaking customary Island law, and he set off for the mainland where a new life was waiting for him. Through university, Eddie read a speech in front of people about his people’s belief about the land own ership.A lawyer heard him and asked if he would like to argue with the Australian government about the right for Aboriginal and Torres Strait Islanders to have land rights. After this, Eddie Mabo was successful in addressing the concept of native title to the Australian government on behalf of Murray Island people. He is known for his role in campaigning for indigenous land rights and for his role in a landmark decision of the high court of Australia which neglected the legal doctrine of â€Å"terra nullius† land belong to nobody, which characterized Australian law with regards to land and title.Eddie died in 21 January 1992 and was unable to see the native title given to them. What were the Mabo case and the high court decisions? In the 1970’s, the Queensland Government took over Aboriginal land and was unsympathetic to the concept of land rights or any idea of native title to the land. On the 20th of May 1982, Eddie Koiki Mabo and four other Torres Strait Islanders c hallenged â€Å"terra Nullius† and began their legal claim for ownership to the Supreme Court of Queensland of heir lands on the island of Mer in the Torres Strait since their people had lived on the islands long before the arrival of the white settlement. Eventually, the supreme court of Queensland dismissed the case. Later, another challenge to the concept of â€Å"terra Nullius† was witnessed when Mabo and the four other islanders took the case to the High court of Australia. They requested that the court declare that their traditional land ownership and rights to the land and seas of the Mer Islands had not been extinguished. Furthermore, they claimed that the Crown’s authority over the islands was subject to the land rights of the Murray Islanders.It was not until 3 June 1992 that Mabo case No. 2 was decided. By then, 10 years after the case opened, Eddie Mabo had died. By a majority, six out of one of the judges agreed that the Meriam people did have tradi tional ownership of their land. The judges held that British possession had not eliminated their title and that the Meriam people are entitled as to possession, occupation, use and enjoyment of the lands of the Murray Islands. This decision has wiped the concept of â€Å"terra nullius† and awarded the indigenous Australians with the Native Title.Consequently, the term â€Å"Native title† is still in existence and contributed to allow the Indigenous Australians to maintain a continuous spiritual and cultural connection to the land. Therefore, this decision was important because it recognised that Australia was inhabited By the Indigenous Australians long before the White settlement and hold the native title. What is the Native title Act (1993) Commonwealth? Native title is a legal term which recognises the rights of Aboriginal and Torres Strait Islander people to the use and occupation of lands with which they have maintained a continuing, traditional connections.Eventu ally, in the 1970’s the Queensland government began to remove the land rights of people of Murray Island in the Torres Strait. One of the Meriam people, Eddie Mabo, took the Queensland Government to court to prevent this from happening. Sadly, this case failed. Moreover, Mabo and some other people took the case to the high court of Australia. The high court decided in favour of the Meriam people and recognised the principle of Native title. Ultimately, during this historical event, Eddie Mabo was dead. In 1993, The Keating Labor government passed the Native Title Act.This Act accepted the notion of Native title in law and also recognised the rights of owners of freehold property. Nevertheless, pastoralists and miners were still concerned, and many people leased land from the government. The legislation aimed to codify the Mabo decision and implemented strategies to facilitate the process of granting native title. However, it had not resolved the question of whether the granti ng of pastoral lease extinguished Native title. In this case, the High court argued that native title could co-exist with the rights of leaseholders.However, the pastoralists and the mining companies who lease lands were still concerned that the court was too much in favour of native title. In 1997, native title act passed by the Howard government. This act stated that Native title and leasehold rights could co-exist and in any conflict, the rights or the leaseholders would come first. What was the Wik Decision (1996) commonwealth? The Native title Act of 1993 had not resolved the question of whether the granting of a pastoral lease extinguished Native title.In 1993, the Wik people on Cape York in Queensland made a claim for land on Cape York Peninsula which included two large Pastoral leases. The federal court upheld the Native Title Act 1993 against the Wik people, with an argument that Aboriginal Australians had no control over land that has been leased. This case was further tak en to the High court of Australia. In December 1996, the high court ruled that the granting of a pastoral lease had not in fact extinguished native title. With reference to a letter from 1848 in which a British secretary of state for colonies wrote to governor ofNSW which stated that the leaseholders had to negotiate with the traditional owners to allow them access. Pastoralists viewed the Wik decision with great concerns, for they had always believed that they had full and sole rights to manage their leases. After the Wik decision, Pastoralists would have to negotiate with any group who could prove native title right. Unfortunately, the pastoralists and miners increased the pressure on government because they were not happy with the Wik decision and the idea that Indigenous Australians had rights to leased land.After a debate on this issue, the Howard government passed an amendment to the 1993 Native title Act. This change reduced the rights of indigenous