What has now resonated a better developed understanding of terrorist attacks like those of both 9/11 and Boston’s Patriots Day Marathon Run is the fact that lacking improvement remains unscathed on the globalized issue for how to best approach these sudden acts of terror that wreak havoc, and devastation of all sorts at the emotional, spiritual, and physical parameters of citizens’ lives remain subject to uniform resolve, like that policed by the United State Federal Agencies at Law Enforcement. Though perfect solutions aren’t always feasible in light of real danger such as that encountered by the Boston community, last week, understandably what is feasible at the realities of America’s most capable disposable means of succumbing to an equally successful tactile strategy in bringing justice without conventional arms, and for the sake of those harmed and threatened by our nation’s enemies – whilst not yielding to passive devices through which obstructionists will be brought to justice for the peaceful livelihood of America’s people. With respects to the aforementioned attack on Boston’s Patriots Day Marathon Run, public-access media such as cable television’s several news networks that streamed live footage of law-enforcements’ proceeding actions, effectively broadcasted law-enforcement tasks our federal agencies concluded well, and lawfully so, and particular arrangements of action by law enforcement agencies that could have been improved. Accounting for the fact that in recollection of media files now recorded by our several news networks depicting lethal militaristic weapons in use for apprehending one of the suspected perpetrators of Boston’s bombing serves as just one facet to the discussion for how modernized sovereignties such as the United States could better respond to critical dangers such as a terrorist threat. By means of alternative weapons engagement, the United States as a leading contender to boasting the most outstanding demonstrations of national security and public safety with law enforcement, could further lead the forefronts of improving national security in the global arena. Alternative weapons engagement encourages us as a protective society to readdress how we respond to threatening scenario such as terrorist attacks. For instance, mechanizing our arms-trade to develop non-lethal weapons for militaristic response in national defense against both foreign and domestic threats imposes a less hostile swindle from normalized conventions of armed defense. The cost benefit of reconstructing normalized approaches to arms-trade and the art of warlike engagement in national defense proposes a more sustainable systemic arrangement to resource acquisition for the effective purposes of manufacturing militaristic weapons, and a non-lethal means by which more threatening individuals and terrorist organizations can be brought to justice since their apprehension would never demand the likelihood of death as a consequence of the terrorizing person’s struggle against law-enforcement. The supposed reality of reconstructing our modernized approaches towards law enforcement and militaristic engagement of our nation’s enemies both domestic and foreign, has resonated an improved understanding for how terrorist obstructionists to the peace and livelihood of America’s people can be approached with a revised systemic account as to how justice shall be served to the American people.

Reforming education may seem like the most immediately concocting solution to providing adequate legislation on America’s imperfect immigration policies. Recently in Sam’s class, and According the YouTube video clip depicting a talk-show interviewing a couple of the developed world’s most brilliant minds on stage for their input as to how the United States could better approach its current immigration policies, it has become undoubtedly inappropriate for the United States’ lacking leadership to prolong any further in the world’s future for any and all of its uprising economies, global-super powers, and diseconomies of scale. With the respects to the fact that is America has yet to perfect both its educational and immigration reformation policies, it is critical to note in understanding that neither education nor immigration reform are not mutually exclusive variables of one another in either a disparaged or thriving economy. Considering the fact that that is the United States is a world leader in both of these inappropriately politicized economic agenda foci serves to demonstrate how it is the United States remains as a prime example for how the world economy can prosper upon efficiently working immigration and education reforms, with tentative fostering of the same founding quintessential principles that helped build the world’s greatest economy - that is the United States of America. Sovereignties grounded in the aforementioned omnipresent values, based on dignifying, moral and ethical practice, can effectively serve their own economies and as for others without threatening the livelihood of their own civility on both domestic capacities and those in foreign relations. In order for Education reform to be addressed without impending lacking accountability to the fact that immigration reform could be confronted dually for a successful, efficiently working, holistic legislative reform to behad towards improving America’s current immigration and education policies. Bettering the education system by redirecting government spending on enrichment programs designed to advance America’s schooling-standards could further circulate greater multitudes of immigrating peoples. In addition to this modality in accountability for how it is that restructuring government spending could directly channel greater potency for America’s already outstanding educational leadership amongst the world’s most contending economies, legislative consensus from congressional audits could be proctored by executive order for more welcoming immigration policies that are consistent with spirit of America’s homely welcoming culture. Though immigration and education reform might both encounter innumerable debacles till an actual legislative body concurs to dually engaging the both in light of reduced and retrenched government spending for the effective purposes of concocting a more efficient working American economy, there is no doubt that a viable solution to both immigration and education reform may surface in sight of the American dream interdependent upon both structural components to the working American economy. And understandably so, this dilemma in reality is a challenge that befaces the American people to directly confront immigration and education reform, for the sakes of a better working American economy.

Reconsidering Tammy’s situation from a hypothetical perspective, from which she would be a Native American would not merit any more sympathy. As a student, several weeks into Dr. Richards class, it is now substantially imperative to account for all factors freedom-based and deterministic whence approaching a scenario or even a question as this: “would you feel more sympathy if Tammy was Native American?”. Hence upon critical preponderance of Tammy’s situation, her socio-economic impoverishment is undoubtedly viable to consideration for how her poverty-stricken lifestyle pertains to an omnipresence of the aforementioned dually conflicting factors so eerily pertinent even through-out her all of her immediate family members’ lives. From the video recordings wherein Tammy provides a brief historical background synapsis for her quality of life, and supposedly how it is she became entrenched in the poverty-stricken lifestyle she leads for both herself and her family. Tammy’s account for how her father had been a “hard-worker” providing for a family of over twenty children illustrates for how there may actually have been a neglectful nurturing for her and haphazardly – one if not multiple of her siblings as well. As a sociology student familiar with the scholastic procedures of the scientific organization essential to formulating a hypothesis, upon further investigation of Tammy’s socio-economic and family upbringing, it becomes imperative to gravitate the importance of how accountable Tammy and all her other siblings had been for their situations betterment or squandering. Whether or not Tammy and her siblings potentiated their situations to propagate improved livelihoods in future prospects if critically essential to identifying wherein their “birth-given and home-grown” freedom and deterministic factors were capitalized upon. Should truth bare evident in several accounts bequeathing favor of Tammy’s tenacity towards improving her impoverished lifestyle, like her family had seemingly been striving for through-out the duration of the video-shooting, then it’s understandable how it came to be for Tammy’s lifestyle to have either never improved or furthermore deteriorated after claiming her an independence from her family’s nestling care or negligence during her youth. And when accounting for the hypothetical scenario in which Tammy that had been born a Native American, her situation would not necessarily favor affluence or dismay her towards poverty. Particularly evident of the realities imposed by freedom and deterministic factors in the present socio-economic circumstances befacing Native Americans, is the fact that Native Americans across all of the United States’ culturally and naturally plethoric-regions, Native American’s actually thrive with great surmounts of wealth. The fact that is Native American’s own not only Casino’s, but privately owned banks, serves to demonstrate how Tammy’s life could’ve not only been impoverished as a Native American – should her situation had imposed such plight against her freedom and deterministic factors as for innumerable other Native American’s, but, the fact that Native Americans are not exclusively or indefinitely predispositioned towards lives of poverty. Hence there seems to remain no real rendering demanding a more sympathy for Tammy had she been a Native American.