Australians under the act and removed their right to negotiate with pastoralists and miners. This new law, made it difficult for Aboriginal Australians to make land rights claims Outline the importance of the Dreaming for the land rights movement? The Dreaming for Australian Indigenous people (sometimes referred to as the Dreamtime or Dreamtimes) refers to when the Ancestral Beings moved across the land and created life and significant geographic features.The land rights are of critical importance in relation to Aboriginal spirituality, because the dreaming is inextricably connected with the land. Since the Dreaming is closely connected to the land, the land rights movement is an important movement in helping Aboriginal people re-establish spiritual links with their sacred land which was lost as a result of the European settlement. The dreaming is essential to the land rights movement because of many reasons such as: To the Aborigines, the dreaming is the central role which land occupies in Aboriginal spirit uality, as land is the path through which the dreaming is experienced and communicated.Without the land, the dreaming cannot be communicated because it is from the land that the stories of ancestor spirits in the dreaming flow. It is through their intimate connection to the land that the foundational concept which lies at the heart of Aboriginal spirituality, that is, the dreaming can be accessed. The land therefore, acts as the mother for the Aboriginal people, and that since it is, the identity of every Aboriginal person is closely linked to the land. Therefore, the importance of the land rights movement for Aboriginal spirituality should not be underestimated.More importantly, the dreaming stories provide the entire ethical and moral basis by which Aboriginal people live on their land and relate to each other. It is known that the access to their land is fundamental to the putting into practice of Aboriginal law. This factor underlies the Aboriginal law is the knowledge and ritua l relating to sacred sites. These sites need to be cared for and this is done through ritual ceremony. Each person is linked to the spirit ancestor who created the land, and it is this which creates an Aboriginal person’s identity.Through the dreaming, Spirit connects each person with particular sacred sites, with the result that each person has a connection with specific places on the land. According to the Aboriginal belief system, individuals have clearly defined responsibilities in relation to the land, in particular the protection of sacred sites. Sacred sites may be desecrated through grazing, mining, or perhaps contact with site by people without knowledge of the necessary ritual. Access to these sites is critical for the performance of rituals and ceremonies so that the law can be taught to new generations.Another importance of the dreaming is that the dreaming connects each tribe to a totem. A totem is an emblem mainly a plant or an animal that has become a symbol fo r a group who is believed to be responsible for their existence. The totem unifies the Clan (group) under the leadership of the spirit ancestor and thereby also creates a metaphysical connection with other clans bearing the same totem. Without their access to their totems, the Aboriginal people would lose their identity and prevent the belief system to be passed on to the next generation. Also, being taken away from a totem can alienate the individual from their clan.The land rights movement can re-establish the access to the totems and belonging to the same clan under the sacred totem. Thus, the dreaming which explains the clan’s existence by their totem is essential to the land rights movement. For the purpose of land rights and spiritual fulfilment of the land, the Australian History has witnessed many land rights movement. Those include the Yolgnu people of Yirrkala in 1963 and the 1966 Gurindji people. In 1963, the Yolgnu people of Yirrkala sent a typed petition in both their own language and English to the federal parliament because the government had granted a mining company the right to mine auxite without consulting the traditional owners. The paper was fixed to a surrounding bark painting which depicted the people’s relationship with the land, and the Yirrkala people were seeking recognition of rights to their traditional lands on the Gove Peninsula. This however, was rejected in the court. To not underestimating this land rights movement, it was the first Aboriginal land rights movement and was an important step in the eventual recognition of indigenous land rights movement.Another Early land rights movement was in 1966, when the Gurindji people began a strike at the British-owned Wave Hill station in the Northern Territory to protest about intolerable working conditions and low wages. They set up a camp at Wattie Creek and demanded that some of their traditional lands to be restored to them. The protest eventually led to their being g ranted the rights to Wattie Creek by the Whitlam Government in 1975. The passing by the Fraser Government of the Commonwealth Land Rights Act northern territory, 1976, gave Aboriginal people freehold title to traditional lands in the northern territory.As shown, the land rights movements were based on the belief of the dreaming. This is because the land is closely linked to the dreaming and by restoring land rights again, the Aboriginal community could re-establish the dreaming which involves the land, sacred sites, totems and ancestral beings. How has dispossession affected Aboriginal spirituality? (seperatio Land, kinship, stolen generation). The Dispossession of the Indigenous Australians has had a major impact on their Spirituality and beliefs, including their connection to the land, kinship and explored a major effect which is the stolen Generation.When the White Settlement began in Australia in 1788, Australia was called â€Å"terra Nullius† meaning that the land belong s to no body. What was unknown to the British settlement is that the land is the home for the Aborigines and those Aborigines