Reconsidering Tammy’s situation from a hypothetical perspective, from which she would be a Native American would not merit any more sympathy. As a student, several weeks into Dr. Richards class, it is now substantially imperative to account for all factors freedom-based and deterministic whence approaching a scenario or even a question as this: “would you feel more sympathy if Tammy was Native American?”. Hence upon critical preponderance of Tammy’s situation, her socio-economic impoverishment is undoubtedly viable to consideration for how her poverty-stricken lifestyle pertains to an omnipresence of the aforementioned dually conflicting factors so eerily pertinent even through-out her all of her immediate family members’ lives. From the video recordings wherein Tammy provides a brief historical background synapsis for her quality of life, and supposedly how it is she became entrenched in the poverty-stricken lifestyle she leads for both herself and her family. Tammy’s account for how her father had been a “hard-worker” providing for a family of over twenty children illustrates for how there may actually have been a neglectful nurturing for her and haphazardly – one if not multiple of her siblings as well. As a sociology student familiar with the scholastic procedures of the scientific organization essential to formulating a hypothesis, upon further investigation of Tammy’s socio-economic and family upbringing, it becomes imperative to gravitate the importance of how accountable Tammy and all her other siblings had been for their situations betterment or squandering. Whether or not Tammy and her siblings potentiated their situations to propagate improved livelihoods in future prospects if critically essential to identifying wherein their “birth-given and home-grown” freedom and deterministic factors were capitalized upon. Should truth bare evident in several accounts bequeathing favor of Tammy’s tenacity towards improving her impoverished lifestyle, like her family had seemingly been striving for through-out the duration of the video-shooting, then it’s understandable how it came to be for Tammy’s lifestyle to have either never improved or furthermore deteriorated after claiming her an independence from her family’s nestling care or negligence during her youth. And when accounting for the hypothetical scenario in which Tammy that had been born a Native American, her situation would not necessarily favor affluence or dismay her towards poverty. Particularly evident of the realities imposed by freedom and deterministic factors in the present socio-economic circumstances befacing Native Americans, is the fact that Native Americans across all of the United States’ culturally and naturally plethoric-regions, Native American’s actually thrive with great surmounts of wealth. The fact that is Native American’s own not only Casino’s, but privately owned banks, serves to demonstrate how Tammy’s life could’ve not only been impoverished as a Native American – should her situation had imposed such plight against her freedom and deterministic factors as for innumerable other Native American’s, but, the fact that Native Americans are not exclusively or indefinitely predispositioned towards lives of poverty. Hence there seems to remain no real rendering demanding a more sympathy for Tammy had she been a Native American.

Empathizing with today’s lecture presents the realities facing America’s long absent reconciliation programs with its indigenous people groups. However, in spite of the realities befaced of their potential possibilities in practicality for reconciliation with America’s indigenous people, historical tragedies where-in peaceful means to restructuring the socio-political authorities of an introduced sovereignty onto an ethnically native people must be accounted in order for fallacies in truths for what an amalgamated society such as that of the United States could accomplish in racial and cross-cultural reconciliation efforts in contrast to those experienced by the African sovereignty of Zimbabwe. A nation once richly diverse in socio-cultural ethnic groups, until independence from the white-supremacist statehood of Rhodesia was declared some forty years ago. Throughout the history of all the world’s governed sovereignties, such devastating instances of collapsed racial and cross-cultural reconciliation efforts are most typical of a newly established sovereignty with an unscrupulous constitution, devised by the same “heroes” who liberated their newly born nation. As national-leaders the “heroes” officiate, and proctor their ruling constitution, and typical of their sort (i.e. nationalistic-liberators) they unfortunately assume their people’s appraisal, and credit of liberations effort in politically-eschewed methods for justifying their political endeavors towards maintaining power for them to manipulate with their already “won” and “rallied” support with which they pass executive orders that may not necessarily be within the best interests of the nation. These mockeries to political leadership convince themselves of their “greatness” as beyond all reasonable doubt, when simply this is only because the nation had been in a state of euphoria, and in their newly established sovereignty – established upon a poorly arranged, and policed political plan the people are susceptible to abuses of national leadership. Understandably this might be the case wherein ostracizing threats, and possibly death-threats may have been presented to an oppressed people who might be precarious of their advocacy due to their notably unscrupulous methods towards “liberation” their esteemed national leaders touted as “necessary in order to escape oppression”. Inclusively to the historical account for America’s presently established municipalities, it is critically important to note how citizens of the United States, in particular the white-populace and understandable how the white populace passingly experienced witness respondent to civil-injustice then accounted for in courage to ethical uprising, in a similar manner to the Zimbabweans when presented with the opportune scenario in which developing a civil-movement towards racial and cross-cultural reconciliation would’ve threatened consequences almost identical to those imposed upon the Zimbabwean people at the dawn of liberation from oppressive powers of white-supremacy regime.

What has been learned in class from Sam’s lecture in regards as to how it is that job-applicants with names sounding not like their traditional American variants were less likely to receive call-backs in response to their application processes further edifies the realities of institutionalized racism’s omnipresence in corporate America. Though instances of nationalism may exist as contingent factors in account for the observed prejudice against particularly grouped names whose cultural background is not originally native to America’s nomenclature for the predominant majority of citizens, of whom without the identified un-American sounding names would benefit from discriminatory advantages provided them in the job-selection processes horridly disproportioned of their ethical practices for the sakes of awarding job-occupations to people who bare the acclaimed un-American names, the mere existence of the aforementioned overt practice of prejudice in discriminatory job-selection effectively serves to identify corporate America’s ubiquitous embrace of institutionalized racism. Discrimination whose basis of practice has evidently served counterproductive to diversifying America’s image of a fully well and functional economic powerhouse baring the egalitarianism: “the land of opportunity”. Unpronounced bias as a cultural normative in corporate America’s business culture has produced the disenfranchising precedent for vivaciously practiced bigotry to defile the ethical practice of America’s business’ and in particular their human-resources divisions, and without the justice of penal notice. Collectively corporate America’s businesses have disregarded the consequential precedents of discriminating against job-applicants baring names sounding as untraditionally American as the expense of instigating a vicious-cycle of socio-economic calamity and civil-disdain with the present situation of how unjustly certain names as those described herein are evaluated on employment criteria prior to selecting a job-occupant for present vacancies. Sam’s lecture on to how it job-applicants with names sounding not like their traditional American variants were less likely to receive call-backs in response to their application processes further edifies the realities of institutionalized racism’s omnipresence in corporate America, effectively gravitated substantial evidence upon the unfortunate incidents of job-applicants who’d been denied employment due to antagonized disrepute of America’s squandering belligerent institutionalized racism. Thus inarguable to the edified blunder bewildered with legislative scrutiny in efforts to indemnify such instances of discrimination, restraintative policies proctoring ethical policing in justice to the prejudice for which job-applicants identified with acclaimed untraditional American names have been actively issued by federal authoritative bodies. Be it racism or nationalism procuring the volatile bull-pit for which the job-market has become for eons unresolved of prejudice and discrimination, both epidemies of America’s deeply rooted confound of institutionalized racism remain subject to the monitoring of ethical-business practice with zero-tolerance for antagonized prejudice.

For eons past, lighter skin has been esteemed in appreciation within the black community, even before the Trans-Atlantic Slave Trade and empirical colonization. This observance of sub-cultural phenomenon within the black community can be observed as most salient from within communities dealt with the dire despair born of socio-economic impoverishment. Particular instances affirming this lungful phenomenon can be observed from the histories of the Emergence era subsequent to the emancipation proclamation’s civil-liberties granted upon those of whom would either depart their slave-masters or remain in the South, due to what often had been a stigmatic timidity to initiate potentially better livelihoods in an industrially inclined economy. During the Emergence period distinguished groupings amongst the black community begun to disarray themselves from the cultural amalgam that once seemed to have borne a communal-cohesion amongst members of the black community, in sight of the terrors of antebellum America. Though denominational groupings had been the primary seethe of distinction within the black community ever since the dawn of the colonization and the Trans-Atlantic Slave Trade born of it, skin-color would impose greater implications for communal challenges within the black community. After emancipation and its subsequent era of the Emergence and it’s linchpin of events known amongst historians as the Great Migration commiserated from within some members of the black community: yet another popularized disillusionment stigmatizing the physical differences naturally akin of a distinguishable people. As the primary people group in focus for their skin color in the irony of all preceding events of racial-inequality, America’s black population witnessed an indemnified segregation within its own communities. Particularly it’s religious communities. Understandably, lighter skinned blacks were often born privileged with all the wealth denied of their darker colored brethren, at the expense of their skin tone. And from the religious communities were the darker skinned blacks had been largely influenced in their religious practices by ordinance of the Baptist Church, there had been a larger gap of socio-economic advancement. However, for the lighter skinned blacks, their religious ordinance had often been influenced by the religious paradigms of Methodist denominations and those of Catholicism. Two denominations for which had been the most affluent through-out the black religious experience, and even before the dismantlement of antebellum America’s disenfranchisement of its black people. Hence for centuries past lighter skin has been esteemed in appreciation within the black community, even before the Trans-Atlantic Slave Trade and empirical colonization, since , lighter skin bettered socio-economic advantages and its naturally borne privileges.