have been living in this land for more than 50,000 years. In the nineteenth century and much of the twentieth century the official policy towards Aboriginal Australians was called protectionism. Protectionism is the idea that Aboriginal Australians needed to be separated from the white society and be protected because they were unable to do so.As a result, they were removed from their traditional lands and placed in missions which at that time were controlled by Christian churches. This was a major factor in separating Aboriginal people from their own culture and religions. Since the Aboriginal religion is based on the dreaming which refers to the time where ancestors created the land, the dreaming is closely connected to the land because it is through the land that the stories of the dreaming emerge. Many of their rituals and ceremonies were inseparably link ed to the land and sacred sites.Consequently, many Aborigines were separated from their spiritualties and beliefs. Another major effect of dispossession from land is when separated people have later tried to gain access to their land but have no knowledge of the law and tradition and also no proof of their connection to the land. Therefore, dispossession from land has impacted on the Aborigines because the land plays a major role in their spiritual beliefs. Similarly, separation from Kinship groups has limited the Aboriginal people’s opportunity to express their religion in traditional songs and dances.The Kinship is a complex system of belonging, relationships and responsibilities within a tribe that are based on the dreaming. Due to the fact that most of Aboriginal tribes had their own language, separation from kinship made it impossible for Aboriginal people to preserve their own language and dreaming stories of their clan (tribe). It is known that each Aboriginal individu al has a responsibility within their clan. Many Aborigines as a result of dispossession lost the opportunity to participate in rituals that would gain them acceptance into the clan.Eventually, Kinship groups had the responsibility for raising and nurturing children even though they were not their biological children. When children were taken away from their clan by the white colonisation, the community lost the responsibility of taking care and nurturing the children and thus, lost the concept of kinship. Another effect of separation from Kinship groups is that the separation prevented individuals from inheriting the traditional parenting skills such as teaching the young their responsibilities and the dreaming stories.Separation from Kinship can also mean isolation from the ceremonial life. Ceremonies such as initiations or funerals are of a critical importance because they are a part of the Aboriginal life. Without these ceremonies, a person is disconnected to their kinship and th eir Aboriginal spirituality. This also limited the spread of their beliefs to the next generations. Hence, Kinship separation has led to the loss of spirituality. The so called â€Å"Stolen Generations† have also affected the Aboriginal spirituality.The term â€Å"Stolen Generation† refers to the children who were removed from their homes between 1900 and 1972 by the Government and Church missionaries in an attempt to assimilate these children into European society. Most of the children who were taken away lost contact with other Aboriginal people, their culture, beliefs and land. In addition, they also lost their own languages. As a result, the stolen generation found it difficult to restore the connection with their own people and culture. The children were only exposed to white culture, because they were told that their families had rejected them or they were dead.The contact between the children and families was rarely allowed. This lead to a lack of role models ta ught the Aboriginal beliefs. Some of the stolen Generation could not pass on the dreaming stories of the ancestral beings to their children, unlike how they were initially taught with their Aboriginal community. Many of the children were exposed to Christianity in its various forms. The children were taught the Christian religion in Christian missions, which undoubtedly contributed to the destruction of aboriginal culture and spirituality. Thus, the removing of the Aboriginal children had impacted on the Aboriginal spirituality.Therefore, the dispossession from the land, kinship and the stolen Generation has affected the Aboriginal Spirituality. ——————————————– [ 1 ]. http://www. aboriginalheritage. org/history/history/ [ 2 ]. http://www. parliament. nsw. gov. au/prod/web/common. nsf/key/HistoryBeforeEuropeanSettlement [ 3 ]. Religion and Belief system in Australia post-1945 [ 4 ]. http://en. wikipedia. org/wiki/Eddie_Mabo [ 5 ]. http://www. racismnoway. com. au/teaching-resources/factsheets/19. html [ 6 ]. http://www. racismnoway. com. au/teaching-resources/factsheets/19. tml [ 7 ]. http://en. wikipedia. org/wiki/Eddie_Mabo [ 8 ]. http://en. wikipedia. org/wiki/Eddie_Mabo [ 9 ]. Religion and Belief system in Australia post-1945 [ 10 ]. Religion and Belief system in Australia post-1945 [ 11 ]. http://www. aboriginalheritage. org/history/history/ [ 12 ]. Religion and Belief system in Australia post-1945 [ 13 ]. Religion and Belief system in Australia post-1945 [ 14 ]. www. atns. net. au/agreement. asp? EntityID=775 [ 15 ]. http://www. library. uq. edu. au/fryer/1967_referendum/labour. html [ 16 ]. http://www. library. uq. edu. u/fryer/1967_referendum/labour. html [ 17 ]. http://reconciliaction. org. au/nsw/education-kit/land-rights/ [ 18 ]. http://www. library. uq. edu. au/fryer/1967_referendum/labour. html [ 19 ]. :http://www. abs. gov. au/Ausstats/[email  protected] nsf/Previousproducts/1301. 0Feature%20Article21995? opendocument [ 20 ]. http://reconciliaction. org. au/nsw/education-kit/land-rights/ [ 21 ]. http://reconciliaction. org. au/nsw/education-kit/land-rights/ [ 22 ]. http://www. library. uq. edu. au/fryer/1967_referendum/labour. html [ 23 ]. http://www. library. uq. edu. au/fryer/1967_referendum/labour. html