Blacks are less likely to accept evolution due to its historical applications in justice the brutalities of slavery and insurmountable incivilities that invoked the Civil Rights Movement. And since Africa has remained within America’s black-community, as a primordial religious image of significance, and this is especially true for members of the African-American community who pride themselves in their religious tenets with an inherently vivaciously combatant-spirit against the unjustly protagonist theories of evolution; and especially theories highly adjourned for by late 19th century Eugenicists who lobbied for black-colonization in order to rid America of its “unfit…monkey-like…savage populations”. Needless to say, during antebellum America, blacks who esteemed Africa as a place of religious significance would then associate themselves with it in order to rationalize their enslavement. Effectively, this created a dimension of empathy between African-Americans and their esteemed religious figures of African descent. For instance, Africans-Americans who were religiously affiliated with Christian and Judaic practices would have empathized greatly with characters from their scripture, particularly those of whom experienced similar tribulations. Namely slavery, and oppression. And it would've been through this religious affiliation by empathy that African-Americans of Christian and Judaic religiosity would then purposefully identify themselves as children of "the Great I am" (Exodus 3:13-14). African-Americans of the aforementioned belief systems would've purposefully identified themselves as such, since according to their scriptures, their belief in the readings of their scripture rightfully made them "children" of whom they exalted as their most high god - as is written…”But some people did accept him. They believed in him, and he gave them the right to become children of God” (John 1:12)…”And God looked upon the children of Israel, and God took heed of them” (Exodus 2:25). And by the logic of these quoted scriptures African-Americans could rightfully empathize with the characters of scripture, characters that had experienced similar tribulations, characters of whom were also children of God by the same means, as according to the same scripture. And by this end of logic, African-Americans could rightfully expect their God to salvage them from their lives' disdain and treat them to better lives, like their God had done for their esteemed scriptural characters. African-Americans would’ve prided themselves in their relation to the motherland of their scriptures, a relation which would’ve inspired greater commitment to an identity with which they could credit their fighting spirit, and fortunes in struggles against slavery and the suppressive bounds of an oppressive society. Hence the black community’s hermeneutic observance of their particular religious tenets would compel them to accept evolution as secondly forth-coming to their knowledge in justice to understanding their historical presence, and communal identity, here in America.

The slavery discussion questions the structural integrity of corporate business’ ethical practice in managing labor and employment relations proctored abroad for outsourced labor. Understandably, as a world leader amongst capitalist sovereignties, the United States’ corporate business ethics were discussed in examination of their egalitarianism touting “equality” as a proud principle identified with America’s repertoire for its business’s seemingly amicable portfolios. Challenging an innate reaction to the questionable business ethics of America’s corporations, irrevocably provocated an understanding of how elements of the slave industry have survived in spite of abolitionist litigations and edicts condemning it, across the globe. Throughout history, the commodities for which slave-like labor accounts for, in reality - has earned the business practice of illicitly sourcing human labor the economical repertoire of an asset. And due to the asset-value propagated by slavish-labor and the consequently existent nature of corporate-greed flourishes, since the prime executive dividends drawn from extraneously marginalized profits whose existence is primarily reliant upon the under-representation and exploitative administering of wealth resources, and human-labor from almost any work-force immersed in an impoverished sovereignty suffering economic disarray. From the discussing the prevalence of slave-labor in the modernized industrial world economy an inclination to compelling a consideration of how slave-labor may be a consequent fault of popular demand in trend saturated markets, such as the fashion industry. Though other competitive business sectors such as that of the mining and manufacturing industries may not necessarily rely on pop-culture trends as the determinant factor for how labor will be resourced and operationalized, their supply to market demands relies on the determinant of world economic prospects. Nevertheless, all three individuated industrial subdivisions of the mass market in the developed world presently hinge their ethically disproportionate volume of supply on readily outsourced low-cost labor resulting from impoverished sovereignties inequitable wealth resource mismanagement. Understandably, the corporate businesses of the developed world have capitalized on this exploitation of wealth resources and human labor in provisionary securities for their own wealth resources, which has effectively earned the developed world a competent repertoire in the world economy. Through-out history, disarrayed economies have applied pseudonyms fabricating the applications of capitalism on a globalized scale, and in particular the modality of corporate business’ wealth creation from slave-labor. Fairer labor and employment relations can be elated of unethical business practices in plight of transpiring economic salvage of a disenfranchised people to an impoverished sovereignty with redirected distributions of the developed world’s corporate earnings. In effect free-trade in coagulation against slave-labor markets could revolutionize global competency of the world economy and effectively strengthen impoverished sovereignties against the economic disenfranchisement of slave-labor.

When asked to choose someone to save amidst the disastrous event of a boat sinking, in a treacherous body of water. It seemed most rational to select the spouse, rather than the other three occupants aboard. Saving the life of a spouse would seem less repercussive than saving the lives of a mother, father, or a young child. Since the latter would be ladensome to care for, especially without the assistance of a spouse with whom nourishment and caregiving for the young child could be sufficiently provided. And since the young child would be fairly helpless in another potentially life-threatening scenario, the infant might as well be in danger of an early demise. However, had the young child been older and mature enough to safeguard and provide an equitable amount of sustenance and labor then saving the young child’s life might actually impose lesser risks against survivalist frugalities, and in fact the young child’s health in youth could actually serve beneficial for the effective purposes of scouting, exploring, and tending to labors any other older occupant of the sunk boat couldn’t carry-out otherwise, without the help of the young child. Such a probable scenario as this is most evident of its imposed realities in third-world countries, where birth rates are at least twice of those in more developed countries, and the life-expectancy is at least half of that expected of an adult living in a developed country. And considering the living standards presented in the aforementioned predicament, such a third-world quality of life, like that described herein would be most probably remain as the most feasible choice of equitable living standards. Strategizing the salvage of a spouse from drowning along with a mother, father, and a young child could be pragmatically initialized at the arranging of the father and spouse to engage in conversation of moral-support, whilst the young child is left with the mother. At this instance the mother and young child are the weakest in strength, and dexterity essential for avoiding a preconceived attempt at throwing both of them overboard. Quickly jostling the child into the river, might incline the mother to swim after the young child. Logically the mother would holler for the father against this savage initiation, and the father might then attempt to wrestle-down the younger, more agile male onboard, responsible for the salvaging of at least one more life other than his own. But understandably in spite of the father’s desperately emotional thriven act of heroism the younger male could also jostle the father into the river, should the father’s attempt to wrestle the younger male present itself as ineffective. Which in this given scenario is a likely possibly, considering for the younger male’s much more supreme health compared to the aged father’s. From there, the couple could then swim ashore and establish a primitive makeshift home constructed of driftwood, and thatches. Reproducing for the survival of the present populace could be accounted for, given the stranded couple remains isolated from civilization.